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Through Luke 19

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4
NT/latex/chapters/John1.tex
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@ -111,7 +111,7 @@ So why do you baptize if you are not the Anointed nor Elias nor the prophet?
In your midst has stood what you do not know,
\VS{27} the [one] coming after me,
of whom I am not worthy that I may loose the thong of his sandal.
\VS{28} These [things] came to pass in Bethany
\VS{28} These [things] came to pass in \Bethania
on the other side of the Jordan, where \Ioannes was baptizing.
\VS{29} On the next day he sees \Iesous coming toward him,
@ -162,7 +162,7 @@ which is translated: \Petros.%
\footnote{PETROS, Greek for ``rock''}
\subsubsection{Calling More Disciples}
\VS{43} On the next day he wanted to go forth into Galilee,
\VS{43} On the next day he wanted to go forth into \Galileias,
and he finds Phillip.
And \Iesous says to him: Be following me.
\VS{44} Now Phillip was from \Bethsaida,

18
NT/latex/chapters/John11.tex
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@ -1,17 +1,17 @@
\subsection{\Ioannes 11}
\subsubsection{The Death of Lazarus}
\subsubsection{The Death of \Lazaros}
\lettrine[lraise=0]{N}{ow}\normalfont{} someone was being sick,
Lazarus from Bethany,
\Lazaros from \Bethania,
from the town of Mariam and \Martha her sister.
\VS{2} Now it was Mariam the [one] having anointed the Lord
with perfume and having wiped his feet with her hair,
whose brother Lazarus was sick.
whose brother \Lazaros was sick.
\VS{3} So the sisters sent to \Iesous saying:
Lord, behold, whom you philia-love is sick.
\VS{4} Now \Iesous having heard said:
He being sick is not to death but for the glory of God,
in order that the Son of God be glorified through it.
\VS{5} And \Iesous agape-loved \Martha and her sister and Lazarus.
\VS{5} And \Iesous agape-loved \Martha and her sister and \Lazaros.
\VS{6} So as he heard that he is sick,
then indeed he abided in the place where he was [for] two days.
@ -25,13 +25,13 @@ because he sees the light of this world.
he stumbles, because the light is not in him.
\VS{11} He spoke these [things] and after this he says to them:
Lazarus our friend\footnote{PHILOS}
\Lazaros our friend\footnote{PHILOS}
has fallen asleep. But I go in order that I may awaken him.
\VS{12} So the disciples said to him:
Lord, if he is fallen asleep, he will be saved.
\VS{13} But \Iesous had spoken concerning his death.
But they supposed that he speaks concerning the sleep of slumber.
\VS{14} So then \Iesous said to them bluntly: Lazarus has died,
\VS{14} So then \Iesous said to them bluntly: \Lazaros has died,
\VS{15} and I rejoice for [you], in order that you trust\fnPistisJohn{} ---
because I was not there; but let us go to him.
\VS{16} So Thomas the [one] being called Didimus said to the fellow-disciples:
@ -44,7 +44,7 @@ for a short time after death.
But once the body begins to corrupt and the features change,
usually by the fourth day, that is a sign that the soul has departed,
and corruption is irreversible.}
\VS{18} Now Bethany was near Jerusalem from [about] fifteen stadions.%
\VS{18} Now \Bethania was near Jerusalem from [about] fifteen stadions.%
\footnote{stadion = 1/4 mile, so this would be about 3 3/4 miles}
\VS{19} Now many of the Jews had come to \Martha and Mariam,
in order that they console them concerning [their] brother.
@ -89,7 +89,7 @@ Lord, be coming and behold.
Wasn't this [one] having opened the eyes of the blind
able to do also in order that this [one] not die?
\subsubsection{Lazarus Raised From the Dead}
\subsubsection{\Lazaros Raised From the Dead}
\VS{38} So \Iesous, again being deeply moved in himself, comes to the tomb.
Now it was [a] cave, and [a] stone was lying upon it.
\VS{39} \Iesous says: Remove the stone.
@ -104,7 +104,7 @@ Father, I thank you that you heard me.
but because of the crowd standing around I spoke,
in order that they believe that you have sent me.
\VS{43} And having said these [things] he cried out with [a] great voice:
Lazarus! Come out!
\Lazaros! Come out!
\VS{44} And the [one] having been dead came out,
his feet and hands having been bound with bandages,
and his face was bound with [a] handkerchief.

12
NT/latex/chapters/John12.tex
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@ -1,10 +1,10 @@
\subsection{\Ioannes 12}
\subsubsection{\Iesous' Anointing}
\lettrine[lraise=0]{S}{o} \Iesous, six days before the passover,
came to Bethany where Lazarus was,
came to \Bethania where \Lazaros was,
whom \Iesous raised from the dead.
\VS{2} So they made him [a] dinner there, and \Martha served,
but Lazarus was one of those reclining with him.
but \Lazaros was one of those reclining with him.
\VS{3} So Mariam having taken [a] litra\fnLitra{}
of costly genuine nard ointment%
\footnote{MURON was usually made of myrrh
@ -40,8 +40,8 @@ Allow her, in order that she keep it to the day of preparation for burial.
\VS{9} So [a] great crowd of the Jews knew that he is there,
and came not because of \Iesous only, but
in order that they may see Lazarus whom he raised from the dead.
\VS{10} Now the chief-priests resolved that they should also kill Lazarus,
in order that they may see \Lazaros whom he raised from the dead.
\VS{10} Now the chief-priests resolved that they should also kill \Lazaros,
\VS{11} for because of him many of the Jews were leaving and were trusting in \Iesous.
\VS{12} On the next day the great crowd having come to the festival,
@ -76,7 +76,7 @@ and [that] they
%\footnote{`they' probably refers to `everybody' and not the disciples \it{per se}},
had done these [things] to him.
\VS{17} So the crowd being with him when he called Lazarus from the tomb
\VS{17} So the crowd being with him when he called \Lazaros from the tomb
and raised him from the dead, [the crowd] was witnessing [about it].
\VS{18} Because of this the crowd also met him,
because they heard he had done this sign.
@ -88,7 +88,7 @@ Behold the world\fnKosmos{} has departed after him.
\VS{20} Now there were some Greeks%
\footnote{That is, non-Jews}
going up in order that they worship in the festival.
\VS{21} So these came to Phillip from \Bethsaida of Galilee,
\VS{21} So these came to Phillip from \Bethsaida of \Galileias,
and they were asking him saying:
Lord, we want to see \Iesous.
\VS{22} Phillip comes and tells Andrew; Andrew comes ---

2
NT/latex/chapters/John14.tex
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@ -28,7 +28,7 @@ which \Ioannes goes on to reinterpret as \Iesous' body.
\fnPar
The only other place where the phrase occurs is
\myxref{Luke}{16}{27},
where the rich man asks \Abraam to send Lazarus ``to my father's house''
where the rich man asks \Abraam to send \Lazaros ``to my father's house''
to warn his brothers.}
are many dwelling-places\fnMone{}.
If [it were] not [so], I would have told you,

4
NT/latex/chapters/John18.tex
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@ -13,12 +13,12 @@ and [some] officers of the chief-priests and the Pharisees,
they come there with lanterns and lamps and weapons.
\VS{4} \Iesous therefore having known everything coming upon him
went out and says to them: Whom do you seek?
\VS{5} They answered him: \Iesous the Nazarene.
\VS{5} They answered him: \Iesous the \Nazarious.
He says to them: I am he.
Now Judas the [one] delivering him up also stood with them.
\VS{6} As he said therefore to them: I am he, they drew back and fell to the ground.
\VS{7} Again therefore he asked them: Whom do you seek?
And they said: \Iesous the Nazarene.
And they said: \Iesous the \Nazarious.
\VS{8} \Iesous answered: I said to you that I am he.
If therefore you seek me, allow these [men] to be departing,
\VS{9} in order that the word\fnLogos{} be fulfilled that said that:

2
NT/latex/chapters/John19.tex
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@ -48,7 +48,7 @@ he went out to that being called place of the skull,
which is called in Hebrew Golgotha,
\VS{18} where they crucified him, and with him two others on each side.
\VS{19} Now Pilate also wrote [an] inscription and placed [it] upon the cross.
Now it was written: \Iesous the Nazarene, the king of the Jews.
Now it was written: \Iesous the \Nazarious, the king of the Jews.
\VS{20} Many of the Jews therefore read the inscription,
because the place where \Iesous was crucified was near the city;
and it was written in Hebrew, in Latin, and in Greek.

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NT/latex/chapters/John2.tex
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@ -1,6 +1,6 @@
\subsection{\Ioannes 2}
\subsubsection{Turning Water into Wine}
\lettrine[lraise=0]{A}{nd} on the third day [a] wedding came to pass in Cana of Galilee,
\lettrine[lraise=0]{A}{nd} on the third day [a] wedding came to pass in Cana of \Galileias,
and the mother of \Iesous was there.
\VS{2} And both \Iesous and his disciples were invited to the wedding.
\VS{3} And having lack of wine, the mother of \Iesous says to him:
@ -26,7 +26,7 @@ Everyone\fnAnthropos{} first puts [out] the good wine,
and when they are drunk, [puts out] the inferior.
You have kept the good wine until now.
\VS{11} This beginning of the signs \Iesous
did in Cana of Galilee and revealed his glory,
did in Cana of \Galileias and revealed his glory,
and his disciples trusted\fnPistisJohn{} in him.
\subsubsection{Cleansing the Temple}

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NT/latex/chapters/John21.tex
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@ -2,12 +2,12 @@
%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%
\subsection{\Ioannes 21}
\subsubsection{\Iesous's Appearance to the Disciples in Galilee}
\subsubsection{\Iesous's Appearance to the Disciples in \Galileias}
\lettrine[lraise=0]{A}{fter} those [things]
\Iesous again revealed himself to the disciples upon the sea of Tiberias;
now he revealed himself thus:
\VS{2} There were together Simon \Petros and Thomas the [one] being called Didymus
and Nathanael the [one] from Cana of Galilee and the [sons] of Zebedee
and Nathanael the [one] from Cana of \Galileias and the [sons] of Zebedee
and two others of his disciples.
\VS{3} Simon \Petros says to them:
I go fishing.

20
NT/latex/chapters/John4.tex
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@ -17,7 +17,7 @@ all the days that he dwelt in Haran.'' (Targum Neofiti to Gen 28:10)}
and baptizing more disciples than \Ioannes ---
\VS{2} and yet \Iesous himself was not really baptizing anyone,
instead his disciples [were] ---
\VS{3} he left Judea and departed again into Galilee.
\VS{3} he left Judea and departed again into \Galileias.
\subsubsection{Conversation With a \Samaritan Woman}
\begin{translatornote}
@ -48,13 +48,13 @@ The \Samaritans were mixed-race Jewish and Gentile, so no one wanted them.
And, it was very taboo for a man to speak to any woman not his wife in public.
\end{translatornote}
\VS{4} Now it was necessary for him to be going through Samaria.
\VS{5} So he comes into [a] city of Samaria, that is being called Suchar,
\VS{4} Now it was necessary for him to be going through \Samareias.
\VS{5} So he comes into [a] city of \Samareias, that is being called Suchar,
near the piece of land that \Iakob\fnIakob{} gave to Ioseph his son.
\VS{6} Now the well of \Iakob\fnIakob{}\fnIakob\fnIakobWell{} was there.
So \Iesous having become weary from the journey was sitting by the well.
It was [about] [the] sixth\footnote{approx. noon. Hours were counted from dawn --- approx. 6.a.m.} [hour].
\VS{7} [A] woman from Samaria comes to draw water. \Iesous says to her:
\VS{7} [A] woman from \Samareias comes to draw water. \Iesous says to her:
Give me to drink.
\VS{8} For his disciples had departed into the city, that they buy food.
\VS{9} So the \Samaritan woman says to him:
@ -158,20 +158,20 @@ and he abode there two days.
We no longer trust because [of your] speaking,
for we ourselves have heard and know that this is truly the savior of the Cosmos\fnKosmos{}.
\subsubsection{Onward to Galilee}
\VS{43} Now after the two days he went out from there to Galilee.
\subsubsection{Onward to \Galileias}
\VS{43} Now after the two days he went out from there to \Galileias.
\VS{44} For \Iesous himself testified
that [a] prophet does not have honor in his own native-land.
\VS{45} So when he came to Galilee,
\VS{45} So when he came to \Galileias,
the Galileans received him,
having seen everything that he did in Jerusalem in the festival,
for they also came to the feast.
\subsubsection{Healing the Royal Official's Son}
\VS{46} So he came again to Cana of Galilee,
\VS{46} So he came again to Cana of \Galileias,
where he made the water [into] wine.
And there was [a] certain king's officer whose son was sick in \Kapernaoum.
\VS{47} He, having heard that \Iesous is come out of Judea to Galilee,
\VS{47} He, having heard that \Iesous is come out of Judea to \Galileias,
departed to him and asked that he come down and heal his son,
for he was [about] to be dying.
\VS{48} So \Iesous said to him:
@ -189,4 +189,4 @@ so they said to him that:
Yesterday [the] seventh hour\footnote{Counting from dawn is approximately 6am, this is around 1 p.m.} the fever left him.
\VS{53} So the father knew that it [was] the hour in which \Iesous said to him:
Your son \zoe{}-lives\fnZoe{}, and he believed [in] him and his whole house.
\VS{54} This second sign \Iesous again did coming out of Judea to Galilee.
\VS{54} This second sign \Iesous again did coming out of Judea to \Galileias.

4
NT/latex/chapters/John6.tex
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@ -1,6 +1,6 @@
\subsection{\Ioannes 6}
\subsubsection{The Feeding of the Five Thousand}
\lettrine[lraise=0]{A}{fter} these [things] \Iesous came across the sea of Galilee of Tiberias.
\lettrine[lraise=0]{A}{fter} these [things] \Iesous came across the sea of \Galileias of Tiberias.
\VS{2} Now [a] great crowd followed him,
because they were seeing the signs that he did upon the sick.
\VS{3} So \Iesous went up to the mountain, and sat there with his disciples.
@ -42,7 +42,7 @@ withdrew again to the mountain himself alone.
\VS{17} and having embarked in the boat, they were going across the sea to \Kapernaoum.
And it had become dark, and \Iesous was not yet come to them.
\VS{18} And [a] great wind blowing, the sea was thoroughly aroused.%
\footnote{The eastern coast of the normally placid Sea of Galilee
\footnote{The eastern coast of the normally placid Sea of \Galileias
is formed by high country split by deep gorges.
Sudden changes of weather can tunnel strong winds through the gorges,
and create difficult conditions on the lake.}

14
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@ -1,6 +1,6 @@
\subsection{\Ioannes 7}
\subsubsection{The Feast of Tabernacles}
\lettrine[lraise=0]{A}{nd} after these [things] \Iesous was walking in Galilee;
\lettrine[lraise=0]{A}{nd} after these [things] \Iesous was walking in \Galileias;
for he was not wanting to be walking in Judea,
because the Jews were seeking to kill him.
\VS{2} Now it was near the Festival of Tabernacles of the Jews.
@ -20,7 +20,7 @@ because I witness concerning it that its works are wicked\fnPoneros{}.
\VS{8} Go up to the festival;
I do not yet go up to this festival,
because my opportune-time is not yet fulfilled.
\VS{9} But saying these [things] to them he remained in Galilee.
\VS{9} But saying these [things] to them he remained in \Galileias.
\VS{10} But as his brothers went up to the festival,
then he also went up, not openly but as in secret.
\VS{11} So the Jews were seeking him in the festival and were saying:
@ -111,14 +111,14 @@ For the spirit was not yet, because \Iesous was not yet glorified.
\VS{40} So, [many] of the crowd hearing of these words were saying:
This is truly the prophet.
\VS{41} But others were saying: This is the Anointed [One]; but [others] were saying:
Does the Anointed [One] come out of Galilee?\fnGrammarIndicatesNo{}
Does the Anointed [One] come out of \Galileias?\fnGrammarIndicatesNo{}
\VS{42} Doesn't the scripture say that:
\begin{verse}
Of the seed of David,
Of the seed of \Dauid,
\end{verse}
and:
\begin{verse}
From Bethlehem, the town from which was David comes the Christ?
From Bethlehem, the town from which was \Dauid comes the Christ?
\end{verse}
\VS{43} So [a] division came to pass in the crowd because of him,
\VS{44} and some of them were wanting to arrest him,
@ -137,8 +137,8 @@ or [any] of the Pharisees?\fnGrammarIndicatesNo{}
being one of them:
\VS{51} Does our law judge a man
unless it may first hear from him and know what he does?\fnGrammarIndicatesNo{}
\VS{52} They answered and said to him: Are you too from Galilee?
Search and behold that [a] prophet does not arise from Galilee.
\VS{52} They answered and said to him: Are you too from \Galileias?
Search and behold that [a] prophet does not arise from \Galileias.
\VS{53} \footnote{include 7:53 -- 8:11:
\koine D \vulgate{} most; omit: \papyrus{66,75} \hesychian \sinaiticus{}WB many}
And they proceeded each to his [own] house.

44
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@ -10,13 +10,13 @@ order to write to you, noblest Theophilos,
\subsubsection{Birth Announcement of \Ioannes the Baptising [One]}
\VS{5} It came to pass in the days of \Herod king of the Jews
[that] there was [a] certain priest Zacharias by name of the division Abia,
[that] there was [a] certain priest \Zacharias by name of the division Abia,
and his wife of the daughters of Aaron,
and her name [was] Elizabet.
and her name [was] \Elizabet.
\VS{6} Now they were both just before God,
walking blameless in all the commandments and just-acts of the Lord.
\VS{7} And there was not to them [a] child,
as Elizabet was barren, and both were advanced in their days.
as \Elizabet was barren, and both were advanced in their days.
\VS{8} Now it came to pass in the performing of his priestly duties
in the fixed succession of his division before God,
@ -25,10 +25,10 @@ he was appointed to burn incense, having entered into the temple of the Lord,
\VS{10} and all the multitude of the people was praying outside in the hour of the incense.
\VS{11} Now there appeared to him [an] angel of the Lord
standing to the right of the altar of the incense.
\VS{12} And when Zacharia saw, he was unsettled, and fear fell upon him.
\VS{12} And when \Zacharia saw, he was unsettled, and fear fell upon him.
\VS{13} But the angel said to him:
Be not fearing, Zacharia, because your entreaty has been heard,
and your wife Elizabet will bear [a] son to you, and you will call his name \Ioannes.
Be not fearing, \Zacharia, because your entreaty has been heard,
and your wife \Elizabet will bear [a] son to you, and you will call his name \Ioannes.
\VS{14} And joy and gladness will be to you,
and many will be glad upon his birth.
\VS{15} For he will be great before the Lord,
@ -40,7 +40,7 @@ to turn [the] hearts of fathers to [their] children,
and [the] disobedient [to turn] to the prudence of [the] just,
to prepare for the Lord [a] people made ready.
\VS{18} And Zacharia said to the angel: How will I know this?
\VS{18} And \Zacharia said to the angel: How will I know this?
For I am old and my wife is advanced in her days.
\VS{19} And answering the angel said to him:
I am Gabriel, the [one] having stood before God,
@ -50,7 +50,7 @@ until that day these [things] come to pass,
because\footnote{or ``in return for which''} you did not trust\fnPistis{} my words,
which will be fulfilled in their opportune-time\fnKairos{}.
\VS{21} And the people were waiting for Zacharia,
\VS{21} And the people were waiting for \Zacharia,
and were marveling on his lingering in the temple,
\VS{22} and when he came out he was not able to speak to them,
and they knew that he had seen [a] vision in the temple;
@ -58,7 +58,7 @@ and he was beckoning to them, and he remained mute.
\VS{23} And it came to pass as the days of his ministry were fulfilled,
he departed to his house.
\VS{24} So after those days Elizabet conceived,
\VS{24} So after those days \Elizabet conceived,
and concealed herself five months,
saying
\VS{25} that: Thus the Lord has done for me for [the] days
@ -66,9 +66,9 @@ that he considered to take away my reproach among people\fnAnthropos{}.
\subsubsection{Birth Announcement of \Iesous the Anonted [One]}
\VS{26} Now in the sixth month the angel Gabriel was sent from God
to [a] city of Galilee that [is] Nazareth by name
to [a] city of \Galileias that [is] Nazareth by name
\VS{27} to [a] virgin\fnParthenos{} betrothed to [a] man by name Ioseph,
of the house of David, and the name of the virgin [is] \Mariam.
of the house of \Dauid, and the name of the virgin [is] \Mariam.
\VS{28} And having entered in to her he said:
Greetings, highly favored [one], the Lord [is] with you.
Blessed [are] you among women%
@ -82,7 +82,7 @@ Be not fearing, \Mariam, for you have found grace with God.
and will bear [a] son,
and you will call his name \Iesous\fn\Iesous{}.
\VS{32} This [one] will be great and will be called son of the most high,
and the Lord God will give to him the throne of David his father.
and the Lord God will give to him the throne of \Dauid his father.
\VS{33} And he will be king over the house of \Iakob\fnIakob{} to eternity,
and of his kingdom there will not be end.
\VS{34} But \Mariam said to the angel: How will this be, since I do not know [a] man\fnAner{}?
@ -91,19 +91,19 @@ and of his kingdom there will not be end.
and the power of the most high will overshadow you.
Therefore also the holy [one] having been born will be called holy,
[who is the] Son of God.
\VS{36} And behold Elizabet your kinswoman has conceived [a] son in her old age,
\VS{36} And behold \Elizabet your kinswoman has conceived [a] son in her old age,
and this the sixth month for her [who was] called barren;
\VS{37} for every word is not impossible with God.
\VS{38} So \Mariam said: Behold the slave of the Lord.
May it be to me according to your word\fnRema{}. And the angel departed from her.
\subsubsection{\Mariam and Elizabet}
\subsubsection{\Mariam and \Elizabet}
\VS{39} Now when \Mariam arose in those days,
she proceeded to the hill country with haste to the city [of] Judah,
\VS{40} and entered into the house of Zacharia and greeted Elizabet.
\VS{41} And it came to pass as Elizabet heard \Mariam's greeting,
\VS{40} and entered into the house of \Zacharia and greeted \Elizabet.
\VS{41} And it came to pass as \Elizabet heard \Mariam's greeting,
the child leapt in her belly,
and Elizabet was filled of the Holy Spirit.
and \Elizabet was filled of the Holy Spirit.
\VS{42} And she cried out with [a] great shout and said:
Blessed [are] you among women, and blessed [is] the fruit [of your] belly.
\VS{43} And how is this to me that the mother of my Lord should come to me?
@ -141,13 +141,13 @@ To Abraam\fnAbraam{} and to his seed to eternity.
\VS{56} And \Mariam remained with her [about] three months, and returned to her house.
\subsubsection{The Birth of \Ioannes}
\VS{57} Now to Elizabet was fulfilled the time of her bearing,
\VS{57} Now to \Elizabet was fulfilled the time of her bearing,
and she gave birth to [a] son.
\VS{58} And her neighbors and kin heard
that the Lord had magnified his mercy with her, and rejoiced with her.
\VS{59} And it came [about] on the eighth day they came to be circumcising the child,
and they were calling it upon the name of his father Zacharia.
and they were calling it upon the name of his father \Zacharia.
\VS{60} And answering, his mother said: No,
rather he will be called \Ioannes\fn\Ioannes{}.
\VS{61} And they said to her that:
@ -162,14 +162,14 @@ and in the whole hill country of Judea they were discussing all these words.
\VS{66} And all who heard decided in their hearts, saying:
What therefore will this child be? And, For the hand of the Lord was with him.
\subsubsection{Zachariah's Praise and Prediction}
\VS{67} And Zacharia his father was filled of the Holy Spirit and prophesied saying:
\subsubsection{\Zachariah's Praise and Prediction}
\VS{67} And \Zacharia his father was filled of the Holy Spirit and prophesied saying:
\begin{verse}
\VS{68} Blessed [is the] Lord God of Israel \\
Because he has cared for and made ransom for his people. \\
\VS{69} And he raised the horn of salvation to us \\
In the house of David his child. \\
In the house of \Dauid his child. \\
\VS{70} Just as he spoke through the mouth of his holy prophets \\
from [the] eons, \\
\VS{71} Salvation from our enemies \\

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@ -21,7 +21,7 @@ The Kingdom of God is at hand upon you.
going out into the streets of it say:
\VS{11} Even the dust having clung to us from your city to [our] feet do we wipe off to you.
Nevertheless this you know, that the kingdom is at hand.
\VS{12} I say to you that it will be more tolerable in that day for Sodom than that city.
\VS{12} I say to you that it will be more tolerable in that day for \Sodoma than that city.
\VS{13} Woe to you, \Chorazin, woe to you, \Bethsaida; for if in \Tyre
and \Sidon had come to pass the powers that came to pass among you, long ago

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\subsection{Luke 15}
\subsubsection{The Parable of the Lost Sheep and Coin}
\VS{1} Now all the tax gatherers and sinners were drawing nigh to him to be hearing
him.
\VS{1} Now all the tax gatherers and sinners were drawing nigh to him to be hearing him.
\VS{2} And the Pharisees and the scribes were complaining saying that:
This [one] welcomes sinners and eats with them.
He welcomes sinners and eats with them.
\VS{3} But he said to them this
parable saying:
\VS{4} What man among you having [a] hundred sheep and having
lost of them one does not leave the ninety nine in the wilderness and
proceed to the lost until he find it?
\VS{5} And when he finds [it] he will
place [it] upon his shoulders rejoicing,
\VS{6} and having come to his house he
calls together his friends and his neighbors, saying to them: Rejoice with
me, for I found my sheep that [was] lost.
\VS{7} I say to you that there will be
likewise joy in heaven over one sinner repenting than over the ninety nine
just [ones] who have no need of repentance.
\VS{3} But he said to them this parable saying:
\VS{4} What man among you having [a] hundred sheep and having lost of them one
does not leave the ninety nine in the wilderness and go [after] the lost until he find it?
\VS{5} And when he finds [it] he will place [it] upon his shoulders rejoicing,
\VS{6} and having come to his house he calls together his friends and his neighbors,
saying to them:
Rejoice with me, for I found my sheep that [was] lost.
\VS{7} I say to you that there will be likewise joy in heaven over one sinner
repenting than over the ninety nine just [ones] who have no need of repentance.
\VS{8} Or [a] certain woman having ten
drachmas, if she lose one drachma, does she not light [a] lamp and sweep the
house and seek diligently until it be found?
\VS{9} And having found [it] she
calls together her friends and neighbors saying: Rejoice with me, for I
found the drachma that was lost.
\VS{10} Likewise, I say to you, Joy comes
to pass before the angels of God over one sinner repenting.
\VS{8} Or [a] certain woman having ten drachmas\fnDrachma{}, if she lose one drachma,
does she not light [a] lamp and sweep the house and seek diligently until it be found?
\VS{9} And having found [it] she calls together her friends and neighbors saying:
Rejoice with me, for I found the drachma that was lost.
\VS{10} Likewise, I say to you,
Joy comes to pass before the angels of God over one sinner repenting.
\subsubsection{The Parable of the Prodigal Son}
\VS{11} But I
say to you, a certain man was having two sons.
\VS{12} And the younger of
them said to the father: Father, give to me the portion of the wealth
falling to me. So he divided to them the living.
\VS{13} And after not many
days having gathered everything the younger son journeyed to [a] far country,
and there he squandered his wealth zoe-living\fnZoe{} loosely.
\VS{11} But I say to you, a certain man was having two sons.
\VS{12} And the younger of them said to the father:
Father, give to me the portion of the wealth falling to me.
So he divided to them the living.
\VS{13} And after not many days having gathered everything the younger son journeyed to [a] far country,
and there he squandered his wealth \zoe{}-living\fnZoe{} loosely.
\VS{14} So when he spent all [a] severe famine came to pass against that country,
and he began to be in need.
\VS{15} And having gone he joined to one of the citizens of that
country and he sent him into his fields to be grazing the pigs.
\VS{16} And
he was desiring to fill his belly with pods\footnote{Refers to the edible pods from a carob tree} that the pigs were eating, and
no one was giving [anything] to him.
\VS{17} But coming to himself he said: How many
servants of my father have abundance of bread, but I am perishing here in
[a] famine.
\VS{15} And having gone he joined to one of the citizens of that country
and he sent him into his fields to be grazing the pigs.
\VS{16} And he was desiring to fill his belly with pods\footnote{Refers to the edible pods from a carob tree}
that the pigs were eating, and no one was giving [anything] to him.
\VS{17} But coming to himself he said:
How many servants of my father have abundance of bread,
but I am perishing here in [a] famine.
\VS{18} Having arisen I will go to my father and will say to him:
Father, I have sinned against heaven and before you,
\VS{19} no longer am I worthy to be called your son, make me as one [of your] hired-hands.
\VS{20} And having arisen he came to his own father. But while he was being distant afar
his father saw him and had compassion, and having run fell upon his neck and
kissed him.
\VS{21} But the son said to him: Father, I have sinned against
heaven and before you\footnote{insert ``make me as one [of your] hired-hands'' BD;
text: \papyrus{75}W\koine{} \vulgate{} most},
\VS{22} But the father said to his slaves: Swiftly bring out the best robe and put it on him,
\VS{20} And having arisen he came to his own father.
But while he was being distant afar his father saw him and had compassion,
and having run fell upon his neck and kissed him.
\VS{21} But the son said to him: Father, I have sinned against heaven and before you%
\footnote{insert ``make me as one [of your] hired-hands'' BD; text: \papyrus{75}W\koine{} \vulgate{} most
},
\VS{22} But the father said to his slaves:
Swiftly bring out the best robe and put it on him,
and give [a] ring for his hand and sandals for his feet,
\VS{23} and be bringing the fatted calf, kill [it], and
having eaten let us make merry.
\VS{23} and be bringing the fatted calf, kill [it],
and having eaten let us make merry.
\VS{24} For this my son was dead and is alive again, was lost and is found.
And he began to be making merry.
\VS{25} Now his elder son was in the field, and as he came he drew nigh to
the house, he heard music and dance,
\VS{25} Now his elder son was in the field, and as he came he drew nigh to the house,
he heard music and dance,
\VS{26} and calling upon one of the servants he inquired what this might be.
\VS{27} But he said to him that his brother has arrived, and your father killed the fatted calf, for he had received him back sound\footnote{or ``healthy''}.
\VS{27} But he said to him that his brother has arrived, and your father killed the fatted calf,
for he had received him back sound\footnote{or ``healthy''}.
\VS{28} But he was enraged and did not want to enter.
So his father having come out called upon him.
\VS{29} But answering he said to the father: Behold so many years I am slaving to
you and never transgressed your commandment, and for me you have never given
[a] goat that I may make merry with my friends.
\VS{29} But answering he said to the father:
Behold so many years I am slaving to you and never transgressed your commandment,
and for me you have never given [a] goat that I may make merry with my friends.
\VS{30} But when this your son who consumed your living with prostitutes came,
you killed for him the fatted calf.
\VS{31} But he said to him: Child, you are always with me, and all mine is yours.
\VS{32} But it was necessary to make merry and rejoice, for this your brother was dead
and has returned to zoe-life\fnZoe{}, and was lost\fnApollumi{} and is found.
\VS{32} But it was necessary to make merry and rejoice,
for this your brother was dead and has returned to \zoe{}-life\fnZoe{},
and was lost\fnApollumi{} and is found.

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\subsection{Luke 16}
\subsubsection{The Parable of the Clever Steward}
\VS{1} So he said to his disciples: A certain man was rich who was having [a] steward,
and this [one] was slandered to him as squandering his possessions.
\VS{2} And
having called him he said: What is this I hear concerning you? Render
account [of your] stewardship. For you are not able to be stewarding further.
\VS{3} But the steward said in himself: What will I do? For I have not the strength
to dig ditches, [and] I am ashamed to beg.
\VS{4} I know what I will do, in order
that when I am removed from the stewardship they receive me into their own
houses.
\VS{5} And when he called each one of his own Lord's debtors he was
saying to the first: How much do you owe my Lord?
\VS{6} But he said: [a]
hundred baths\footnote{1 bath = 8\EnDash{}9 gallons} or oil. So he said to him: Take
the [promissory] note and having sat, quickly write fifty.
\VS{7} Then he said to the
other: So how much do you owe? And he said: One hundred cors\footnote{1 cor
= 10\EnDash{}12 bushels} of wheat. He says to him: Take your [promissory] note and write eighty.
\VS{1} So he said to his disciples:
A certain man was rich who was having [a] steward,
and he was slandered to him as squandering his possessions.
\VS{2} And having called him he said:
What is this I hear concerning you?
Render account [of your] stewardship. For you are not able to be stewarding further.
\VS{3} But the steward said in himself: What will I do?
For I have not the strength to dig ditches, [and] I am ashamed to beg.
\VS{4} I know what I will do, in order that when I am removed from the stewardship
they receive me into their own houses.
\VS{5} And when he called each one of his own Lord's debtors he was saying to the first:
How much do you owe my Lord?
\VS{6} But he said: [a] hundred baths\footnote{1 bath = 8\EnDash{}9 gallons} or oil.
So he said to him:
Take the [promissory] note and having sat, quickly write fifty.
\VS{7} Then he said to the other:
So how much do you owe? And he said:
One hundred cors\footnote{1 cor = 10--12 bushels} of wheat.
He says to him:
Take your [promissory] note and write eighty.
\VS{8} And the Lord praised the servant of injustice, for he did shrewdly,
for the sons of this age are more shrewd than the sons of light in their own
generation.
\VS{9} And I say to you, With their own make friends from the
mammon of injustice, in order that, when you are omitted, they receive you
into eternal shelter.
for the sons of this age are more shrewd than the sons of light in their own generation.
\VS{9} And I say to you, With their own make friends from the Mammon\fnMammon{} of injustice,
in order that, when you are omitted, they receive you into eternal shelter.
\VS{10} The [one] trustworthy in little is also trustworthy
in much, and the [one] unjust in little is also unjust in much.
\VS{11} If therefore you do not become trustworthy in unjust mammon, who will entrust
to you the true?
\VS{12} And if in that belonging to another you do not
become trustworthy, who will give to you your own?
\VS{13} No house-domestic\footnote{OIKETHS: the root in this word is ``house'; neither the root for ``servant' nor ``slave'' is present in this word. The intent is a 'house-domestic', as in ``house-servant' or ``house-slave''} is able to be slaving to two lords. Either the one he will hate and the other will he agape-love, or to the one will he cling and the other will he
despise. You cannot be slaving to God and mammon\footnote{MAMMON: the Syrian god of riches}
\VS{10} The [one] trustworthy in little is also trustworthy in much,
and the [one] unjust in little is also unjust in much.
\VS{11} If therefore you do not become trustworthy in unjust Mammon,
who will entrust to you the true?
\VS{12} And if in that belonging to another you do not become trustworthy, who will give to you your own?
\VS{13} No house-domestic%
\footnote{OIKETHS: the root in this word is ``house'; neither the root for ``servant' nor ``slave'' is present in this word.
The intent is a 'house-domestic', as in ``house-servant' or ``house-slave''}
is able to be slaving to two lords.
Either the one he will hate and the other will he agape-love,
or to the one will he cling and the other will he despise.
You cannot be slaving to God and Mammon.
\subsubsection{More Warnings about the Pharisees}
\VS{14} Now the Pharisees
being philia-lovers of money heard all these [things], and were ridiculing him.
\VS{15} And he said to them: You are those justifying yourselves before men,
but God knows your hearts, for the [thing] exalted\footnote{or ``proud'',
``haughty''} among men is [an] abomination before God.
\VS{14} Now the Pharisees being philia-lovers of money heard all these [things], and were ridiculing him.
\VS{15} And he said to them: You are those justifying yourselves before people\fnAnthropos{},
but God knows your hearts, for the [thing] exalted\footnote{or ``proud'', ``haughty''}
among men is [an] abomination before God.
\VS{16} The law and the
prophets [are] until \Ioannes, from then the Kingdom of God is proclaimed and
all forcibly enter it.
\VS{17} But it is easier that heaven and the earth pass
away than for one cross-of-a-``t'' to fall from the law.
\VS{16} The law and the prophets [are] until \Ioannes,
from then the Kingdom of God is proclaimed and all forcibly enter it.
\VS{17} But it is easier that heaven and the earth pass away
than for one cross-of-a-``t'' to fall from the law.
\VS{18} For everyone
putting\footnote{or ``sending''} away his woman and marrying another commits
adultery, and the [one] having been sent away who marries commits adultery.
\VS{18} For everyone putting\footnote{or ``sending''} away his woman and marrying another commits
adultery, and the [one] having been sent away who marries [another] commits adultery.
\subsubsection{The Rich Man and Lazarus}
\VS{19} But a certain man was rich, and he had put on purple garments and
fine linen enjoying himself each day splendidly.
\VS{20} But a certain poor
[man] by name Lazarus had been cast to his gate being covered with ulcerous
sores.
\VS{21} And he was lusting to be filled from that falling from the
table of the rich [one]; but even the dogs coming were licking his ulcerous
sores.
\subsubsection{The Rich Man and \Lazaros}
\VS{19} But a certain man was rich,
and he had put on purple garments and fine linen enjoying himself each day splendidly.
\VS{20} But a certain poor [man] by name \Lazaros had been cast to his gate,
being covered with ulcerous sores.
\VS{21} And he was lusting to be filled from that falling from the table of the rich [one];
but even the dogs coming were licking his ulcerous sores.
\VS{22} Now it came to pass the poor [man] died and was gathered by the
angels to \Abraam's lap\footnote{or 'bosom'}; but the rich [man] also died and was buried.
\VS{23} And in Hades\fnHades{} lifting up his eyes, being in torment, he sees \Abraam from afar and Lazarus in his lap\footnote{or 'bosom'},
\VS{24} and having called out he said: Father
\Abraam, have mercy on me and send Lazarus in order that he dip the tip of
his finger in water and cool my tongue, for I suffer torment in this flame.
\VS{22} Now it came to pass the poor [man] died and was gathered by the angels to \Abraam's lap\footnote{or 'bosom'};
but the rich [man] also died and was buried.
\VS{23} And in Hades\fnHades{} lifting up his eyes, being in torment,
he sees \Abraam from afar and \Lazaros in his lap\footnote{or 'bosom'},
\VS{24} and having called out he said:
Father \Abraam, have mercy on me and send \Lazaros in order that
he dip the tip of his finger in water and cool my tongue,
for I suffer torment in this flame.
\VS{25} But \Abraam said: Child, remember that you received your good
[things] in your zoe-life\fnZoe{}, and likewise Lazarus the evil. But now he is encouraged, and you suffer torment.
\VS{26} And in all those [things] between you [people]\fnYouPlural{} and us [a] great chasm is fixed, so that those wishing to go down from here to you be not
able, nor from there to us may not cross over.
\VS{27} But he said: I ask you therefore, Father,
in order that you may sent him to my fathers house,
\VS{28} for I have five brothers, that he may warn them, that they also not
come to this place of torment.
\VS{29} But \Abraam says: They have \Moses and
the prophets, let\fnImperative{} him hear from them.
\VS{30} But he said: No, father \Abraam, but if someone proceed from [the] dead to them:
they would repent.
\VS{31} But he said to them: If they do not hear \Moses and the
prophets, neither would they be persuaded if someone rise from the dead.
[things] in your \zoe{}-life\fnZoe{}, and likewise \Lazaros the bad.
But now he is comforted, and you suffer torment.
\VS{26} And in all those [things] between you [people]\fnYouPlural{} and us [a] great chasm is fixed,
so that those wishing to go down from here to you be not able,
nor from there to us may not cross over.
\VS{27} But he said:
I ask you therefore, Father, in order that you may sent him to my fathers house,
\VS{28} for I have five brothers, that he may warn them, that they also not come to this place of torment.
\VS{29} But \Abraam says:
They have \Moses and the prophets, let\fnImperative{} him hear from them.
\VS{30} But he said:
No, father \Abraam, but if someone proceed from [the] dead to them, they would repent.
\VS{31} But he said to them: If they do not hear \Moses and the prophets,
neither would they be persuaded if someone rise from the dead.

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% Luke17-w.tex

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\subsection{Luke 17}
\subsubsection{Sin, Forgiveness, Faith, and Service}
\VS{1} But he said to his disciples: It is impossible for stumblings not to come,
but woe through whom they come.
\VS{2} It is better for him if [a] millstone is
placed around his neck and he is hurled into the sea, than that he stumble
one of these little [ones].
\VS{3} Be paying heed to yourselves. If your
brother sin, rebuke him, and if he repent, forgive him.
\VS{4} And if seven
times during the day he sin against you and seven times he return to you
saying: I repent, forgive him.
\VS{1} But he said to his disciples:
It is impossible for stumblings not to come, but woe through whom they come.
\VS{2} It is better for him if [a] millstone is placed around his neck and he is hurled into the sea,
than that he stumble one of these little [ones].
\VS{3} Be paying heed to yourselves. If your brother sin, rebuke him, and if he repent, forgive him.
\VS{4} And if seven times during the day he sin against you and seven times he return to you saying:
I repent, forgive him.
\VS{5} And the apostles said to the Lord:
Add\footnote{or ``Increase''} faith to us.
\VS{6} But the Lord said: If you
have faith as [a] mustard seed, you would say to this mulberry tree: Be
uprooted and be planted in the sea; and it would obey you.
Add\footnote{Or ``Increase''} trust\fnPistis{} to us.
\VS{6} But the Lord said: If you have trust as [a] mustard seed,
you would say to this mulberry tree:
Be uprooted and be planted in the sea; and it would obey you.
\VS{7} But who
among you having [a] slave plowing or shepherding, who when he enter from the
field he say to him: Straightway having come by, recline!
\VS{8} But rather he
says to him: Prepare something I may eat, and being girded [about] be serving me
until I eat and drink, and after these you eat and drink.
\VS{9} Does he
have grace for the slave who did the [things] commanded?
\VS{10} Thus you also, when
you do everything commanded to you, be saying that: We are worthless
slaves, what we owe\footnote{or ``ought,'' ``are obligated''} to do we have
done.
\VS{7} But who among you having [a] slave plowing or shepherding,
who when he enter from the field he say to him: Straightway having come by, recline!
\VS{8} But rather he says to him:
Prepare something I may eat, and being girded, be serving me until I eat and drink,
and after these you eat and drink.
\VS{9} Does he have grace for the slave who did the [things] commanded?
\VS{10} Thus you also, when you do everything commanded to you, be saying that:
We are worthless slaves, what we owe\footnote{or ``ought,'' ``are obligated''} to do we have done.
\subsubsection{The Grateful Leper}
\VS{11} And it came to pass when proceeding to Jerusalem, he was going
through the midst of Samaria and Galilee.
\VS{12} And when he was entering
one certain village, ten leprous men met him, who stood from afar.
\VS{11} And it came to pass when proceeding to \Ierous{},
he was going through the midst of \Samareias and \Galileias.
\VS{12} And when he was entering one certain village, ten leprous men met him, who stood from afar.
\VS{13} And they lifted [their] voice saying: \Iesous master, have mercy upon us.
\VS{14} And
seeing, he said to them: Having gone show yourselves to the priest. And it
came to pass in the going away they were cleansed.
\VS{15} But one of them,
seeing that he was healed, returned with [a] great voice praising God,
\VS{16} and fell on his face by his feet thanking him. And he was [a] \Samaritan.
\VS{17} But answering, \Iesous said: Were not ten cleansed? Where [are] the nine?
\VS{18} Were there not found having returned to give glory to God except
this foreigner?
\VS{19} And he said to him, Having stood, be going, your
faith has saved you.
\VS{14} And seeing, he said to them: Having gone, show yourselves to the priest.
And it came to pass in the going away they were cleansed.
\VS{15} But one of them, seeing that he was healed, returned with [a] great voice praising God,
\VS{16} and fell on his face by his feet thanking him.
And he was [a] \Samaritan.
\VS{17} But answering, \Iesous said: Were not ten cleansed?
Where [are] the nine?
\VS{18} Were there not found having returned to give glory to God except this foreigner?
\VS{19} And he said to him, Having stood, be going, your trust\fnPistis{} has saved you.
\subsubsection{The Coming of the Kingdom}
\VS{20} Now when he was asked by the Pharisees when the Kingdom of God
comes, he answered them and said: The Kingdom of God does not come with
observations,
\VS{21} neither will they say: Behold here or there [it is]. For
behold the Kingdom of God is among you\footnote{`you' is plural}.
\VS{20} Now when he was asked by the Pharisees when the Kingdom of God comes,
he answered them and said:
The Kingdom of God does not come with observations,
\VS{21} neither will they say:
Behold here or there [it is].
For behold the Kingdom of God is among%
\footnote{
"Within/among you." Could mean the kingdom is an inward reality (KJV: "within you")
or already present in their midst (NIV, NRSV: "in the midst of you").
Since Jesus is addressing a group of hostile Pharisees (v. 20) and presumably the Kingdom is not present in \textit{them},
many scholars favor "among you". Both translations are defensible.
} you\footnote{`You' is plural}.
\subsubsection{The Coming of the Son of Man}
\VS{22} But he said to his disciples: The days will come when you will lust to see
one of the days of the son of man and you will not see.
\VS{23} And they
will say to you: Behold [he is] there, behold here. Do not go out nor pursue.
\VS{24} For just as the lightning when it flashes shines from that under
heaven to that under heaven, thus will the son of man \footnote{``in his day''
W \vulgate{} \koine{}; omit: \papyrus{75}BD} in his day.
\VS{25} But first it is necessary he
suffer and be rejected by this generation.
\VS{26} And just as it came to
pass in the days of Noah, thus will it be in the days of the son of man.
\VS{27} They were eating, were drinking, were marrying, were being given in
marriage, until which day Noah entered the ark, and the cataclysm came and
all perished.
\VS{28} Likewise just as it came to pass in the days of Lot.
They were eating, were drinking, were buying, were selling, were planting,
were building;
\VS{29} but in the day Lot departed from Sodom, fire and
brimstone rained from heaven and all perished.
\VS{30} According to such
[things] will it be in the day the son of man is revealed.
\VS{31} In that day,
whoever will be on the roof and his property in the house,
let\fnImperative{} him not come down to take it. And the [one] in the field
likewise let\fnImperative{} him not return to the [things] behind.
\VS{32} Remember Lot's wife.
\VS{33} But whoever seeks to
save\footnote{``save'': \sinaiticus{}AW\koine{}; ``make his psyche-life zoe-alive'': D; ``acquire his psyche-life'': \papyrus{75}B}
his psyche-life\fnPsyche{} will
lose\fnApollumi{} it, and whoever loses\fnApollumi{} [it] will make\footnote{or 'keep'} it zoe-alive\fnZoe{}.
\VS{34} I say to you, in this\footnote{i.e. the aforementioned} night two will be in
one bed --- the one will be received, the other will be left.
\VS{35} There will be two grinding together\footnote{may refer to a hand mill normally operated by two women.} --- the one will be received, the other will be left.
\subsubsection{The Coming of the Son of Humanity}
\VS{22} But he said to his disciples:
The days will come when you will lust to see one of the days of the Son of Humanity\fnAnthropos and you will not see.
\VS{23} And they will say to you: Behold [he is] there, behold here.
Do not go out nor pursue.
\VS{24} For just as the lightning when it flashes shines from that under heaven to that under heaven,
thus will the Son of Humanity [come] in his day%
\footnote{``in his day'' W \vulgate{} \koine{}; omit: \papyrus{75}BD}.
\VS{25} But first it is necessary he suffer and be rejected by this generation.
\VS{26} And just as it came to pass in the days of \Noe, thus will it be in the days of the Son of Humanity.
\VS{27} They were eating, were drinking, were marrying, were being given in marriage,
until which day \Noe entered the ark, and the cataclysm came and all perished.
\VS{28} Likewise just as it came to pass in the days of \Lot.
They were eating, were drinking, were buying, were selling, were planting, were building;
\VS{29} but in the day \Lot departed from \Sodoma,
fire and brimstone rained from heaven and all perished.
\VS{30} According to such [things] will it be in the day the Son of Humanity is revealed.
\VS{31} In that day, whoever will be on the roof and his property in the house,
let\fnImperative{} him not come down to take it.
And the [one] in the field likewise let\fnImperative{} him not return to the [things] behind.
\VS{32} Remember \Lot's wife.
\VS{33} But whoever seeks to save%
\footnote{``save'': \sinaiticus{}AW\koine{}; ``make his psyche-life zoe-alive'': D; ``acquire his psyche-life'': \papyrus{75}B}
his psyche-life\fnPsyche{} will lose\fnApollumi{} it,
and whoever loses\fnApollumi{} [it] will make\footnote{or 'keep'} it \zoe{}-alive\fnZoe{}.
\VS{34} I say to you, in this\footnote{i.e. the aforementioned} night two will be in one bed ---
the one will be received, the other will be left.
\VS{35} There will be two grinding together\footnote{may refer to a hand mill normally operated by two women.} ---
the one will be received, the other will be left.
\VS{36}\footnote{add vs. 36: ``[There will be] two in [the] field --- one will be received, and the other left.'' D \vulgate{}; omit vs. 36: BDW\koine{}\hesychian{}}
\VS{37} And answering they say to him: Where Lord? But he said to them: Where the
body\footnote{or ``carcass''} [is], there also will the vultures be gathered.
\VS{37} And answering they say to him:
Where Lord? But he said to them: Where the body\footnote{or `carcass'', `corpse'} [is], there also will the vultures be gathered.

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\subsection{Luke 18}
\subsubsection{Prayer and the parable of the Persistent Widow}
\VS{1} Now he was saying to them [a] parable to it being necessary they always be
praying and not be giving up,
\VS{2} saying: A certain judge not fearing God
and not respecting men was in a certain city.
\VS{3} Now [a] widow was in that
city, and she was coming to him saying: Vindicate me from my opponents.
\VS{4} And he did not want to for [a] time, but after these [things] he said in
himself: If even God I do not fear nor have regard for men,
\VS{5} because
this widow causes me trouble will I vindicate her, in order that she not
finally wear me out.
\VS{6} So the Lord said: Hear what the judge of
injustice says.
\VS{7} But would God \negd{not} do the vindication of
his chosen who are crying out to him day and night, and be forbearing upon
them?
\VS{1} Now he was saying to them [a] parable abpit it being necessary [that]
they always be praying and not be giving up,
\VS{2} saying: A certain judge not fearing God and not respecting humanity\fnAnthropos{} was in a certain city.
\VS{3} Now [a] widow was in that city,
and she was coming to him saying: Vindicate me from my opponents.
\VS{4} And he did not want to for [a] time, but after these [things] he said in himself:
If even God I do not fear nor have regard for humanity\fnAnthropos{},
\VS{5} because this widow causes me trouble will I vindicate her,
in order that she not finally wear me out.
\VS{6} So the Lord said: Hear what the judge of injustice says.
\VS{7} But would God \negd{not} do the vindication of his chosen
who are crying out to him day and night,
and be forbearing upon them?
\VS{8} I say to you that he will do their vindication quickly.
However, will the coming son of man find faith upon the land?
However, will the coming Son of Humanity\fnAnthropos{} find trust\fnPistis{} upon the earth\fnGe{}?
\subsubsection{The Parable of the Pharisee and Tax Collector}
\VS{9} But he also said this parable to some having believed upon themselves
that they are just and despising the rest:
\VS{10} Two men went up to the
temple to pray, the one [a] Pharisee and the other [a] tax gatherer.
\VS{11} The
Pharisee having stood prayed these [things] towards himself: O God, I thank you that
I am not as the rest of men, rapacious, unjust, adulterous, or even as this
tax gatherer. I fast twice during the Sabbath, and I tithe all that I
acquire.
\VS{13} But the tax gatherer having stood afar off did \negd{not} want to raise his eyes to heaven, but he was beating his chest saying:
O Lord, be merciful to me the sinner.
\VS{14} I say to you this one went
down to his house justified rather than the other; for everyone exalting
himself will be humbled, but the [one] humbling himself will be exalted.
\VS{9} But he also said this parable to some having trusted upon themselves that they are just
and despising the rest:
\VS{10} Two men went up to the temple to pray,
the one [a] Pharisee and the other [a] tax gatherer.
\VS{11} The Pharisee having stood prayed these [things] towards himself:
O God, I thank you that I am not as the rest of humanity\fnAnthropos{},
rapacious, unjust, adulterous, or even as this tax gatherer.
I fast twice during the Sabbath, and I tithe all that I acquire.
\VS{13} But the tax gatherer having stood afar off did \negd{not} want to raise his eyes to heaven,
but he was beating his chest saying:
O God, be merciful to me the sinner.
\VS{14} I say to you this one went down to his house justified rather than the other;
for everyone exalting himself will be humbled, but the [one] humbling himself will be exalted.
\subsubsection{\Iesous and Little Children}
\VS{15} Now they were bringing to him even infants\footnote{babies or toddlers} in order that he touch them, but when the disciples saw they were rebuking them.
\VS{16} But \Iesous
called to them saying: Allow the children to come to me and be not hindering
them, for of such is the Kingdom of God.
\VS{17} Truly I say to you, whoever
does not receive the Kingdom of God as [a] child does \negd{not} enter
it.
\VS{15} Now they were bringing to him even infants\footnote{babies or toddlers} in order that he touch them,
but when the disciples saw they were rebuking them.
\VS{16} But \Iesous called to them saying:
Allow the children to come to me and be not hindering them, for of such is the Kingdom of God.
\VS{17} Truly I say to you, whoever does not receive the Kingdom of God
as [a] child does \negd{not} enter it.
\subsubsection{The Wealthy Ruler}
\VS{18} And one of the rulers asked him saying: Good teacher, what having
done will I inherit eternal zoe-life\fnZoe{}?
\VS{19} But \Iesous said to him: Why do you
call me good? No one is good except one --- God.
\VS{20} You know the
commandments: Do not commit adultery, do not murder, do not steal, do not
falsely witness, be honoring your father and mother.
\VS{18} And one of the rulers asked him saying:
Good teacher, what having done will I inherit eternal \zoe{}-life\fnZoe{}?
\VS{19} But \Iesous said to him: Why do you call me good?
No one is good except one --- God.
\VS{20} You know the commandments: Do not commit adultery, do not murder, do not steal,
do not falsely witness, be honoring your father and mother.
\VS{21} But he said, All these [things] I have kept since youth.
\VS{22} But \Iesous
answering said to him: Yet one [thing] you lack. Sell all as much as you have and
distribute [it] to the poor, and you will have treasure in the heavens, and Come!
Be following me.
\VS{23} But when he heard these [things] he was become deeply
pained, for he was greatly rich.
\VS{24} But seeing him \Iesous said: How
difficultly those having possessions enter into the Kingdom of God.
\VS{25} For it is easier for [a] camel to enter through [a] needle hole\footnote{or
``perforation"} than [for] the rich to enter into the Kingdom of God.
\VS{22} But \Iesous answering said to him: Yet one [thing] you lack.
Sell all as much as you have and distribute [it] to the poor,
and you will have treasure in the heavens, and Come! Be following me.
\VS{23} But when he heard these [things] he was become deeply pained, for he was greatly rich.
\VS{24} But seeing him \Iesous said: How difficultly those having possessions enter into the Kingdom of God.
\VS{25} For it is easier for [a] camel to enter through [the] eye of [a] needle
than [for] the rich to enter into the Kingdom of God\footnote{The cultural assumption was that one became wealthy by God blessing you.
\Iesous is subverting that assumption. }.
\VS{26} But those who heard said: And who is able to be delivered?
\VS{27} But he said:
the [things] impossible\footnote{or ``powerless"} with men are possible\footnote{or
\VS{27} But he said: the [things] impossible\footnote{or ``powerless"} with humanity\fnAnthropos{} are possible\footnote{or
``powerful"} with God.
\VS{28} But \Petros said: Behold having left our own
[things]\footnote{can refer to one's own home (and everything and everyone in it) or to one's property or possessions.}
\VS{28} But \Petros said: Behold having left our own%
\footnote{can refer to one's own home (and everything and everyone in it) or to one's property or possessions.}
we have followed you.
\VS{29} So he said to them: Truly I say to you that there is no one who left houses or wives or brothers\footnote{``brothers'' can mean ``siblings'' (both male and female), but note that ``sisters'' are explicitly mentioned in the parallel passages in \myxref{Matt}{19}{29} and \myxref{Mark}{10}{29}}
\VS{29} So he said to them:
Truly I say to you that there is no one who left house or wife or brothers
or parents or children because of the Kingdom of God
\VS{30} who would not receive much more in this
opportune-time\fnKairos{} and in the eternity in the coming eternal zoe-life\fnZoe{}.
\VS{30} who would not receive much more in this opportune-time\fnKairos{} and in the coming age, \zoe{}-life\fnZoe{} eternal.
\subsubsection{Another Prediction of \Iesous's Passion}
\VS{31} But taking along the twelve he said to them: Behold we go up to
Jerusalem, and everything written through the prophets with respect to the
son of man will be completed.
\VS{32} For he will be delivered up to the
nations and will be mocked and will be scoffed at and will be spit upon,
\VS{33} and having flogged [him] they will kill him, and on the third day he will
be raised.
\VS{34} And they understood nothing of this, and this word was
hidden from them, and they did not know what was said.
\VS{31} But taking along the twelve he said to them:
Behold we go up to \Ierous, and everything written through the prophets
with respect to the Son of Humanity will be completed\fnTelos{}.
\VS{32} For he will be delivered up to the nations and will be mocked
and will be scoffed at and will be spit upon,
\VS{33} and having flogged [him] they will kill him, and on the third day he will be raised.
\VS{34} And they understood nothing of this,
and this word\fnRema{} was hidden from them, and they did not understand what was said.
\subsubsection{Healing a Blind Man}
\VS{35} Now it came to pass when he was drawing near to \Iericho a certain
blind man sat beside the road begging.
\VS{36} But having heard while the
crowd was walking through he inquired what this might be.
\VS{37} So they
reported to him that \Iesous the Nazarene comes by.
\VS{38} And he cried out saying: \Iesous son of David, have mercy on me.
\VS{39} And those
preceding\footnote{or ``leading"} him were rebuking him that he be silent,
\VS{35} Now it came to pass when he was drawing near to \Iericho
a certain blind man sat beside the road begging.
\VS{36} But having heard while the crowd was walking through, he inquired what this might be.
\VS{37} So they reported to him that \Iesous the \Nazarious comes by.
\VS{38} And he cried out saying: \Iesous son of \Dauid, have mercy on me.
\VS{39} And those preceding\footnote{or ``leading"} him were rebuking him that he be silent,
but he cried out rather more.
\VS{40} But having stood [still] \Iesous called him to
be brought to him. So when he came near he asked him,
\VS{41} What do you
want I do for you? So he said: O Lord, that I gain sight.
\VS{42} And \Iesous
said to him: Gain sight, your faith has saved you.
\VS{43} And immediately
he gained sight, and he was following him glorifying God. And when all the
people saw they gave praise to God.
\VS{40} But having stood [still] \Iesous called him to be brought to him.
So when he came near he asked him,
\VS{41} What do you want I do for you? So he said: O Lord, that I gain sight.
\VS{42} And \Iesous said to him: Gain sight, your trust\fnPistis{} has saved you.
\VS{43} And immediately he gained sight, and he was following him glorifying God.
And when all the people saw they gave praise to God.

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\subsection{Luke 19}
\subsubsection{\Iesous and Zacchaeus}
\VS{1} And when he entered he came through \Iericho.
\VS{2} And behold [there was a] man by name
being called Zacharias, and he was chief tax collector, and he was rich.
\VS{3} And he was seeking to see who \Iesous is, and was not able from the
crowd, for he was small in stature.
\VS{4} And running before, he climbed up
[a] sycamore tree, in order that he see him, for he was [about] to come by that
[place].
\VS{2} And behold [there was a] man\fnAner{} by name being called \Zacchaeus,
and he was chief tax collector\fnTaxCollector{}, and he was rich.
\VS{3} And he was seeking to see who \Iesous is, and was not able from the crowd,
for he was small in stature.
\VS{4} And running before, he climbed up [a] sycamore tree, in order that he see him,
for he was [about] to come by that [place].
\VS{5} And as he came to the place, having looked up, \Iesous said to him:
Zachariah, having made haste come down, for today I must remain in your
house.
\VS{6} And having made haste he came down, and he hosted him
rejoicing.
\VS{7} And when they saw, all grumbled saying that: With [a] sinful
man did he enter to lodge.
\VS{8} But having stood, Zacharias said to the
Lord: Behold half of my possessions, Lord, I give to the poor, and if I
accuse something of anyone wrongly, I return fourfold.
\VS{9} But \Iesous said
to him that: Today has deliverance come to this house, although he is [a] son
of \Abraam.
\VS{10} For the son of man came to seek and to deliver the
perished\footnote{or ``lost,'' ``ruined''}.
\Zacchaeus, having made haste come down, for today I must remain in your house.
\VS{6} And having made haste he came down, and he hosted him rejoicing.
\VS{7} And when they saw, all grumbled saying that:
With [a] sinful man did he enter to lodge.
\VS{8} But having stood, \Zacchaeus said to the Lord:
Behold half of my possessions, Lord, I give to the poor,
and if I accuse something of anyone wrongly, I return fourfold.
\VS{9} But \Iesous said to him that:
Today has deliverance come to this house, although he is [a] son of \Abraam.
\VS{10} For the Son of Humanity\fnAnthropos{} came to seek and to deliver the perished\footnote{or ``lost,'' ``ruined''}.
\subsubsection{The Parable of the Ten Minas}
\VS{11} Now when they were hearing these [things] placed before [them] he spoke [a] parable,
because of his being near Jerusalem and [because of] their supposing that immediately
the Kingdom of God is [about] to be hearing.
\VS{12} He said therefore, A certain
nobleman proceeded to [a] far country to receive to himself [a] kingdom and to
return.
\VS{13} So having called his ten slaves he gave to them ten
minas\footnote{mina = {\$}20} and said to them: Make more when I come.
\VS{14} Now his citizens were hating him, and sent ambassadors
after\footnote{or ``back to''} him saying: We do not wish this [one] to be king
over us.
\VS{15} And it came to pass when he returned having received the
kingdom he said these slaves be called to him whom he has given silver, in
order that he might know who made what more.
\VS{16} So the first came by
saying: Lord, your mina has made you ten minas more.
\VS{17} And he said to
him: Excellent, O good slave, because you were become trustworthy in [the] least,
because of his being near \Ierous and [because of] their supposing that immediately
the Kingdom of God is [about] to be appearing.
\VS{12} He said therefore,
A certain nobleman proceeded to [a] far country to receive to himself [a] kingdom and to return.
\VS{13} So having called his ten slaves he gave to them ten minas\fnMina{} and said to them:
Make more [by] when I come.
\VS{14} Now his citizens were hating him, and sent ambassadors after\footnote{or ``back to''} him saying:
We do not want him to be king over us.
\VS{15} And it came to pass when he returned having received the kingdom,
he said these slaves be called to him whom he has given silver,
in order that he might know who made what more.
\VS{16} So the first came by saying:
Lord, your mina has made you ten minas more.
\VS{17} And he said to him:
Excellent, O good slave, because you were become trustworthy in [the] least,
be placed having authority over ten cities.
\VS{18} And the second came
saying: Your mina, O lord, made five minas.
\VS{19} And he said also to this
one: And you become over five cities.
\VS{18} And the second came saying: Your mina, O lord, made five minas.
\VS{19} And he said also to this one: And you become over five cities.
\VS{20} And the other came saying:
Lord, behold your mina, which I have, put away, in [a] handkerchief.
\VS{21} For I feared you, that you are [a] severe man, taking what you did not put, and
reaping what you did not sow.
\VS{22} He says to him: Out [of your] mouth will I
judge you, O wicked\fnPoneros{} slave. Had you not known that I am [a] severe man, taking
what I did not put, and reaping what I did not sow?
\VS{23} And why did you not give my silver to the bank? And I having come
would have accomplished it with interest.
\VS{24} And to those having stood by he said: Take from the
mina and give it to the [one] having ten minas.
\VS{21} For I feared you, that you are [a] severe man, taking what you did not put,
and reaping what you did not sow.
\VS{22} He says to him: Out [of your] mouth will I judge you, O wicked\fnPoneros{} slave.
Had you not known that I am [a] severe man, taking what I did not put, and reaping what I did not sow?
\VS{23} And why did you not give my silver to the bank?
And I having come would have accomplished it with interest.
\VS{24} And to those having stood by he said:
Take from the mina and give it to the [one] having ten minas.
\VS{25} And they say to him:
Lord, he has ten minas.
\VS{26} I say to you that to everyone having it will
be given, but from the [one] not having, even what he has will be taken.
\VS{26} I say to you that to everyone having will be given [more], but from the [one] not having, even what he has will be taken.
\VS{27} Nevertheless these, my enemies having not wanted me to be king over them,
lead here and slaughter them before me.
lead [them] here and slaughter them before me.
\subsubsection{The Triumphal Entry}
\VS{28} And having said these things he traveled before them, going up into Jerusalem.
\VS{29} And it came to pass as he drew near to Bethphage and Bethany towards
\VS{28} And having said these things he traveled before them, going up into \Ierous.
\VS{29} And it came to pass as he drew near to \Bethphage and \Bethania towards
the mountains being called of Olives, he sent two of disciples saying:
\VS{30} Be departing to the opposite village, in which entering you will
find [a] colt bound, upon which no one of man ever sat, and having loosed it be
bringing [it].
\VS{30} Be departing to the opposite village, in which entering you will find [a] colt bound,
upon which no one of humanity\fnAnthropos{} ever sat, and having loosed it be bringing [it].
\VS{31} And if anyone ask you, Why do you loose [it]? Say thusly:
Because the\footnote{or ``his''} Lord has need of it.
\VS{32} So having
departed those having been sent found just as he said to them.
\VS{33} And
when they were loosing the colt his lord said to them: Why do you loose the
colt?
\VS{34} So they said: Because the\footnote{or ``his''} Lord has need
of [it].
\VS{35} And they brought it to \Iesous, and when they had placed their
garments upon the colt \Iesous was caused to mount.
\VS{36} Now while he was
proceeding they were spreading beneath in the road their own garments.
\VS{37} And while he was drawing already to the slope of the mount of olives
all the rejoicing multitudes of disciples began to be praising God with [a]
great voice concerning all which powers they saw,
\VS{32} So having departed those having been sent found just as he said to them.
\VS{33} And when they were loosing the colt his lord said to them:
Why do you loose the colt?
\VS{34} So they said: Because the\footnote{or ``his''} Lord has need of [it].
\VS{35} And they brought it to \Iesous,
and when they had placed their garments upon the colt \Iesous was caused to mount.
\VS{36} Now while he was proceeding they were spreading beneath in the road their own garments.
\VS{37} And while he was drawing already to the slope of the Mount of Olives
all the rejoicing multitudes of disciples began to be praising God
with [a] great voice concerning all which powers they saw,
\VS{38} saying\footnote{Ps.118:26}:
\begin{verse}
Blessed [is] the coming \ADD{one \\
}The king in the name of the Lord \\
Blessed [is] the coming [one]\\
The king in the name of the Lord \\
In heaven [is] peace \\
And glory in the highest.
\end{verse}
\VS{39} And some of the Pharisees from the crowd said to him: Teacher,
forbid your disciples.
\VS{40} And answering he said: I say to you, if these
be silent, the stones will cry out.
\VS{39} And some of the Pharisees from the crowd said to him:
Teacher, forbid your disciples.
\VS{40} And answering he said:
I say to you, if these be silent, the stones will cry out.
\subsubsection{\Iesous Weeps for Jerusalem under Judgment}
\VS{41} And as he drew near, seeing the
city he wept over it,
\VS{42} saying: If you [only] knew in this day the [things] towards
peace --- but now they are hidden from your eyes.
\VS{43} For [the] days will
come upon you and your enemies will cast up stakes for you and will surround
you and attack you from all directions.
\VS{44} And they will dash to the
ground you and your children in you, and they will not leave stone upon
stone in you, for you did not know the opportune-time\fnKairos{} [of your]
visitation\footnote{or ``looking in on''}.
\subsubsection{\Iesous Weeps for \Ierous under Judgment}
\VS{41} And as he drew near, seeing the city he wept over it,
\VS{42} saying: If you [only] knew in this day the [things] towards peace\footnote{`\Ierous' means seomthing like "City of Peace"} ---
but now they are hidden from your eyes.
\VS{43} For [the] days will come upon you and your enemies will cast up stakes for you
and will surround you and attack you from all directions.
\VS{44} And they will dash to the ground you and your children in you,
and they will not leave stone upon stone in you,
for you did not know the opportune-time\fnKairos{} [of your] visitation\footnote{or ``looking in on''}.
\subsubsection{Cleansing the Temple}
\VS{45} And having entered into the
temple he began to be throwing out those selling
\VS{46} saying to them: It
is written\footnote{Isa.56:7}:
\VS{45} And having entered into the temple he began to be throwing out those selling
\VS{46} saying to them:
It is written\footnote{Isa.56:7}:
\begin{verse}
And my house will be [a] house of prayer
\end{verse}
but you have made it [a] den of robbers.
\VS{47} And he was teaching each day
in the temple. But the chief-priests and the scribes and the first of the
people were seeking to destroy him.
\VS{48} And they were not finding what
they may do, for all the people were hanging upon him listening.
\VS{47} And he was teaching each day in the temple.
But the chief-priests and the scribes and the first of the people were seeking to destroy him.
\VS{48} And they were not finding what they may do, for all the people were hanging upon him listening.

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[that a] decree went out by Caesar Augustus to be registering all the inhabited-world.
\VS{2} This first census came [about] from Cyrus the [one] governing Syria.
\VS{3} And all went to be registered, each to his own city.
\VS{4} So Ioseph\fnIoseph{} also went up from Galilee from the city Nazareth
to Judea to the city of David that is called Bethlehem,
because he was of the house and clan of David,
\VS{4} So Ioseph\fnIoseph{} also went up from \Galileias from the city Nazareth
to Judea to the city of \Dauid that is called Bethlehem,
because he was of the house and clan of \Dauid,
\VS{5} to be registered with \Mariam\fnMariam{} the [one] betrothed to him, the [one] being pregnant.
\VS{6} Now it came [about] while they were there,
the days of her bearing were fulfilled.
@ -24,7 +24,7 @@ and they feared [with] great fear.
Be not fearing, for behold I proclaim to you great joy,
which will be to all people,
\VS{11} that there has been born to you this day [a]
savior that is the Anointed\fnChristos{} [One the] Lord, in the city of David.
savior that is the Anointed\fnChristos{} [One the] Lord, in the city of \Dauid.
\VS{12} And this [is a] sign to you, you will find the child wrapped in cloths
and lying in [a] manger.
\VS{13} And suddenly there came to pass with the angel
@ -115,7 +115,7 @@ and was speaking concerning him to all awaiting\footnote{or ``receiving''}
[the] redemption in \Ierous{}.
\VS{39} And as they completed\fnTelos{} everything according to the law of [the] Lord,
they returned to Galilee to their own city Nazareth.
they returned to \Galileias to their own city Nazareth.
\VS{40} So the child grew and became strong
\footnote{insert ``in spirit" \koine{} most; txt: \sinaiticus{}BD few

8
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@ -100,9 +100,9 @@ The Lord, the God of \Abraam and God of \Isaak and God of \Iakob\fnIakob{};
\VS{39} So some of the scribes answering him said: Teacher, you spoke well.
\VS{40} For no longer daring, no one questioned him.
\subsubsection{The Messiah: David's Son and Lord}
\VS{41} But he said to them: How do they say the Anointed\fnChristos{} [One] to be David's son?
\VS{42} For David himself says in the scroll of psalms\footnote{Ps.110:1},
\subsubsection{The Messiah: \Dauid's Son and Lord}
\VS{41} But he said to them: How do they say the Anointed\fnChristos{} [One] to be \Dauid's son?
\VS{42} For \Dauid himself says in the scroll of psalms\footnote{Ps.110:1},
\begin{verse}
[The] Lord said to my Lord: \\
@ -111,7 +111,7 @@ Sit at my right \\
[for a] footstool [of your] feet.
\end{verse}
\VS{44} David therefore calls him Lord, and how is he his son?
\VS{44} \Dauid therefore calls him Lord, and how is he his son?
\subsubsection{\Iesous Warns the Disciples against Pride}
\VS{45} So while all the people were hearing he said to the disciples:

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@ -8,7 +8,7 @@ and saying himself [to be] Anointed\fnChristos{} [One] [the] king.
the king of the Jews? So answering him he said: You say [it].
\VS{4} But Pilate said to the chief priests and the crowds: I find no guilt in this man.
\VS{5} But they were growing insistent saying that: He incites the people,
teaching all of Judea and beginning from Galilee to here.
teaching all of Judea and beginning from \Galileias to here.
\subsubsection{\Iesous Brought Before \Herod}
\VS{6} But Pilate having heard asked if the man is Galilean.
@ -120,7 +120,7 @@ saying this he breathed out his last.
came to pass was glorifying God saying: Certainly this man was just.
\VS{48} And all the crowd gathered together to observe these [things], having observed what came to pass, beating their breasts they were returning.
\VS{49} But all those known to him had stood from afar,
and the women who followed him from Galilee, to see these [things].
and the women who followed him from \Galileias, to see these [things].
\subsubsection{\Iesous's Burial}
\VS{50} And behold [a] man by name Ioseph the councilor
@ -132,7 +132,7 @@ expecting\footnote{or ``waiting for'', ``receiving''} the Kingdom of God,
\VS{53} and having taken [it] down wrapped it in linen,
and placed him in [a] tomb hewn out of rock, in which \negd{no one} was yet laid.
\VS{54} And [the] day was of [the] preparation, and [the] Sabbath was dawning.
\VS{55} So the women following, who were come out of Galilee with him,
\VS{55} So the women following, who were come out of \Galileias with him,
observed the tomb and as they placed his body.
\VS{56} So having returned they prepared spices and ointments. And on
the Sabbath they rested according to the commandment.

4
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@ -7,7 +7,7 @@
concerning this that behold two men stood before them in gleaming clothing.
\VS{5} But when they became fearful and were bowing their faces to the ground\fnGe{} they said to them: Why do you seek the zoe-living\fnZoe{} with the dead?
\VS{6} He is not here, but arisen.
Remember as he spoke to you still being in Galilee,
Remember as he spoke to you still being in \Galileias,
\VS{7} saying concerning the son of man that he must be delivered up into [the]
hands of sinful men and be crucified and on the third day arise.
\VS{8} And they remembered his words,
@ -103,7 +103,7 @@ all the nations --- beginning from Jerusalem.
\VS{48} You [are] witnesses of these [things].
\VS{49} And behold I send out the good news of the father upon you.
But you remain in the city until you are clothed with power from on high.
\VS{50} So he led them out to Bethany, and having lifted up his hands he
\VS{50} So he led them out to \Bethania, and having lifted up his hands he
blessed them.
\VS{51} And it came to pass when he was blessing them he withdrew from them.
\VS{52} And they returned to Jerusalem with great joy,

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@ -3,7 +3,7 @@
\subsection{Luke 3}
\subsubsection{The Ministry of \Ioannes the Baptist}
\VS{1} Now in the fifteenth year of the rule of Caesar Tiberius,
Pontius Pilate being governor of the Jews, and \Herod being tetrarch of Galilee,
Pontius Pilate being governor of the Jews, and \Herod being tetrarch of \Galileias,
and Phillip his brother being tetrarch of the regions of Itourais and Trachonti,
and Lusanius being tetrarch of Abilene,
\VS{2} upon the priesthood of Hanna and Caiaphas,
@ -115,7 +115,7 @@ being son, as reckoned by law, [of] Ioseph, \\
{}[son] of Menna, \\
{}[son] of Mattatha, \\
{}[son] of Natham, \\
{}[son] of David, \\
{}[son] of \Dauid, \\
\VS{32} [son] of Jessi, \\
{}[son] of Jobed, \\
{}[son] of Boos, \\
@ -140,7 +140,7 @@ being son, as reckoned by law, [of] Ioseph, \\
\VS{36} [son] Of Kainam, \\
{}[son] of Arphaxad, \\
{}[son] of Shem, \\
{}[son] of Noah, \\
{}[son] of \Noe, \\
{}[son] of Lamech, \\
\VS{37} [son] of Mathousala,\\
{}[son] of Enoch, \\

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@ -55,8 +55,8 @@ You will not test [the] Lord your God.
\VS{13} And having completed every test the devil withdrew from him
until [an] opportune-time\fnKairos{}.
\subsubsection{The Beginning of \Iesous's Ministry in Galilee}
\VS{14} And \Iesous returned in the power of the spirit to Galilee,
\subsubsection{The Beginning of \Iesous's Ministry in \Galileias}
\VS{14} And \Iesous returned in the power of the spirit to \Galileias,
and [the] report went out to all the surrounding region concerning him.
\VS{15} And he himself was teaching in their synagogues,
being glorified by all.
@ -111,7 +111,7 @@ in order to throw him down the cliff.
\VS{30} But he having passed through their midst departed.
\subsubsection{Ministry in \Kapernaoum}
\VS{31} And he came down into \Kapernaoum [into a] city of Galilee.
\VS{31} And he came down into \Kapernaoum [into a] city of \Galileias.
And he was teaching them on the Sabbaths,
\VS{32} and they were astonished upon his teaching, for his word was in authority.
@ -120,7 +120,7 @@ having [a] spirit of [an] unclean demon,
and he cried out in [a] great voice,
\VS{34} Yikes! What [is] to you and to us%
\footnote{i.e. ``What do we have do to with each other?''
}, \Iesous Nazarene? Have you come to destroy us?
}, \Iesous \Nazarious? Have you come to destroy us?
I know who you are: the holy one of God.
\VS{35} And \Iesous rebuked him saying:
Be silenced and come out from him.
@ -157,4 +157,4 @@ and were hindering him so as not to go from them.
Also to the other cities must I preach the Kingdom of God,
for on this was I sent.
\VS{44} And he was preaching in the synagogues of Judea%
\footnote{``Judea'' \papyrus{75} \sinaiticus{}BW; ``Galilee'' D \koine{} \vulgate{} }.
\footnote{``Judea'' \papyrus{75} \sinaiticus{}BW; ``\Galileias'' D \koine{} \vulgate{} }.

2
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@ -45,7 +45,7 @@ and great crowds came together to be hearing and to be healed from all their sic
\subsubsection{Healing and Forgiving a Paralytic}
\VS{17} And it came to pass in one of the days he also was teaching,
and there were seated Pharisees and law-teachers
who were come from every village of Galilee and Judea and Jerusalem.
who were come from every village of \Galileias and Judea and Jerusalem.
And power of the Lord was to him to heal.
\VS{18} And behold men\fnAner{} having brought upon [a] bed [a] paralytic man,
and they were seeking to bring him in and place him before him.

2
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@ -8,7 +8,7 @@ rubbing [them] with their hands.
\VS{2} But some of the Pharisees said:
Why do you do what is not permitted on the Sabbath?
\VS{3} And answering them \Iesous said to them:
Have you not read this that David did,
Have you not read this that \Dauid did,
when he was hungry and those being with him?
\VS{4} That they entered into the house of God,
and taking the loaves of the presence he was eating [it],

2
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@ -75,7 +75,7 @@ Where [is] your trust\fnPistis{}?
But having been made afraid, they were astonished,
saying to one another:
Who therefore is this, that he rebukes the winds and the water, and they obey him?
\VS{26} And they sailed down to the land of Gerasene, which is opposite of Galilee.
\VS{26} And they sailed down to the land of Gerasene, which is opposite of \Galileias.
\subsubsection{Healing of a Demoniac}
\VS{27} So when he came out on the land [a] certain man from the city met him having demons,

2
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@ -132,7 +132,7 @@ and we were forbidding him, because he does not follow us.
\VS{50} But \Iesous said to him:
Be not forbidding [him]; for whoever is not against us is for us.
\subsubsection{Rejection in Samaria}
\subsubsection{Rejection in \Samareias}
\VS{51} Now it came to pass when the days of his death were fulfilled
he set his face to be proceeding to \Ierous{},
\VS{52} and he sent messengers before his face.

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@ -29,7 +29,7 @@ baptize you with the Holy Spirit.
\subsubsection{The Baptism and Temptation of \Iesous}
\VS{9} And it came to pass in those days
[that] \Iesous from Nazareth of Galilee came and was baptized in the Jordan by \Ioannes.
[that] \Iesous from Nazareth of \Galileias came and was baptized in the Jordan by \Ioannes.
\VS{10} And immediately coming up out of the water he saw the heavens being
rent and the spirit as [a] dove coming down to him.
\VS{11} And [a] voice came to
@ -39,15 +39,15 @@ pleased.
\VS{13} And he was in the wilderness forty days being tested by Satan, and he was
with the beasts, and the angels were serving him.
\subsubsection{Preaching in Galilee and the Call of the Disciples}
\subsubsection{Preaching in \Galileias and the Call of the Disciples}
\VS{14} And after
\Ioannes was handed over, \Iesous came to Galilee preaching the good news of the
\Ioannes was handed over, \Iesous came to \Galileias preaching the good news of the
Kingdom of God\footnote{``good-news of the Kingdom of God'' DW\koine{}\vulgate{} many;
``good-news of God'': \sinaiticus{}B few },
\VS{15} and saying: The time\fnKairos{} has been
completed and the Kingdom of God is at hand. Be repenting and be believing
in the good news.
\VS{16} And passing by the side of the sea of Galilee he saw Simon and
\VS{16} And passing by the side of the sea of \Galileias he saw Simon and
Andrew the brothers of Simon casting nets in the sea, for they were
fishermen.
\VS{17} And \Iesous said to them: Follow after me, and I will make
@ -68,7 +68,7 @@ for he was teaching them as having authority and not as the scribes.
\VS{23}
And immediately there was in their synagogue [a] man in [an] unclean spirit and he
cried out
\VS{24} saying: What [is in common] to us and to you, \Iesous the Nazarene? Have
\VS{24} saying: What [is in common] to us and to you, \Iesous the \Nazarious? Have
you come to destroy us? I know who you are, the holy [one] of God!
\VS{25} And
\Iesous admonished him saying: Be silenced and go out of him.
@ -80,7 +80,7 @@ discussing saying: Who is this? [Here is] new teaching according to authority, a
[to] the unclean spirits he commands, and they obey him.
\VS{28} And immediately
the report of him went out everywhere to all the surrounding region of
Galilee.
\Galileias.
\subsubsection{Healings at Simon's House}
\VS{29} And immediately having gone out of the synagogue he went to Simon's
@ -108,7 +108,7 @@ with him pursued him closely,
look for him.
\VS{38} And he says to them: Let us go elsewhere to the near
country towns in order that I also preach there; for I came for this.
\VS{39} And he came preaching in their synagogues in all Galilee and casting
\VS{39} And he came preaching in their synagogues in all \Galileias and casting
out demons.
\subsubsection{Cleansing a Leper}

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@ -124,11 +124,11 @@ become great among you, he will be your servant,
\VS{46} And they came to \Iericho. And having come out of \Iericho and his
disciples and [a] large crowd, the son of Timaios, blind Baptimaios the beggar,
sat by the road.
\VS{47} And having heard that it is \Iesous the Nazarene he
began to be crying out and to be saying: Son of David, \Iesous, have mercy on
\VS{47} And having heard that it is \Iesous the \Nazarious he
began to be crying out and to be saying: Son of \Dauid, \Iesous, have mercy on
me.
\VS{48} And many were rebuking him that he be silent; but he rather was
crying out more: Son of David, have mercy on me!
crying out more: Son of \Dauid, have mercy on me!
\VS{49} And having stood
[still] \Iesous said: Call him. And they call the blind [man] saying: Be taking courage, be arising, he calls you.
\VS{50} And having thrown off his garment, having

8
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@ -1,6 +1,6 @@
\subsection{Mark 11}
\subsubsection{The Triumphal Entry}
\VS{1} And having drawn near to Bethphage and Bethania to the mount of olives, he
\VS{1} And having drawn near to \Bethphage and Bethania to the mount of olives, he
sends two of his disciples
\VS{2} and says to them: Be departing to the
village opposite you, and immediately proceeding into it you will find [a] colt
@ -23,16 +23,16 @@ the street, but others [spread] leafy branches having been cut in the fields,
\begin{verse}
Hosanna! \\
Blessed [is] he coming in the name of [the] Lord! \\
\VS{10} Blessed [is] the coming kingdom of our father David! \\
\VS{10} Blessed [is] the coming kingdom of our father \Dauid! \\
Hosanna in the highest.
\end{verse}
\VS{11} And they entered into Jerusalem into the temple. And having looked
around [at] everything, the hour already being late, he went out to Bethany with
around [at] everything, the hour already being late, he went out to \Bethania with
the twelve.
\subsubsection{Cursing of the Fig Tree}
\VS{12} And on the next day when they went out from Bethany he hungered.
\VS{12} And on the next day when they went out from \Bethania he hungered.
\VS{13} And seeing [a] fig tree from afar having leaves he came if then he will
find something on it. And having come upon it he found nothing on it except
leaves, for it was not the season\fnKairos{} for figs.

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@ -112,10 +112,10 @@ neighbor as yourself is greater than all burnt offerings and sacrifices.
\VS{34} And \Iesous, having seen that he answered thoughtfully, said to him:
You are not far from the Kingdom of God.
\subsubsection{The Messiah: David's Son and Lord}
\subsubsection{The Messiah: \Dauid's Son and Lord}
\VS{35} And answering, \Iesous was saying, teaching in the temple: How do the
scribes say that the Anointed\fnChristos{} [One] is David's son?
\VS{36} For David himself said
scribes say that the Anointed\fnChristos{} [One] is \Dauid's son?
\VS{36} For \Dauid himself said
in the Holy Spirit\footnote{Ps.110:1}:
\begin{verse}
@ -123,7 +123,7 @@ The Lord said to my Lord, Sit at my right hand \\
Until I put your enemies under your feet.
\end{verse}
\VS{37} David himself calls him Lord, and whence is his son? And the great
\VS{37} \Dauid himself calls him Lord, and whence is his son? And the great
crowd heard him gladly.
\subsubsection{Warnings About Experts in the Law}

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@ -7,7 +7,7 @@ laid hold of him they may kill him.
the festival, lest there be [a] riot among the people.
\subsubsection{\Iesous's Anointing}
\VS{3} And while he was in Bethany in the house of Simon the leper, while he
\VS{3} And while he was in \Bethania in the house of Simon the leper, while he
was reclining, [a] woman came having an alabaster flask of costly genuine nard
ointment. Having broken the alabaster flask she poured [it] down upon his feet.
\VS{4} Now some were indignant to themselves: For what is this waste of
@ -74,7 +74,7 @@ God.
\VS{27} And \Iesous says to them that: You will all be stumbled, because it is
written, I will smite the shepherd, and the sheep will be scattered.
\VS{28}
But after my resurrection I will go before you to Galilee.
But after my resurrection I will go before you to \Galileias.
\VS{29} But \Petros
said to him: If indeed they may all be scattered, but not I.
\VS{30} And
@ -170,7 +170,7 @@ delivering him blows.
the servants of the chief priest comes,
\VS{67} and having seen \Petros
warming himself, having fixed her gaze on him she says: You also were with
the Nazarene \Iesous.
the \Nazarious \Iesous.
\VS{68} But he denied [it] saying: Neither do I know nor
understand what you are saying. And he went out into the outer court. And
the cock crowed\footnote{``And the cock crowed'' D \koine{} \vulgate{} many; omit: \sinaiticus{}BW}.

2
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@ -98,7 +98,7 @@ breathed out his last, he said: Truly this was the Son of God.
\VS{40} And there were also women observing from afar, among whom [were]
Mary Magdalene, and Mary, mother of \Iakob\fnIakob{} the younger and Joses, and Salome
\VS{41} who, when he
was in Galilee, were following him and serving him, also many others who
was in \Galileias, were following him and serving him, also many others who
came up to Jerusalem with him.
\subsubsection{\Iesous's Burial}

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@ -10,11 +10,11 @@ stone out of the door for us?
that the stone had been rolled away, even though it was very great.
\VS{5} And when [they] went into the tomb they saw [a] young man sitting at the right having been clothed with [a] white robe, and they were alarmed.
\VS{6} And he says to
them: Do not be being alarmed, you seek \Iesous the Nazarene the [one] having been
them: Do not be being alarmed, you seek \Iesous the \Nazarious the [one] having been
crucified. He is risen, he is not here; behold the place where they laid
him.
\VS{7} But be departing, tell his disciples, especially \Petros, that he
goes before them into Galilee. There you will see him just as he said to
goes before them into \Galileias. There you will see him just as he said to
you.
\VS{8} And having come out they fled from the tomb, for trembling and
astonishment held them, and they said nothing to anyone, for they were

2
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@ -73,7 +73,7 @@ corn.
\VS{24} And the Pharisees were saying to him: See [here], why do they do on
the Sabbaths what is not permitted?
\VS{25} And he says to them: Have you
not read what David did, when he had need, and he himself was hungry and
not read what \Dauid did, when he had need, and he himself was hungry and
those with him?
\VS{26} How he went into the house of God in the time of
Abiathar [the] high priest and they ate the `Bread of the Setting Forth' that is

2
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@ -18,7 +18,7 @@ him, how they may destroy him.
\subsubsection{Crowds by the Sea}
\VS{7} And \Iesous with his disciples withdrew to the sea; and [a] great
multitude from Galilee followed, also from Jordan,
multitude from \Galileias followed, also from Jordan,
\VS{8} and from Jerusalem
and from Idumea and the other side of the Jordan and [from] around \Tyre and \Sidon,
[a] great multitude, hearing how many [things] he does, they came to him.

2
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@ -60,7 +60,7 @@ heard him gladly.
\VS{21} And when [a] suitable day came to pass,
when \Herod on his birthday did [a] dinner for his chief men and high
captains and the foremost of Galilee,
captains and the foremost of \Galileias,
\VS{22} and when the daughter of this \Herod came in and danced,
she pleased \Herod and those who sat with him. So the king said to the girl:
Ask of me whatever you wish, and I will give [it] to you.

2
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@ -82,7 +82,7 @@ demon gone out.
\subsubsection{Healing a Deaf Mute}
\VS{31} And again having gone out of the regions of \Tyre, he
came through \Sidon to the sea of Galilee up along the middle of the regions
came through \Sidon to the sea of \Galileias up along the middle of the regions
of the Decapolis\footnote{``the Ten Cities''}.
\VS{32} And they brought to him
[a] deaf and speech impeded [man], and they called upon him in order that he lay his

2
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@ -72,7 +72,7 @@ Why were we not able to cast it out?
come out of no one except by prayer and fasting\footnote{``and fasting'' \papyrus{45} DW\koine{}\hesychian{} \vulgate{} all; omit: \sinaiticus{}B}.
\subsubsection{Second Prediction of \Iesous' Death and Resurrection}
\VS{30} And having gone out from there they were proceeding [about] Galilee, and he
\VS{30} And having gone out from there they were proceeding [about] \Galileias, and he
did not want that anyone know.
\VS{31} For he was teaching his disciples,
and was saying to them that: The son of man will be delivered up into the

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@ -9,7 +9,7 @@ in the 2$^{nd}$ through 4$^{th}$ centuries. Thus, in the 1$^{st}$ century
they would still have been using scrolls.
}
of [the] lineage of \Iesous the Anointed\fnChristos{} [One], son
of David son of \Abraam:
of \Dauid son of \Abraam:
\VS{2} \Abraam begat\fnGennao{} \Isaak, \\
and \Isaak begat \Iakob\fnIakob{}, \\
@ -24,9 +24,9 @@ and Nahshon begat Salmon, \\
\VS{5} and Salmon begat Boaz by Rahab\footnote{Josh.2:1}, \\
and Boaz begat Obed by Ruth\footnote{Ruth 3:1\EnDash{}14}, \\
and Obed begat Jesse, \\
\VS{6} and Jesse begat King David.
\VS{6} and Jesse begat King \Dauid.
And David begat Solomon by the [wife] of Uriah\footnote{2 Sam.11:2\EnDash{}5}. \\
And \Dauid begat Solomon by the [wife] of Uriah\footnote{2 Sam.11:2\EnDash{}5}. \\
\VS{7} And Solomon begat Rehoboam, \\
and Rehoboam begat Abijah, \\
and Abijah begat Asaph, \\
@ -58,8 +58,8 @@ and Matthan begat \Iakob\fnIakob{}, \\
by whom\footnote{``whom'' is feminine, thus referring to Mary}
was born \Iesous the [one] being called the Anointed\fnChristos{} [One].
\VS{17} Therefore all the generations from \Abraam until David [are] fourteen
generations, and from David until the Babylonian exile [are] fourteen
\VS{17} Therefore all the generations from \Abraam until \Dauid [are] fourteen
generations, and from \Dauid until the Babylonian exile [are] fourteen
generations, and from the Babylonian exile until the Anointed\fnChristos{} [One] [are] fourteen
generations.
@ -77,7 +77,7 @@ In the Jewish context, ``full betrothal was so binding that its breaking require
and the death of one party made the other a widow or widower''. See \BrNET{}, 2, fn. 8
}, purposed to dismiss her secretly.
\VS{20} So having pondered these [things], behold [an] angel of the Lord in a dream
appeared to him saying: Ioseph son of David, you should not fear to take to
appeared to him saying: Ioseph son of \Dauid, you should not fear to take to
yourself Mary your wife. For what has been conceived in her is by the Holy Spirit.
\VS{21} And she will bring forth [a] son, and you will call his name
\Iesous, for he himself will save his people from their sins.

2
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@ -37,7 +37,7 @@ your peace return to you.
your words, when you come of that house or city, shake the dust off your
feet.
\VS{15} Truly I say to you, It will be more bearable for [the] land of
Sodom and Gomorrha in the day of judgment than for that city.
\Sodoma and Gomorrha in the day of judgment than for that city.
\subsubsection{Persecution of Disciples}
\VS{16} Behold

4
NT/latex/chapters/Matt11.tex
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@ -70,10 +70,10 @@ sackcloth and ashes.
for \Tyre and \Sidon in the day of judgment than for you.
\VS{23} And you \Kapernaoum, aren't you exalted to the heavens?
You will go down to Hades\fnHades{};
because if the miracles that came to pass in you had come to pass in Sodom,
because if the miracles that came to pass in you had come to pass in \Sodoma,
it would have remained until this day.
\VS{24} Moreover I say to you that it
will be more bearable for [the] land of Sodom in the day of judgment than for
will be more bearable for [the] land of \Sodoma in the day of judgment than for
you.
\subsubsection{\Iesous's Invitation}

4
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@ -4,7 +4,7 @@
\VS{2} But the Pharisees having seen [this] said to him: Behold your disciples do that
which is not allowed to be doing on the Sabbath.
\VS{3} But he said to them:
Do you not know what David did, when he and those with him hungered?
Do you not know what \Dauid did, when he and those with him hungered?
\VS{4} How he entered into the house of God and they ate the shew- bread, which was
not allowed for him nor those with him to eat, but only for the priests
alone?
@ -55,7 +55,7 @@ Until judgment be cast out to victory \\
\VS{22} Then there was brought to him [a] blind and mute demon-possessed. And
he healed him, so that the mute [one is] speaking and seeing.
\VS{23} And all the
crowd was astonished and was saying: Is not this [one] the son of David?
crowd was astonished and was saying: Is not this [one] the son of \Dauid?
\VS{24} But the Pharisees having heard [this] said: This [one] does not cast out demons except by Beelzebub the ruler of demons.
\VS{25} But knowing their thoughts he said
to them: Every kingdom divided against itself becomes [a] wasteland, and every

4
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@ -57,7 +57,7 @@ defile the man.
\VS{21} And when \Iesous went out from there he withdrew to the region of \Tyre
and \Sidon.
\VS{22} And behold [a] Cannanite woman from the region came crying
out saying: Have mercy on me, Lord, son of David, my daughter is evil-ly demon
out saying: Have mercy on me, Lord, son of \Dauid, my daughter is evil-ly demon
possessed.
\VS{23} But he did not answer her [a] word. And his disciples came
to him asking him saying: Get rid of her, because she cries out after us.
@ -73,7 +73,7 @@ answering her said: O woman, great is your faith. Let\fnImperative{}
it [now] come to pass for you as you wish.
\subsubsection{Healing Many Others}
\VS{29} And when he passed over from there \Iesous came by the sea of Galilee,
\VS{29} And when he passed over from there \Iesous came by the sea of \Galileias,
and having gone up to the mountain he sat there.
\VS{30} And many crowds
came to him having with them crippled, deformed, blind, mute, and many

2
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@ -56,7 +56,7 @@ DW\koine{} \vulgate{}; omit the verse: B\sinaiticus{} few}But this type does not
in prayer and fasting.
\subsubsection{Second Prediction of \Iesous's Death and Resurrection}
\VS{22} When they came together in Galilee \Iesous said to them: The son of
\VS{22} When they came together in \Galileias \Iesous said to them: The son of
man is about to be delivered into the hands of men.
\VS{23} And they will
kill him, and on the third day he will arise. And they were greatly

2
NT/latex/chapters/Matt19.tex
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@ -1,7 +1,7 @@
\subsection{Matthew 19}
\subsubsection{Questions About Divorce}
\VS{1} And it came about when \Iesous finished these words they went away from
Galilee and came into the region of Judea on the other side of the Jordan.
\Galileias and came into the region of Judea on the other side of the Jordan.
\VS{2} And many crowds followed him, and he healed them there.
\VS{3} And
Pharisees came to him testing him and saying: Is it allowed to put away your

4
NT/latex/chapters/Matt2.tex
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@ -77,7 +77,7 @@ for those seeking the psyche-life\fnPsyche{} of the child have died.
he took the child and his mother and entered into the land Israel.
\VS{22} And having heard that Archelaus was king of Judea instead of his father
\Herod, he was afraid to depart from there. And having been warned in a dream
he withdrew to the district of Galilee,
he withdrew to the district of \Galileias,
\VS{23} and having gone he dwelt in
[a] city being called Nazareth. In this manner the [things] said through the prophet
were fulfilled that he will be called [a] Nazarene.
were fulfilled that he will be called [a] \Nazarious.

4
NT/latex/chapters/Matt20.tex
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@ -74,9 +74,9 @@ his psyche-life\fnPsyche{} [as] ransom for many.
\subsubsection{Two Blind Men Healed}
\VS{29} And when they went out from \Iericho [a] great crowd followed him.
\VS{30} And behold two blind men sitting by the road, having heard that
\Iesous passes by, cried out saying: Lord, have mercy on us, son of David!
\Iesous passes by, cried out saying: Lord, have mercy on us, son of \Dauid!
\VS{31} But the crowd rebuked them that they be silent, but they cried out
more saying: Lord, have mercy on us, son of David!!
more saying: Lord, have mercy on us, son of \Dauid!!
\VS{32} And having stood
[still] he called them and said: What do you wish I do for you?
\VS{33} Lord, that our eyes be opened.

10
NT/latex/chapters/Matt21.tex
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@ -1,6 +1,6 @@
\subsection{Matthew 21}
\subsubsection{The Triumphal Entry}
\VS{1} And when they drew near to Jerusalem and came to Bethphage to the Mount of
\VS{1} And when they drew near to Jerusalem and came to \Bethphage to the Mount of
Olives, then \Iesous sent two disciples,
\VS{2} Saying to them, Be going into
the village opposite you and immediately you will find [an] ass tied and [a] colt
@ -27,7 +27,7 @@ spread them in the way.
were crying out saying\footnote{Ps.118:25\EnDash{}26}:
\begin{verse}
Hosanna\footnote{Hebrew: ``Help'' or ``Save I pray''} to the son of David
Hosanna\footnote{Hebrew: ``Help'' or ``Save I pray''} to the son of \Dauid
\\
Blessed is he coming in the name of [the] Lord \\
Hosanna in the highest.
@ -36,7 +36,7 @@ Hosanna in the highest.
\VS{10} And when he entered into Jerusalem the entire city shook saying: Who
is this?
\VS{11} And the crowd was saying: This is the prophet \Iesous from
Nazareth of Galilee.
Nazareth of \Galileias.
\subsubsection{Cleansing the Temple}
\VS{12} And \Iesous entered into the temple, and threw out all those selling
@ -50,7 +50,7 @@ thieves.
healed them.
\VS{15} But when the chief priests and the scribes saw the
wonders that he did and the children crying out in the temple and saying:
Hosanna to the son of David, they were indignant,
Hosanna to the son of \Dauid, they were indignant,
\VS{16} and said to him:
Do you hear what these say? And \Iesous says to them: Yes, Have you never read
that\footnote{Ps.8:2}:
@ -59,7 +59,7 @@ that\footnote{Ps.8:2}:
Out of the mouth of babes and nursing infants I will prepare praise?
\end{verse}
\VS{17} And leaving them he went out of the city to Bethany and lodged
\VS{17} And leaving them he went out of the city to \Bethania and lodged
there.
\subsubsection{The Withered Fig Tree}

8
NT/latex/chapters/Matt22.tex
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@ -92,12 +92,12 @@ your psyche-life\fnPsyche{} and in all your mind.
neighbor as yourself.
\VS{40} In these two commandments hang all the law and the prophets.
\subsubsection{The Messiah: David's Son and Lord}
\subsubsection{The Messiah: \Dauid's Son and Lord}
\VS{41} Now when the Pharisees gathered together \Iesous questioned them
\VS{42} saying: How does it seem to you concerning the Anointed\fnChristos{} [One]? Whose son is
he? They say to him: David's.
he? They say to him: \Dauid's.
\VS{43} He says to them: How therefore does
David in the spirit call him Lord saying\footnote{Ps.110:1}
\Dauid in the spirit call him Lord saying\footnote{Ps.110:1}
\begin{verse}
\VS{44} The Lord said to my Lord: \\
@ -105,7 +105,7 @@ Be seating yourself at my right hand \\
Until I place your enemies beneath your feet?
\end{verse}
\VS{45} If therefore David calls him Lord, how is he his son?
\VS{45} If therefore \Dauid calls him Lord, how is he his son?
\VS{46} And no
one was able to be answering him [a] word nor did any dare from that day to ask
him anything.

4
NT/latex/chapters/Matt24.tex
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@ -99,10 +99,10 @@ pass away.
\VS{36} Concerning that day and hour nobody knows, not even the
angels of the heavens, nor the son\footnote{``nor the son'' \sinaiticus{}BD many;
omit: W \vulgate{} \koine }, except the father only.
\VS{37} For as the days of Noah, thus
\VS{37} For as the days of \Noe, thus
will be the coming of the son of man.
\VS{38} For as they were in those days
before the deluge gnawing\footnote{\TROGO} eating and drinking, marrying and being given in marriage until which day Noah entered into the ark,
before the deluge gnawing\footnote{\TROGO} eating and drinking, marrying and being given in marriage until which day \Noe entered into the ark,
\VS{39} and they did not know
until the deluge came and took them all, thus also will be the coming of the
son of man.

4
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@ -7,7 +7,7 @@
\VS{5} But they were saying: Not on the festival day lest there be [a] riot among the people.
\subsubsection{\Iesous's Anointing}
\VS{6} Now when \Iesous was in Bethany in the house of Simon the leper
\VS{6} Now when \Iesous was in \Bethania in the house of Simon the leper
\VS{7} [a] woman having [an] alabaster flask of expensive ointment came to him and poured
[it] out on his head while he was at table.
\VS{8} But when the disciples saw
@ -68,7 +68,7 @@ the kingdom of my father.
night. For it is written: I will smite the shepherd, and the sheep of the
flock will be scattered.
\VS{32} But after I arise I will go before you to
Galilee.
\Galileias.
\VS{33} But answering \Petros said to him: If all be stumbled in you,
I will never be stumbled.
\VS{34} \Iesous said to him: Truly I say to you that

2
NT/latex/chapters/Matt27.tex
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@ -146,7 +146,7 @@ entered into the holy city and appeared to many.
and those with him watching \Iesous having seen the earthquake and the
[things] coming to pass, they feared greatly, saying: Truly this was [the] Son of God.
\VS{55} Now may women were there beholding from afar, who followed \Iesous
from Galilee serving him,
from \Galileias serving him,
\VS{56} among whom were Mary the Magdalene and
Mary the mother of \Iakob\fnIakob{} and \Ioannes, and the mother of the sons of Zebedee.

6
NT/latex/chapters/Matt28.tex
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@ -9,11 +9,11 @@ and having come rolled away the stone and sat on it.
\VS{5} But answering, the angel said to the women: Be not fearing, for I know that you seek \Iesous who was crucified.
\VS{6} He is not here, for he arose just as he said. Come see the tomb where he lay.
\VS{7} And quickly having gone, tell his disciples that he arose from the dead, and behold he goes before you to
Galilee, there you will see him.
\Galileias, there you will see him.
\VS{8} And quickly departing from the grave with fear and great joy they ran to tell his disciples.
\VS{9} And behold\footnote{``And behold''\sinaiticus{}BDW \vulgate{}; ``Now as they were going to report to his disciples, behold'' \koine } \Iesous met them\footnote{feminine}
saying: Greetings. And having come they laid hold of his feet and knelt before him.
\VS{10} Then \Iesous says to them: Be not fearing. Be going, tell my brothers, in order that they go forth to Galilee. There will they see me.
\VS{10} Then \Iesous says to them: Be not fearing. Be going, tell my brothers, in order that they go forth to \Galileias. There will they see me.
\subsubsection{The Guards's Report}
\VS{11} So while they were going behold some of the guard having come into
@ -24,7 +24,7 @@ the city told the chief priests all that came to pass.
\VS{15} So having taken the [silver] they did as they were taught. And this word spread widely from Judea to today.
\subsubsection{The Great Commission}
\VS{16} But the eleven disciples went to Galilee, to the mountain \Iesous designated [to] them.
\VS{16} But the eleven disciples went to \Galileias, to the mountain \Iesous designated [to] them.
\VS{17} And when they saw him they worshipped before [him], but some doubted.
\VS{18} And having come \Iesous spoke to them saying: All authority in heaven
and on [the] earth has been given me.

14
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@ -45,9 +45,9 @@ You will worship [the] Lord your God and to him only will you serve.
\VS{11} Then the devil left him, and behold angels came and served him.
\subsubsection{Preaching in Galilee}
\subsubsection{Preaching in \Galileias}
\VS{12} But having heard that \Ioannes had been delivered up, he withdrew into
Galilee.
\Galileias.
\VS{13} And having left Nazareth, having come he dwelt in \Kapernaoum
by the sea in the environs of Zebulun and Nephtali,
\VS{14} in order that
@ -57,7 +57,7 @@ what was said through Isaiah the prophet be fulfilled saying\footnote{Isa.9:1,2}
\VS{15} Land of Zebulun and land of Naphtali, \\
Of the nations, \\
road of the sea, \\
Across the Jordan, Galilee: \\
Across the Jordan, \Galileias: \\
\VS{16} The people sitting in darkness saw [a] great light, \\
And to those sitting in the land and darkness of death [a] light has arisen for
them.
@ -67,7 +67,7 @@ them.
kingdom of the heavens is at hand.
\subsubsection{The Call of the Disciples}
\VS{18} So walking by the sea of Galilee he saw two brothers, Simon the
\VS{18} So walking by the sea of \Galileias he saw two brothers, Simon the
[one] called \Petros and Andrew his brother, throwing [a] net into the sea, for they
were fishermen.
\VS{19} And he says to them: Come after me, and I will make
@ -81,7 +81,7 @@ Zebedee their father repairing their nets, and he called them.
immediately having left their nets and father, they followed him.
\subsubsection{\Iesous' Healing Ministry}
\VS{23} And he went around in all of Galilee, teaching in their synagogues
\VS{23} And he went around in all of \Galileias, teaching in their synagogues
and preaching the good-news of the kingdom and healing all sickness and all
weakliness among the people.
\VS{24} And the report of him came into all
@ -89,9 +89,9 @@ Syria, and brought to him were all those having [it] evil-ly: those afflicted by
various sicknesses and torments, those demon possessed and those lunatic,
and those paralytic, and he healed them.
\VS{25} And great multitudes from
Galilee and Decapolis\footnote{i.e. ``The Ten Cities.'' Decapolis is the name
\Galileias and Decapolis\footnote{i.e. ``The Ten Cities.'' Decapolis is the name
given in the Bible and by ancient writers to a region in Palestine lying to
the east and south of the Sea of Galilee. It took its name from the
the east and south of the Sea of \Galileias. It took its name from the
confederation of ten cities that dominated the area.} and Jerusalem and
Judea and from across the Jordan followed him.

2
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@ -72,7 +72,7 @@ he took hold of her hand, and the girl arose.
\subsubsection{Healing the Blind and Mute}
\VS{27} And when \Iesous went out from there two blind men followed him crying
out and saying: Have mercy on us, son of David.
out and saying: Have mercy on us, son of \Dauid.
\VS{28} So when he entered
into the house, the blind men came in to him, and \Iesous says to them: Do you
believe that I am able to do this? They say to him, Yes Lord.

2
NT/latex/chapters/Rev11.tex
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@ -21,7 +21,7 @@ blood and to smite the land with every plague as often as they want.
the abyss\footnote{or ``underworld''} will make war with them and will
overcome them and will kill them.
\VS{8} And their corpses [shall lie] upon the streets
of the great city, which spiritually is called Sodom and Egypt, where their
of the great city, which spiritually is called \Sodoma and Egypt, where their
Lord was also crucified.
\VS{9} And they of the peoples and tribes and
tongues and nations see their corpses three days and a half, and they do not

2
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@ -33,7 +33,7 @@ will be for the tree of zoe-life\fnZoe{} and [that] they may enter the gates int
fornicators and the murderers and the idolaters and everyone philia-loving
and doing falsehood.
\VS{16} I \Iesous sent my angel to testify to you these [things] to the assemblies\fnEkklhsia{}.
I am the root and the race [of] David, the radiant morning star.
I am the root and the race [of] \Dauid, the radiant morning star.
\VS{17} And the spirit and the bride say: Be coming. And
let\fnImperative{} the [one] hearing say: Be coming. And the [one] thirsting,
let\fnImperative{} him come, the [one] wanting, let\fnImperative{}

2
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@ -13,7 +13,7 @@ name before my father and before his angels.
says to the assemblies\fnEkklhsia{}.
\VS{7} And to the angel of the assemblies\fnEkklhsia{} in Philadelphia write: These
[things] says the holy, the true, the [one] having the key [of] David, the [one] opening and no one shuts, and shutting, and no one opens:
[things] says the holy, the true, the [one] having the key [of] \Dauid, the [one] opening and no one shuts, and shutting, and no one opens:
\VS{8} I know your works. Behold
I have given before you [an] opened door, which no one is able to shut it,
because you have [a] little ability, and you have kept my word and have not

2
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@ -9,7 +9,7 @@ the earth was able to open the scroll nor to be looking [at] it.
was weeping much, because no one worthy was found to open the scroll nor to
be looking [at] it.
\VS{5} And one of the elders says to me: Be not weeping.
Behold the lion from the tribe of Judah, the root [of] David, has gained victory
Behold the lion from the tribe of Judah, the root [of] \Dauid, has gained victory
to open the scroll and its seven seals.
\VS{6} And I saw in the midst of the
throne and of the four living [creatures] and in the midst of the elders [a] lamb standing

4
NT/latex/chapters/_glossary.tex
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@ -19,6 +19,7 @@
\input{_glossary/despotes}
\input{_glossary/dianoia}
\input{_glossary/diabolos}
\input{_glossary/drachma}
\input{_glossary/egeiro}
\input{_glossary/ekklesia}
\input{_glossary/ekstatis}
@ -37,6 +38,8 @@
\input{_glossary/leptos}
\input{_glossary/litra}
\input{_glossary/logos}
\input{_glossary/mammon}
\input{_glossary/mina}
\input{_glossary/monogenes}
\input{_glossary/PalmBranches}
\input{_glossary/paradoxos}
@ -54,6 +57,7 @@
\input{_glossary/saton}
\input{_glossary/storge}
\input{_glossary/tareo}
\input{_glossary/TaxCollector}
\input{_glossary/telos}
\input{_glossary/upsao}
\input{_glossary/Woman}

10
NT/latex/chapters/_glossary/TaxCollector.tex Normal file
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@ -0,0 +1,10 @@
\ifdefiningfootnotes
\DeclareFixedFootnote{\fnTaxCollector}{
The Romans contracted local tax-collectors to collect their tax.
Tax collectors were entitled by law to charge more than what the Romans required, pocketing the difference for themselves.
So they were especially hated: for collaborating with the Romans at all, and because there was no real limit to the extra
they could extract.
}
\fi

6
NT/latex/chapters/_glossary/drachma.tex Normal file
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@ -0,0 +1,6 @@
\ifdefiningfootnotes
\DeclareFixedFootnote{\fnDrachma}{"DRACHMA: a Greek silver coin roughly equivalent to a Roman denarius,
worth about a day's wage for a laborer.}
\fi

2
NT/latex/chapters/_glossary/egeiro.tex
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@ -1,5 +1,5 @@
\ifdefiningfootnotes
\DeclareFixedFootnote{\fnEgeiro}{"Raise" (EGEIROS) --- same word as `resurrect'.}
\DeclareFixedFootnote{\fnEgeiro}{"Raise" (EGEIROS) --- same word translated as `resurrect'.}
\fi

128
NT/latex/chapters/_glossary/epiousios.tex
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@ -1,22 +1,140 @@
\ifdefiningfootnotes
\DeclareFixedFootnote{\fnEpiousios}{
epiousios: This word appears nowhere else in Greek. Not once, before Matthew and Luke used it in Matt 6:11 and Luke 11:3,
EPIOUSIOS: This word appears nowhere else in Greek. Not once, before Matthew and Luke used it in Matt 6:11 and Luke 11:3,
and never again in another several centuries of living Greek (apart from writers quoting the Lord's Prayer).
Origen (3rd century), considered perhaps the greatest Bible scholar of antiquity, when Greek was still a living language,
Origen (3rd century), considered perhaps the greatest Bible scholar of antiquity, when Koine Greek --- the kind of Greek
of the New Testament --- was still a living language,
said he couldn't find it anywhere either — no author, sacred or secular.
It looks like it was coined for this prayer.
\fnPar
Two guesses exist. It could come from epi (``upon'') + ousia (``being,'' ``substance.'')
Two guesses exist. It could come from epi (`upon') + ousia (`being,' `substance.')
When Jerome translated the Bible into Latin (the ``Vulgate''--- the Latin
translation upon which the Catholic Church relied for over a millenium), he translated as ``supersubstantial'' in Matthew,
but ``daily'' in Luke. Same word.
\fnPar
Or it comes from epi + a participle of "to come" — "the coming day's bread." Most lexicons favor this now.
"Daily" splits the difference. It fits neither guess exactly. It just sounds safe.
Or it comes from epi + a participle of `to come' — `the coming day's bread.' Most lexicons favor this now.
`Daily' splits the difference. It fits neither guess exactly. It just sounds safe.
I've left it untranslated. You're standing where Origen stood. No easy word fixes this.
\fnPar
The problem is that we determine the meanings of words by looking at many contexts where it is used.
This is how lexicons and dictionaries are built. In the case of EPIOUSIOS, however we have one context (repeated twice) where it's used.
And that's not enough in this case to determine its meanings. The guesses I've listed are just that --- guesses.
\fnPar
Speaking personally, considering \Iesous' teaching in general, the idea that he's speaking here of
some sort of spiritual bread has a certain appeal.
\fnPar
One final observation. 'Chiasm' was a popular literary device of ancient world. Text would be structured like ``ABCBA''
in which there is a certain pattern to the middle,
then reverse the pattern to the end. We see this in the Hebrew Psalms,
where the exact middle word or phrase is the `heart' of the Psalm.
In the case of Matthew's version of the Lord's Prayer, the exact middle word/phrase is ``the EPIOUSION.''
Make of that what you will.
}
\fi
\begin{comment}
What is the middle word?
Πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς, ἁγιασθήτω τὸ ὄνομά σου·
ἐλθέτω ἡ βασιλεία σου· γενηθήτω τὸ θέλημά σου, ὡς ἐν οὐρανῷ, καὶ ἐπὶ τῆς γῆς·
τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον·
καὶ ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν, ὡς καὶ ἡμεῖς ἀφίεμεν τοῖς ὀφειλέταις ἡμῶν·
καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν, ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ.Thought processThought processCounting the whole prayer word by word (58 words total, including the Πάτερ ἡμῶν opening through πονηροῦ at the end), the middle falls right on ἐπιούσιον itself — word 30 of 58, with τὸν (word 29) immediately before it as the exact midpoint pair.
So structurally, "epiousios" — the word nobody can quite translate, the one Origen couldn't find anywhere else in Greek — sits at the dead center of the prayer. Half the words come before it, half after. Worth a footnote in its own right, given how much ink you've already spent on that word.\ifdefiningfootnotes
\DeclareFixedFootnote{\fnEpiousios}{
EPIOUSIOS: This word appears nowhere else in Greek. Not once, before Matthew and Luke used it in Matt 6:11 and Luke 11:3,
and never again in another several centuries of living Greek (apart from writers quoting the Lord's Prayer).
Origen (3rd century), considered perhaps the greatest Bible scholar of antiquity, when Koine Greek --- the kind of Greek
of the New Testament --- was still a living language,
said he couldn't find it anywhere either — no author, sacred or secular.
It looks like it was coined for this prayer.
\fnPar
Two guesses exist. It could come from epi (`upon') + ousia (`being,' `substance.')
When Jerome translated the Bible into Latin (the ``Vulgate''--- the Latin
translation upon which the Catholic Church relied for over a millenium), he translated as ``supersubstantial'' in Matthew,
but ``daily'' in Luke. Same word.
\fnPar
Or it comes from epi + a participle of `to come' — `the coming day's bread.' Most lexicons favor this now.
`Daily' splits the difference. It fits neither guess exactly. It just sounds safe.
I've left it untranslated. You're standing where Origen stood. No easy word fixes this.
\fnPar
The problem is that we determine the meanings of words by looking at many contexts where it is used.
This is how lexicons and dictionaries are built. In the case of EPIOUSIOS, however we have one context (repeated twice) where it's used.
And that's not enough in this case to determine its meanings. The guesses I've listed are just that --- guesses.
\fnPar
Speaking personally, considering \Iesous' teaching in general, the idea that he's speaking here of
some sort of spiritual bread has a certain appeal.
\fnPar
One final observation. 'Chiasm' was a popular literary device of ancient world. Text would be structured like ``ABCBA''
in which there is a certain pattern to the middle,
then reverse the pattern to the end. We see this in the Hebrew Psalms,
where the exact middle word or phrase is the `heart' of the Psalm.
In the case of the Lord's Prayer, the exact middle word/phrase is TON EPIOUSION --- ``the EPISIOUS''.
}
\fiShow moreThought processThought processTwo small fixes and one bigger substantive note.
Typo: "the EPISIOUS" is garbled — letters are scrambled. Given you just wrote "TON EPIOUSION" (correctly using the accusative form as it actually appears in the prayer, not the lemma form), the parallel English tag should be "the EPIOUSION."
Missing article: "a popular literary device of ancient world" → "of the ancient world."
The bigger thing: what you've demonstrated is that epiousios sits at the exact numerical midpoint by word count — that's real, I checked it myself. But chiasm (ABCBA) is a stronger claim: it requires that the content on each side actually mirrors around the center, not just that the center falls on a particular word arithmetically. Right now the paragraph shows the arithmetic and asserts the literary label without connecting the two. If you want to actually claim chiastic structure, you'd want to show the mirroring — e.g., do the three "Thou" petitions (name/kingdom/will) pair thematically with something in the second half, with bread as the hinge? Some commentators do read the Prayer this way (three God-directed petitions, then bread as pivot, then three human-need petitions). If that's the case you want to make, it's worth a sentence showing the mirroring rather than just the count. If you'd rather not make that argument, safer phrasing would be something like "the prayer's structure places it at the pivot" rather than invoking chiasm outright, since a reader who knows the term will expect the symmetry to be shown, not just asserted.I think I'll leave this alone for now with a TODO. At the very least this needs to be an article in the glossary and not a footnote.Just for grins, I'm not spotting any particular chiastic structure: Πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς,
A ἁγιασθήτω τὸ ὄνομά σου·
B ἐλθέτω ἡ βασιλεία σου·
C γενηθήτω τὸ θέλημά σου, ὡς ἐν οὐρανῷ, καὶ ἐπὶ τῆς γῆς·
D τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον·
C καὶ ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν, ὡς καὶ ἡμεῖς ἀφίεμεν τοῖς ὀφειλέταις ἡμῶν·
B καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν,
A ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ.
Looking at each pair on its own merits, rather than assuming the frame holds:
C/C' is the strongest evidence you have. Both lines use the same ὡς (comparative "as") construction: "ὡς ἐν οὐρανῷ, καὶ ἐπὶ τῆς γῆς" (as in heaven, so on earth) and "ὡς καὶ ἡμεῖς ἀφίεμεν" (as we also forgive). That's not a thematic stretch — it's the same grammatical device recurring in both lines, which is real, checkable evidence of parallel construction rather than a post-hoc reading.
B/B' has a defensible case too: "your kingdom come" and "lead us not into peirasmos" both sit in an eschatological register — πειρασμός in Jewish apocalyptic contexts often denotes the end-time trial/tribulation preceding the kingdom's full arrival, so some scholars (N.T. Wright among them) read these two lines as bracketing the same future-oriented hope. Debatable, but not invented.
A/A' is the weak link. "Hallowed be your name" and "deliver us from the evil one" share only a loose holy/evil polarity — there's no shared construction or clear conceptual pairing the way B/B' and C/C' have. If you're being honest about the structure, this is where it strains.
So: not a clean, textbook ABCBA where every ring matches with equal strength, but not nothing either — C/C' in particular looks like real design, not coincidence. If the glossary article ever gets written, I'd present it as "here's what holds up and here's what doesn't" rather than either the strong chiasm claim or dropping it entirely. Reasonable thing to shelve as a TODO either way.
Luke:
Πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς,
A ἁγιασθήτω τὸ ὄνομά σου.
B ἐλθέτω ἡ βασιλεία σου.
C γενηθήτω τὸ θέλημά σου, ὡς ἐν οὐρανῷ, καὶ ἐπὶ τῆς γῆς.
D τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δίδου ἡμῖν τὸ καθ’ ἡμέραν.
C καὶ ἄφες ἡμῖν τὰς ἁμαρτίας ἡμῶν, καὶ γὰρ αὐτοὶ ἀφίεμεν παντὶ ὀφείλοντι ἡμῖν.
B καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν,
A ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ.
Same result. 60 words total in this text, so the middle falls on the pair at positions 30 and 31:
ἐπιούσιον (30) and δίδου (31) — "epiousion" followed immediately by "give"
(Luke uses the present imperative δίδου, "keep giving," vs. Matthew's aorist δὸς).
So in both versions — Matthew's 58 words and Luke's 60 — the exact structural center lands on the same word: epiousios/epiousion. That's not something you'd expect from two independently-transmitted forms of the prayer with different surrounding wording (different opening, different ending on the debts/sins line, "day by day" vs. "today"). Worth noting alongside the Matthew count in whatever you eventually write up — it strengthens the case that this isn't just an artifact of one particular text's word count, but something that holds across the tradition.\end{comment}
I have not seen this pointed out in the literature.Searched the webSearched the webSearched for this specifically, and here's the distinction: what's out there is the coarser, well-known version — the prayer has seven petitions, "give us our daily bread" is the fourth, and scholars/preachers have long noted that as the structural hinge between the three "Thou" petitions (name, kingdom, will) and the three "we" petitions (forgiveness, temptation, evil). That's discussed fairly widely (Theopolis Institute, chiasmusxchange.com, various sermon literature).
What I didn't find anywhere is your specific finding: counting every individual word (not petitions) and showing epiousios/epiousion sits at the literal numeric midpoint, and that this holds independently in both Matthew's 58-word version and Luke's 60-word version. That's a finer-grained and more exacting claim than "4th of 7 petitions" — it's not just that the bread petition is structurally central, it's that the word itself is mathematically central down to the word count, in both textual traditions. I can't claim an exhaustive search rules out some obscure paper having done this, but it's not turning up in the standard chiasm-of-the-Lord's-Prayer literature I found.
So this looks like a genuinely sharper observation than what's commonly circulated — worth keeping the TODO and maybe making that distinction explicit when you write it up (i.e., "beyond the well-known petition-level centrality, the word-count itself confirms this in both Matthew and Luke").
Sources:
The Lord's Prayer Chiastic Structure - To Love and Truth https://toloveandtruth.net/2013/05/18/the-lords-prayer-chiastic-structure/
Chiasms of Prayer - Theopolis Institute https://theopolisinstitute.com/leithart_post/chiasms-of-prayer/
Possible chiastic structure of the Lord's prayer - chiasmusxchange.com https://www.chiasmusxchange.com/wp-content/uploads/2016/03/Possible-chiastic-structure-of-the-Lord%E2%80%99s-prayer.pdf
That word-count coincidence landing on epiousios in both versions independently is a nice one — especially given how much scholarly hand-wringing that word has already generated. Good find. Worth keeping the TODO alive rather than letting it get buried in the glossary backlog.Ha, it's a microscopic but real contribution to Biblical Studies!Genuinely might be — a footnote-sized one, but a real one: not "here's another take on what epiousios means" (a crowded field), but "here's a structural fact about where it sits, verified by count, that nobody seems to have written down." That's a different, rarer kind of contribution. Worth a line in the article version citing that it holds across both textual traditions independently.I'll also want to check the textual history -- how varied is the Text here? As I recollect there aren't a lot of variants here. (As I would expect, everyone being rather conservative and careful about the most important prayer in Christendom.)Searched the webSearched the webYour intuition holds for Matthew but not for Luke — the variation is lopsided.
Matthew is comparatively stable. The one significant variant is the doxology ("For thine is the kingdom, and the power, and the glory, forever. Amen.") — present in the Byzantine majority text (hence KJV) but absent from the earliest and best witnesses: Sinaiticus, Vaticanus, Codex Bezae, the Old Latin tradition, and Jerome's Vulgate. Critical editions (NA28) don't print it in the main text; it's generally judged a later liturgical addition that crept into the manuscript tradition from congregational use. Aside from that, Matthew's wording is fairly settled.
Luke is the surprise — it's actually the more volatile of the two, and in the opposite direction than you might expect: not competing wordings, but competing lengths. The earliest manuscripts (P75, Vaticanus, Sinaiticus) preserve a noticeably shorter Lukan prayer — no "our, who art in heaven," no "thy will be done, as in heaven so on earth," and ending right after "lead us not into temptation" with no "but deliver us from evil" at all. Later manuscripts progressively absorbed Matthew's fuller, more familiar wording into Luke through scribal harmonization, which is exactly how you get the longer form in the Textus Receptus/KJV — the version you gave me. There's also a genuine oddity worth knowing about: Gregory of Nyssa (4th century) attests a variant reading "may your Holy Spirit come upon us and cleanse us" in place of "your kingdom come" — preserved in at least one later manuscript, though clearly an outlier, not a serious contender for the original text.
This bears directly on your word-count finding: the Luke text you gave me is already the longer, Byzantine-harmonized form. If your project's underlying text is Byzantine/TR-based, your 60-word count and the epiousion/didou midpoint stand as-is. But if you ever check this against the shorter critical (NA28) Luke, the total word count drops substantially and the midpoint would very likely land somewhere else entirely — so worth being explicit, when you write this up, about exactly which textual basis the count depends on. Same logic applies to Matthew if you ever compare against a doxology-inclusive text: adding those ~13 words at the end pushes the center away from epiousios too.
Sources:
Manuscripts of the Lord's Prayer - Bible Odyssey
Is the Doxology of the Lord's Prayer in Matthew 6:13 a late addition?
stylos: Thoughts on the text of the Lukan Lord's Prayer
Right. I'm not counting the doxology. Fairly clear to me that it was a later addition. (Works better for liturgy that way.)Ha you're right, I was using the TR. Mostly because for FNT review I was getting tired of verses missing in the NA28.Here's the NA28:Πάτερ,
ἁγιασθήτω τὸ ὄνομά σου·
ἐλθέτω ἡ βασιλεία σου·
Luke 11:3 τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δίδου ἡμῖν τὸ καθ’ ἡμέραν·
Luke 11:4 καὶ ἄφες ἡμῖν τὰς ἁμαρτίας ἡμῶν,
καὶ γὰρ αὐτοὶ ἀφίομεν παντὶ ὀφείλοντι ἡμῖν·
καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν.
Recounting on this shorter NA28 text: 38 words total. Middle pair falls at positions 19–20: ἡμέραν (19) and καὶ (20) — "day" and "and." Ἐπιούσιον itself is word 14 of 38, sitting well before center, not at it.
So the coincidence doesn't survive the switch to the critical text. It held for Matthew (58 words, no doxology) and for the TR/Byzantine-expanded Luke (60 words) — but the NA28 Luke, which is shorter precisely because it lacks the phrases that got harmonized in from Matthew, breaks the pattern. Epiousios/epiousion is close to the center in the short form (14th of 38, roughly a third of the way through) but not sitting on it the way it does in the two longer texts.
That's a meaningful qualifier for whatever you eventually write: the finding is real for Matthew and for the Byzantine/TR Luke, but it's a property of those two textual traditions specifically — not something that holds independent of which underlying Greek text you use for Luke. Worth stating plainly rather than letting the coincidence sound more universal than it is.Right. Simply doesn't work in Luke. (Harmonization is obvious and understandable.)Thought processThought processRight — it's a Matthew-specific structural feature, not something inherent to Luke's own composition. The TR-Luke only "worked" because harmonization borrowed Matthew's surrounding material wholesale, and that material happened to expand roughly symmetrically around the same shared core clause (τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δίδου/δὸς ἡμῖν) — so the centering effect got inherited along with the borrowed text, not independently generated by Luke's own wording. Once you strip back to what Luke actually wrote, the symmetry disappears with it. Cleaner and more honest to frame it as a Matthean observation that TR-Luke happens to reproduce as a byproduct, rather than a cross-Gospel pattern.
\end{comment}

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\ifdefiningfootnotes
\DeclareFixedFootnote{\fnMammon}{ MAMMON: from Aramaic \textit{mamona},
meaning "wealth" or "riches."
In the New Testament (Matthew 6:24, Luke 16:9–13),
Jesus personifies it as a rival master to God ("You cannot serve God and Mammon"),
and it later became a byword in Christian tradition for the idolatry of wealth or greed personified.
}
\fi

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\ifdefiningfootnotes
\DeclareFixedFootnote{\fnMina}{MN\'{A}: One mn\'{a} is approximately 100 day's wages. }
\fi

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%%%%%%%%%%%%
% Proper nouns
\def \Abraam { Abra\'{a}m }
\def \Bethsaida { Bethsaid\'a }
\def \Chorazin { Chorazin }
\def \Elias { H\={e}l\'{i}as }
\def \Herod { Herṓd\={e}s }
\def \Iesous { I\={e}so\'{u}s }
\def \Iericho { Ierichṓ }
\def \Abraam { Abra\'{a}m }
\def \Bethphage { B\={e}thphagḗ }
\def \Bethania { B\={e}than\'{i}a }
\def \Bethsaida { Bethsaid\'a }
\def \Chorazin { Chorazin }
\def \Dauid { Dau\'{i}d }
\def \Elias { H\={e}l\'{i}as }
\def \Elizabet { Elis\'{a}bet }
\def \Galileias { Galile\'{i}as }
\def \Herod { Herṓd\={e}s }
\def \Iesous { I\={e}so\'{u}s }
\def \Iericho { Ierichṓ }
\def \Ierous { Ierousal\={e}m\fnIerousalem{} }
\def \Ieros { Hierosoluma\fnIerousalem{} }
\def \Iakob { I\'{a}k\={o}b }
%\def \Ieros { Hierosoluma\fnIerousalem{} }
\def \Ieros { Ierousal\fnIerousalem{} }
\def \Iakob { I\'{a}k\={o}b }
\def \Ioannes { I\={o}\'{a}onn\={e}s }
\def \Iona { I\={o}na }
\def \Isaak { Isa\'{a}k }
\def \Kapernaoum { Kapernao\'{u}m }
\def \Leuites { Leuítēs }
\def \Maria { Mar\'{i}a }
\def \Mariam { Mari\'{a}m }
\def \Martha { M\'{a}rtha }
\def \Moses { Mōsḗs }
\def \Petros { P\'{e}tros }
\def \Samaritan { Samare\'{i}t\={e}s }
\def \Siloam { Silo\'{a}m }
\def \Sidon { Sidṓn }
\def \Tyre { T\'{u}ros }
\def \Iona { I\={o}na }
\def \Isaak { Isa\'{a}k }
\def \Kapernaoum { Kapernao\'{u}m }
\def \Lazaros { L\'{a}zaros }
\def \Leuites { Leuítēs }
\def \Lot { Lṓt }
\def \Maria { Mar\'{i}a }
\def \Mariam { Mari\'{a}m }
\def \Martha { M\'{a}rtha }
\def \Moses { Mōsḗs }
\def \Nazarious { Naz\={o}ra\'{i}os }
\def \Noe { Nṓe }
\def \Petros { P\'{e}tros }
\def \Samareias { Samare\'{i}as }
\def \Samaritan { Samare\'{i}t\={e}s }
\def \Siloam { Silo\'{a}m }
\def \Sidon { Sidṓn }
\def \Sodoma { S\'{o}doma }
\def \Tyre { T\'{u}ros }
\def \Zacchaeus { Zakcha\'{i}os }
\def \Zacharia { Zachar\'{i}as }

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sed -i 's|\\\\I|\\I|g' *.tex
sed -i 's|Bethany|\\Bethania|' *.tex