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A Sabbath Day's Journey

By: Rev. Paul Landgraf
What is a Sabbath day's journey? First of all, it is a Jewish expression. We measure distances in meters or yards. The Jews had a certain distance that they could walk on Saturday before it would be considered work. So their synagogues that they went to on Saturday could not be very far away. The word appears only in Acts 1:12 and indicates a distance of about three-quarters of a mile.

With that in mind, I think it is important to remember the origins of Christianity. Just because we have an Old Testament, it does not mean that we call it the 'Outdated Testament'. Much of the Old Testament has a literary structure that we are not aware of because of our modern emphasis on chapter and verse divisions. Within many of these blogs, I try to get the reader to see a bigger picture, a larger perspective that often includes the Old Testament and the environment that was present when the New Testament was seeing the Light of the day.

Second, a Sabbath day's journey is intentionally short. These 'journeys' with a text, almost always one of the three readings for that Sunday, are deliberately brief discussions. This blog was never designed to be a comprehensive look at any text. Sometimes a specific word is studied in detail. But, as a whole, a blog entry, by itself, is meant to be quite brief.

Finally, since the term 'Sabbath day's journey' appears in Acts, it is meant to appeal to a wide variety of people. This blog is meant for those who cannot come on Sunday mornings. And it is also for those who do come on Sunday mornings but would also like a further study of the text. It is also for those who live somewhere else in the world (besides Drake and Freedom, Missouri, USA) and would simply like a further study of the text. It was meant to get these different groups of people to start thinking about the biblical texts. Part of the reason for this blog is that I am not able to have a bible class on Sunday mornings with either congregation, and so, to have a blog like this seemed like a good idea. I hope it is helpful for you, in whatever situation you may be.

Any feedback would be greatly appreciated. And thank you for taking the time to read this!

April 5th, 2025

4/5/2025

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This Sunday, known as The Fifth Sunday in Lent, has for its Gospel Reading Luke 20:9-20. With this text, the progression of Jesus toward the cross becomes much more obvious. The Palm Sunday text has already happened in the previous chapter. And by the very end of the reading, Jesus is very close to being arrested.

Last week’s text had the Pharisees and the Scribes not liking what Jesus had to say. This time the two groups are the Scribes and the Chief Priests, and the addition of the Chief Priests has added some power to the situation. And the very last word of the reading is that of the governor, and that verb, to govern, contains a significant amount of power. And this is clearly seen in the way that it is laid out within the text.

In the writings of this website, we are also going through the Gospel according to Luke, but in the way that was laid out by the writer. Currently we are starting what is known as chapter eight of this account. The tension here is not so obvious. And the power of Jesus is not always obvious. It is the popularity of Jesus that is obvious at this point.
What follows is an extremely literal translation of essentially the first half of chapter eight. You might say that what is increasing is the connection of Jesus is to different people in different ways. And this fits with this Gospel account’s connection to the living creature of the ox, the tame ox, the animal that is okay in working with others. And despite the extreme variety of situations and people, Jesus continues onward toward the cross.

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. The recommendation is to look at this text also in another translation or a study bible. One should keep in mind that there often different ways that the same words can be translated. Now what follows is Luke 8:1-25:

And  it-happened  in  the  according-to-order,  and  he,  he-was-passing-through
according-to  city  and  village,  proclaiming  and  evangelizing  the  kingdom  of-the  God;  and  the  twelve  with him,  and  women,  certain,  who  were  having-been-therapeutic  from  spirits,  evil,  and  weaknesses,  Maria,  the  being-called  Magdalene,  from  whom  demons,  seven,  they-had-come-out,  and  Joanna,  wife  of-Chuzza,  steward  of-Herod,  and  Susanna,  and  others,  many,  who  were-ministering  to-them,  from  the  possessions  of-them.

Now  being-with  a-crowd,  much,   and  of-the  according-to  city,  journeying-upon  toward  him,  he-said  through  a-parable:  “He-came-out,  the-one  sowing  of-the  to-sow  the  seed,  his.  And  in  the  to-sow,  him,  the-one,  on-the-one-hand,  it-fell  along  the  way,  and  it-was-trampled-down,  and  the  birds  of-the  heaven,  it-devoured  it.  And  other,  it-fell-down  upon  the  rock,  and  having-grown,  it-was-withered,  because-of  the  not  to-have  moisture.  And  other,  it-fell  in  midst  of-the  thorns,  and  having-grown-up-with,  the  thorns  choked-off  it.  And  other,  it-fell  into  the  ground,  the  good,  and  having-grown,  it-made  fruit,  a-hundred-fold.”  These-things  saying,  he-was-calling,  “The-one  having  ears  to-hear,  let-him-hear.”

Now  they-were-questioning  him,  the  disciples,  his,  what  this  might-be,  the  parable.  Now  the-one  said,  “To-you  it-has-been-given  to-know  the  mysteries  of-the  kingdom  of-the  God,  now  to-the  rest  in  parables,  that  seeing,  not  they-may-see,  and  hearing,  not  they-may-understand.  Now  is  this,  the  parable:  The  seed  is  the  word  of-the  God.  Now  the-ones  along  the  way,  they-are  the-ones  having-heard,  then  he-comes,  the  diabolical-one  and  he-takes  the  word  from  the  heart  of-them,  that  not  having-believed,  they-may-be-saved.  Now  the-ones  upon  the  rock,  the-ones  when  they-hear  with  joy,  they-receive  the  word;  and  these,  root,  not  they-have,  the-ones  toward  a-time  they-believe,  and  in  time  of-proving,  they-fall-away.  Now  the-one,  into  the  thorns,  having-fallen,  these  are  the-ones  having-heard,  and  by  concerns  and  riches  and  pleasures  of-the  life  going,  they-are-choked,  and  not  they-bear-to-maturity.  Now  the-one  in  the  beautiful  soil,  these  are  those-who,  in  heart,  a-beautiful  and  good,  having-heard  the  word,  they-hold-fast  and  they-bear-fruit  in  patience.”

“Now  no-one  a-lamp  having-lit,  he-covers  it  with-a-vessel  or  underneath  a-couch  he-puts,  but-on-the-contrary,  upon  a-lampstand  he-puts,  in-order-that  the-ones  coming-into,  they-may-see  the  light.  For  not  is  hidden  which  not  manifest,  it-will-become,  nor  secret  which  certainly  not  it-will-be-known,  and  into  manifest  it-will-become,  now-not  hidden-away  which  not  certainly  it-will-be-known,  and  into  manifest  it-will-come.  Therefore  see  how  you-hear;  for  who  ever  has,  it-will-be-given  to-him,  and  who  ever  not  he-has,  even  what  he-thinks  to-have,  it-will-be-taken  from  him.”

Now  she-happened-along  toward  him,  the  mother,  and  the  brothers  of-him,  and  not  they-were-able  to-join-with  him  because-of  the  crowd.  Now  it-was-reported  to-him:  “The  mother  of-you  and  the  brothers  of-you,  they-are-standing  outside,  to-see,  wanting,  you.”

Now  the-one  having-answered,  he-said  toward  them,  “Mother  of-me  and  brothers  of-me,  these  are,  the-ones  the  word  of-the  God,  hearing  and  doing.”

Now  it-happened  in  one  of-the  days,  and  he,  he-stepped-in  into  a-boat  and  the  disciples  of-him,  and  he-said  toward  them,  “Let-us-go-over  into  the  other-side  of-the  lake,”  and  they-led-up.  Now  sailing,  they,  he-fell-asleep. 

And  it-came-down,  a-storm  of-wind  into  the  lake,  and  they-were-being-filled-up,  and  they-were-in-danger.  Now  having-come-toward,  they-awoke  him  saying,  “Overseer,  overseer,  we-are-being-destroyed.”

Now  the-one  having-been-awakened,  he-rebuked  the  wind  and  the  roughness  of-the  water,  and  they-ceased,  and  it-happened  a-calm.  Now  he-said  to-them,  “Where  the  faith  of-you?”
​
Now  having-feared,  they-marveled,  saying  toward  one-another,  “Who  then  this-one  is,  that  also  the  winds  he-commands  and  the  water,  and  they-listen-to  him?”
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March 29th, 2025

3/29/2025

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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.
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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.
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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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February 22nd, 2025

2/22/2025

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This Sunday’s title is the Seventh Sunday after Epiphany. Since Easter is so late this year, the Epiphany season is a bit longer than usual. Sometimes we do not have seven Sundays after Epiphany. But with a later Easter comes a later Pentecost, so this part of the Gospel according to Luke can come up when we are in the “C” Series during Epiphany or Pentecost, but it cannot occur at both. Within this season of Epiphany, the Gospel Reading for this Sunday is Luke 6:27-38.

If you are not familiar with the writings of this website, this writer is currently going through the Gospel according to Luke, taking a piece at a time, and taking it in the way in which it was laid out by the writer. And what follows could be called just one example of an extremely literal translation of Luke 5:27-6:16 (and it may also be helpful to know that 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 of the extremities within this literal translation, it may be helpful to look at other translations and/or a study bible for more details; one of the reasons behind such a translation is to see the great number of words in modern English that have come to us today from ancient Greece):

And  after  these-things  he-came-out,  and  he-observed  a-tax-collector  with-name  Levi,  sitting  upon  the  tax-place,  and  he-said  to-him,  “Follow  me.”  And  having-left-behind  everything,  having-risen-up,  he-was-following  him.  And  he-made  a-banquet,  mega,  Levi,  for-him,  in  the  house,  his,  and  there-was  a  crowd,  great,  of-tax-collectors  and  others  who  were  with  him,  reclining.  And  they-were-grumbling,  the  Pharisees  and  the  Writers,  their,  toward  the  disciples,  his,  saying,  “Because-of  what,  with  the  tax-collectors  and  sinners,  you-eat  and  you-drink?”
And  having-answered,  the  Jesus,  he-said  toward  them,  “No  need,  they-have  the-ones  hygienic  of-a-physician,  but-on-the-contrary,  the-ones  a-cacophony  having;  not  I-have-come  to-call  righteous-ones,  but-on-the-contrary,  sinners  into  repentance.”

Now  the-ones  said  toward  him,  “The  disciples  of-John,  they-fast  frequently  and  requests,  they-make-for-themselves,  likewise  also  the-ones  of-the  Pharisees;  now  the-ones  to-you,  they-eat,  and  they-drink.”

Now  the  Jesus  said  toward  them,  “Not  can-you,  the  sons  of-the  bride-chamber,  in  which  the  bridegroom,  with  them,  he-is,  to-make  to-fast?  Now  they-will-come,  days,  and  when  it-is-taken-away  from  them,  the  bridegroom,  then  they-will-fast  in  those,  the  days.”

Now  he-was-telling  also  a-parable  toward  them,  “No-one  a-patch  from  a-garment,  new,  having-a-schism,  he-throws-upon  upon  a-garment,  old;  now  if  not,  indeed,  also  the  new  he-will-schism  and  with-the  old,  not  a-symphony,  the  patch,  to  from  the  new.  And  no-one  throws  wine,  new,  into  wineskins,  old;  now  if  not,  indeed,  it-will-burst,  the  wine,  the  new,  the  wineskins,  and   it,  it-will-be-poured-out,  and   the  wineskins  will-be-destroyed.  But-on-the-contrary,  wine,  new,  into  wineskins  new,  to-be-thrown.  And  no-one,  having-drunk  old,  he-desires  new;  for  he-says,  ‘The  old,  pleasant  it-is.’”

Now  it-happened  in  a-Sabbath  to-go-through  he,  through  grainfields,  and  they-were-plucking,  the  disciples,  his,  and  they-were-eating  the  heads-of-grain,  rubbing  with-the  hands.  Now  some  of-the  Pharisees  said,  “Why  are-you-doing  what  not  permitted  for-the  Sabbath?”

And  having-answered  toward  them,  he-said,  the  Jesus,  “Now-not  this  did-you-read  what  he-did,  David,  when  he-hungered,  he  and  the-ones  with  him  being,  how  he-came-into,  into  the  house  of-the  God,  and  the  Breads  of-the  Presentation,  having-taken,  he-ate,  and  he-gave  to-the-ones  with  him,  which  not  it-is-permitted  to-eat,  if  not  only  the  priests?”  And  he-was-saying  to-them,  “Lord,  he-is  of-the  Sabbath,  the  Son  of-the  Man.”​

Now  it-happened  in  a-hetero  Sabbath,  to-come-into,  he,  into  the  synagogue  and  to-teach.  And  he-was  a-man,  there,  and  the  hand,  his,  the  right,  it-was  withered.  Now  they-were-watching-carefully  him,  the  Writers  and  the  Pharisees,  if  in  the  Sabbath  he-is-therapeutic,  in-order-that  they-might-find  to-accuse  him.  Now  he,  he-knew  the  dialogues,  their,  now  he-said  to-the  man,  to-the  withered,  having,  the  hand,  “Rise  and  stand  into  the  middle.”  And  having-risen-up,  he-stood.  Now  he-said,  the  Jesus,  toward  them,  “I-question  you  if  it-is-permitted  for-the  Sabbath  to-do-good  or  to-do-a-cacophony,  life  to-save  or  to-destroy?”  And  having-looked-around,  all  them,  he-said  to-him,  “Stretch-out  the  hand,  your.”  Now  the-one  did  and  it-was-restored,  the  hand,  his.  Now  they,  they-were-filled  with-a-loss-of-reason  and  they-were-speaking-back-and-forth  toward  one-another  what  they-might-do  to-the  Jesus.
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February 16th, 2025

2/16/2025

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This Sunday’s title is the Sixth Sunday after Epiphany, and that should not be a surprise. And the idea of a surprise, better yet a manifestation or a revelation (even better, an ‘epiphany’) continues to come through in the Gospel readings in various ways. The Gospel Reading for this Sunday is Luke 6:17-26 and now Jesus is not only dealing with ‘a great crowd of disciples’, but also ‘a great multitude of the people’ from many different places (and the places of Jerusalem and Sidon are given; and those two are extremely different places).

The writings of this website are currently going through the Gospel according to Luke, taking a piece at a time, and taking it in the way in which it was laid out by the writer. Last Sunday’s Gospel Reading was Luke 5:1-11, and that text is included below, and a few more verses after that will be included.

It is helpful to get the context of the passages that are spoken on Sunday.  And it may be helpful to get the history behind some of the words that are in the text.  Unique words have unique contexts.  New Testament Greek may be an old language, but some words that are used today have come from that. The translation that is given below may help to point that out. And hopefully it is a helpful start.

The following could be called an extremely literal translation of Luke 5:1-26 (and if this is the first time reading the texts of this website, it may be helpful to know that the hyphens connect the words in English which are the same word in the Greek text of the New Testament; and even if you are somewhat familiar with this section of the text, it may be helpful to look at other translations and/or a study bible for more details):

Now  it-happened  in  which-the  the  crowd  to-press-upon  him  and  to-hear  the  word  of-the  God,  and  he  he-was  standing  by  the  lake  of-Gennesaret,  and  he-saw  two  boats  standing  by  the  lake;  now  the  fishermen,  from  them  having-stepped-out,  they-were-washing  the  nets.  Now  having-stepped-in  into  one  of-the  boats,  which  it-was  of-Simon,  he-asked  him  from  the  land  to-put-out  a-little;  now  having-sat-down,  from  the  boat  he-was-teaching  the  crowds.  Now  as  he-ceased  speaking,  he-said  toward  the  Simon,  “Put-out  into  the  deep,  and  let-down  the  nets  of-you  into  a-catch.”

And  having-answered,  Simon  said,  “Overseer,  through  whole  night  having-labored,  nothing  we-took;  now  upon  the  saying  of-you,  I-will-let-down  the  nets.”  And  this  having-done,  they-enclosed  a-fullness  of-fishes,  large;  now  they-were-being-ripped-apart,  the  nets  of-them.  And  they-nodded  to-the  partners  in  the  other  boat,  of-the  having-come  to-hold-together  them;  and  they-came,  and  they-filled  both  the  boats,  so-as  to-be-sinking  them.

Now  seeing,  Simon  Peter,  he-fell-toward  to-the  knees  of-Jesus  saying,  “Depart  from  me,  because  a-man,  sinful,  I-am,  Lord.”  For  astonishment  surrounded  him  and  all  the-ones  with  him,  upon  the  catch  of-the  fishes  which  they-took-in;  now  likewise  also  Jacob  and  John,  sons  of-Zebedee,  who  they-were  koinonia  with-the  Simon.

And  he-said  toward  the  Simon,  the  Jesus:  “Not  you-fear;  from  the  now,  men  you-will-be  catching-alive.”  And  having-led-down  the  boats  upon  the  land,  having-left  all,  they-followed  him.

And  it-happened  in  the  to-be  him,  in  one  of-the  cities,  and  behold,  a-man,  full  of-leprosy;  now  having-seen  the  Jesus,  having-fallen  upon  face,  he-begged  him,  saying,  “Lord,  if  you-are-willing,  you-are-able,  me  to-catharsis.”  And  having-stretched-out  the  hand,  he-touched  him  saying,  “I-am-willing;  be-catharsized.”  And  immediately  the  leprosy  went-away  from  him.  And  he  he-charged  him  no-one  to-tell,  but-on-the-contrary,  “Having-gone-off, show  yourself  to-the  priest,  and  to-carry-toward  concerning  the  catharsis  of-you,  as  he-commanded,  Moses,  into  a-testimony  to-them.”  Now  it-was-going-through,  more,  the  word  concerning  him,  and  they-were-coming-together,  crowds,  many,  to-hear  and  to-be-therapied  from  the  infirmities  of-them.  Now  he,  he-was  withdrawing  in  the  deserts  and  praying.

And  it-happened  in  one  of-the  days,  and  he  he-was  teaching,  and  they-were  sitting,  Pharisees  and  law-teachers  who  they-were  having-come  from  every  village  of-the  Galilee  and  Judea  and  Jerusalem;  and  power  of-Lord  it-was  into  the  to-cure,  him.  And  behold,  males  bearing  upon  a-bed,  a-man  who  was  having-been-disabled,  and  they-were-seeking,  him  to-carry-into  and  to-lay  him  before  him.  And  not  having-found  how  they-might-carry-into  him  because-of  the  crowd,  having-gone-up  upon  the  roof,  through  the tiles,  they-let-down  him  with  the  bed  into  the  midst,  in-front-of  the  Jesus.  And  having-seen  the  faith  of-them,  he-said,  “Man,  they-have-been-forgiven  of-you,  the  sins  of-you.” 

And  they-began  to-dialog,  the  Writers  and  the  Pharisees  saying,  “Who  it-is  this-man  who  speaks  blasphemies?  Who  is-able  sins  to-forgive,  if  not  only  the  God?”
Now  having-perceived  the  Jesus  the  dialogs  of-them,  having-answered,  he-said  toward  them,  “Why  you-dialog  in  the  hearts  of-you?  What  is  easier,  to  say,  ‘They-have-been-released  of-you  the  sins  of-you,’ or  to-say,  ‘Rise  and  walk-around’?  Now  that  you-may-know  that  the  Son  of-the  Man,  authority  he-has  upon  the  earth  to-release  sins,”  he-said  to-the  having-been-disabled-one,  “To-you  I-say,  Rise.  And  having-picked-up  the  bed  of-you,  go  into  the  house  of  you.”  And  beyond-riches  having-risen-up  before  them,  having-picked-up  upon  which  he-was-lying,  he-went-away  into  the  house  of-him,  glorifying  the  God.
​
And  ecstasy  took  all,  and  they-were-glorifying  the  God,  and  they-were-filled  of-fear  saying,  “We-saw  paradoxes  today.”
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February 08th, 2025

2/8/2025

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This Sunday’s title is the Fifth Sunday after Epiphany. And the idea of a manifestation or revelation (an ‘Epiphany’) is still coming through in the texts. The Gospel Reading for this Sunday is Luke 5:1-11 and deals with Jesus’ manifestation to his disciples.

In the writings of this website, we are also currently going through the Gospel according to Luke, taking a piece at a time, and taking it in the way in which it was laid out by the writer. The following piece of the account is the last part of what is commonly known as chapter four of the Gospel according to Luke, and reading it may be helpful in getting some of the context of the reading for this Sunday, the first part of chapter five.

The following is just one way to have an extremely literal translation of Luke 4:31-44 (and if this is the first time reading the texts of this website, it may be helpful to know that the hyphens connect the words in English which are the same word in the Greek text of the New Testament; and even if you are familiar with this section of the text, it may be helpful to look at other translations and/or a study bible for more details):

And  he-went-down  into  Capernaum,  a  city  of-the  Galilee.  And  he-was  teaching  them  in  the  Sabbaths;  and  they-were-being-pounded-out  upon  the  teaching  of-him,  because  in  authority,  it-was,  the  word  of-him.
And  in  the  synagogue  it-was  a-man  having  a-spirit  of-a-demon,  an-unclean,  and  he-cried-out  with-a-voice,  mega,  “Ah,  what  with-us  and  with-you,  Jesus,  Nazarene?  Did-you-come  to-destroy  us?  I-know  you,  who  you-are:  the  Holy-one  of-the  God.”

And  he-rebuked  him,  the  Jesus,  saying,  “Be-muzzled   and  come-out  from  him.”  And  having-thrown-down  him,  the  demon,  into  the  midst,  he-came-out  from  him,  not  having-harmed  him. 

And  it-happened,  amazement,  upon  all,  and  they-were-speaking-together  toward  one-another  saying,  “What  the  word,  this,  that  in  authority  and  power  he-commands  the  unclean  spirits,  and  they-come-out?”  And  it-was-going-out  an-echo  about  him  into  every  place  in-the  surrounding-region.

Now  having-risen-up  from  the  synagogue,  he-came-into  into  the  house  of-Simon.  Now  mother-in-law  of-the  Simon  she-was  having-with  a-fever,  mega;  and  they-questioned  him  about  her.  And  having-stood-over  over  her,  he-rebuked  the  fever,  and  it-left  her;  now  at-once  having-risen-up,  she-was-serving  them.

Now  setting,  the  sun,  all  as-many-as  they-had  ones-ailing,  with-diseases,  various,  they-led  them  toward  him;  now  the  one  on-each  of-them,  the  hands,  putting-upon,  he-was-therapy-to  them.

Now it-was-coming-out,  also,  demons,  from  many,  screaming  and  saying,  “You,  you-are  the  Son  of-the  God.”  And  rebuking,  not  he-would-allow  them  to-speak,  because  they-knew,  the  Christ,  him,  to-be.

Now  having-happened  a-day,  having-come-out  he-went  into  a-wilderness  place;  and  the  crowds  were-seeking-upon  him,  and  they-came  until  him,  and  they-were-holding-back  him  of-the  not  to-go  from  them.  Now  the-one  said  toward  them,  “Also  to-the  other  cities  to-evangelize,  me,  it-is-necessary  the  kingdom  of-the  God,  because  upon  this,  I-was-sent-out.”  And  he-was  proclaiming  into  the  synagogues  of-the  Judea.

What is the similarity between a demon and a fever? Jesus rebukes them both. Talk about authority! (And thankfully this is usually seen, no matter the translation of the text.) And the third time that the verb to rebuke shows up, Jesus is rebuking the demons in that he is not allowing them to speak. Speaking about Jesus is an important thing.

One may already in this text see a connection to the book of Acts, and to the Christian Church that continues on today, since the two verbs, to EVANGELIZE and PROCLAIM, are being used to describe what JESUS is doing. (And it is also interesting that, when Jesus says very near the end of this section, that he was ‘sent out’, this is the verb form for the noun ‘apostle’.)

The word translated ‘echo’ above is a good reminder that we do not change the message. We simply let it echo on.
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February 01st, 2025

2/1/2025

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This Sunday’s title is quite interesting. As was mentioned in last week’s writing, the titles around this time of year are somewhat similar, since they follow after the important day of Epiphany. But the official title for this Sunday, since this Sunday happens to fall on February 2 (the fortieth day after December 24), is “The Purification of Mary and the Presentation of Our Lord”. That does not happen too often.

There are many details in the Gospel according to Luke that are not found in the other accounts. And even when they ARE found in the other accounts as well, sometimes they are significantly different. Last week’s writing basically looked at the difference between the important thing being in the middle and the important thing being at the end. Ultimately both points are important. And both points, at the time of their occurrence, give a helpful structure to whatever is the thing that is being progressed to its finality. It would be nice to know when you are halfway through something, and it is certainly nice to know when you are at the end.

In these writings we are going through the Gospel according to Luke, in the way in which it was laid out by the writer, taking a little piece at a time. What follows is the section of that Gospel account which follows right after Jesus’ temptation in the wilderness. You might say that the temptation time in the wilderness is a good start that closely compares to where he will be ending his life, at the cross. Instead of the devil tempting Jesus to jump down from a high place on the temple, those around Jesus while he is on the cross just outside of Jerusalem want him to come down from the cross and save himself (see Luke 23:35ff). Yet he stayed on the cross to save someone more important to him.

What follows is an extremely literal translation of Jesus’ start of ministry among the people, Luke 4:14-30; and the ending of this text gives yet another possibility of an ending to Jesus’ life. But that is not the end; instead of being at a low point in death by being pushed over a cliff, he waited and was raised to a high point on a cross. And he did this for ALL people. And here is the text (and if this is the first time reading the texts of this website, it will be helpful to know that the hyphens connect the words in English which are the same word in the Greek text of the New Testament; sometimes this writer uses some big and rare words; and even if you are familiar with this section of the text—it was quite recently essentially the Gospel reading of the day—it may be helpful to look at other translations and/or a study bible for more details):

And  he-returned,  the  Jesus,  in  the  dynamite  of-the  Spirit,  into  the  Galilee;  and  a-report  came-out  through,  whole,  the  region-around  concerning  him.  And  he,  he-was-teaching  in  the  synagogues  of-them,  being-glorified  by  all.

And  he-came  into  Nazareth,  where  he-was,  having-been-nourished,  and  he-came-into,  according-to  the  custom  for-him,  in  the  day  of-the  Sabbaths,  into  the  synagogue,  and  he-stood-up  to-read.  And  it-was-given-over  to-him  a-bible  of-the  prophet  Isaiah,  and  having-unrolled  the  bible,  he-found  the  place  where  it-was,  having-been-written:

“Spirit  of-Lord,  upon  me,  which  for-the-sake-of,  he-christened  me,  to-evangelize  to-poor-ones,  he-has-sent-out  me  to-proclaim  to-captives  release,   and  to-blind-ones,  to-see-again,  to-send-out,  having-been-shattered-ones  in  release,  to-proclaim  a-year  of-Lord,  favorable.”

And  having-rolled  the  bible,  having-given-back  to-the  attendant,  he-sat;  and  of-all  the  eyes  in  the  synagogue  were  gazing  at-him.  Now  he-began  to-say  toward  them,  “Today  it-has-been-fulfilled,  the  writing,  this,  in  the  ears  of-you.”
And  all  they-were-witnessing  to-him,  and  they-were-marveling  upon  the  words  of-the  grace,  the-ones  going-out,  out-of  the  mouth  of-him,  and  they-were-saying,  “Not  son  it-is  of-Joseph,  this-one?”

And  he-said  toward  them,  “By-all-means  you-will-say  to-me  the  parable,  this:  ‘Healer,  therapize  yourself;  what-things  we-heard  having-happened  into  the  Capernaum,  do  also  here  in  the  patron-place  of-you.’”  Now  he-said,  “Amen,  I-am-saying  to-you  that  no  prophet,  acceptable,  is  in  the  patron-place  of-him.  Now  upon  truth,  I-am-saying  to-you,  many  widows  were  in  the  days  of-Elias  in  the  Israel,  when  it-was-closed,  the  heaven,  over  years  three,  and  months  six,  as  it-happened,  a-famine,  mega,  upon  all  the  land,  and  toward  not-one  of-them  he-was-sent,  Elias,  if  not  into  Sarepta  of-the  Sidon,  toward  a-woman,  a-widow.  And  many  lepers  were  in  the  Israel  upon  Elisaios  the  prophet,  and  not-one  of-them  was-a-catharsis  if  not  Naaman,  the  Syrian.”​

And  they-were-filled  all,  of-anger,  in  the  synagogue,  hearing  these-things,  and  having-stood-up,  they-threw-out  him,  outside  the  city,  and  they-led  him  until  a-brow  of-the  hill  upon  which  the  city  had-been-built  of-them,  so-as  to-throw-down-a-cliff  him;  now  he,  having-come-through,  through  midst  of-them,  he-was-going.
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