This page is an unfinished work. Greater detail of the text and written explanations sure would be nice additions. Feedback is welcome at cormacmjones@gmail.com.

Not to be read on a narrow screen!



And a superscription also was written over him
in letters of Greek, and Latin, and Hebrew,
(Luke 23:38)

Prologue (1:1‑4)




The Gospel according to Luke has so many fractal layers, my normal Greek symbols will not suffice to label them. So on the most general layer I begin with Hebrew; those red letters above are vav, zayin, and chet, used for the numbers six, seven, and eight. In Latin the numbers are vi, vii, and viii, or in Greek they’re ς, ζ, and η (stigma, zeta, and eta). Those will become useful at less general, more specific levels. 

Six, seven, and eight refer to the symbolism of triadic ascent seen either in Friday, Saturday, and Sunday (Day of Preparation, Sabbath, and Lord’s Day; or Crucifixion, Burial, and Resurrection) or in the three parts of the tabernacle (Court, Holy Place, and Holy of Holies), which went on to structure space for the Jerusalem temple and the Christian church. St. Maximus in his Chapters on Knowledge links the numeric pattern of 6–7–8 with that of practical philosophy, natural contemplation, and theological mystagogy, or in the terms of St. Dionysius the Areopagite, purification, illumination, and perfection. Described either way, the three phases comprise the theotic change that occurs to one’s life when lived in Christ. Whereas the fivefold chiastic form, symbolized by me with the letters αβχοω, presents us with a picture of reality as a stable structure, the triadic form of ςζη presents us with a narrative of life as perpetual transformation.

So I see Luke’s Gospel patterned this way, but a reader might well question the thickness of the middle section. Indeed the middle zayin-part itself breaks into three sections closer in size to the vav- and chet-parts.

Prologue (1:1‑4)



זו. What Prophets Yearned to See and Hear (ch. 4–10:24)

זז. Teaching the Virtues of Love and Mercy (10:25–ch. 15)

זח. The Coming of the Kingdom (ch. 16–21)


Thus one accustomed to seeing five-part structures in Scripture might well question if this might be better contemplated as a pentad than as a triad. The Book of Acts, after all, is by the same author and is a clear pentadic structure. Here, Nativity and Theophany fit the normal alpha-symbolism; in chiastic correspondence, Pascha and Ascension could fit the omega-symbolism. Prophets yearning to see and hear fits the beta-symbolism; maybe the coming of the Kingdom could fit the omicron-symbolism. Then teaching the virtues of love and mercy fits the chi-symbolism as well as anything else, no?

Perhaps. But I think a triadic rendering explains much more of the text, both in terms of content and form. St. Luke was a well educated physician who had a general Hellenistic audience in mind for his Gospel. This crowd existed beyond the stable structures of Jewish law and temple worship. They were the “nations,” existing like islands in an ocean of constant cyclical change; a certain fluidity of structure would suit this audience symbolically. Accordingly, Luke’s text, especially the thick middle portion, is an uninterrupted stream of incidents, parables, healings, and discourses outlined by nary a textual landmark but rather strung together by one connective phrase after another: “and then,” “and after these things,” “and it came to pass the day after,” “and as they heard these things,” etc. The text is waves upon waves upon waves, written specifically for those who are at home in the sea of cyclical change, redeeming their penchant for liquidity as the proper disposition for the unending baptism of theosis.

And that’s a triadic theosis, the kind where each of the three phases itself contains all three phases. Even a beginner in the spiritual life will already touch perfection in the Church’s mysteries. And even the most advanced ascetics will carry the beginning of purification with them to the end — like St. Sisoes the Great who said on his deathbed, “I have not yet begun to repent” (and then shone with so much brightness his disciples couldn’t look at him). Accordingly, in regard to form, the interior structures of all these textual parts are just screaming “fractal triad.”

Prologue (1:1‑4)


VI. Conception, birth, and coming of age (1:5–ch. 2)

VII. John’s ministry of repentance by the Jordan; his imprisonment (3:1‑20)

VIII. Jesus’s baptism and 77-fold genealogy down to Adam and God (3:21‑38)


זו. What Prophets Yearned to See and Hear (ch. 4–10:24)

VI. Temptation in the wilderness; early ministry; challenging the Pharisees (ch. 4–6:11)

VII. Sermon on the Plain, with miracles; on John and his baptism; the sinful woman at the Pharisee’s house 


VIII. Planting faith in the transfigured Christ the Son of God, Who must be slain (8:4–10:24)

זז. Teaching the Virtues of Love and Mercy (10:25–ch. 15)

VI. On mercy and prayer and dealing with the authorities of this world (10:25–12:12)

VII. Teachings against covetousness and on repentance; a lament over Jerusalem (12:1313:35)

VIII. On bearing one’s cross and loving sinners (ch. 14–15)

זח. The Coming of the Kingdom (ch. 16–21)

VI. Within you (ch. 16–17)

VII. The path to the kingdom (ch. 18–20:44)

VIII. The end of this world and the coming of the Son of man and the kingdom of God 

(20:45–ch. 21)       


VI. Passion, Death, and Burial (ch. 22–23)

VII. Resurrection (24:1‑49)

VIII. Ascension (24:50‑53)

These triadic rhythms only continue at lower levels (though not exclusively), which can be seen below.

If you consider that Luke occupies the central position of the New Pentateuch of MatthewMark–Luke–JohnActs, and that often, centers of such structures present us with triadic ascent rather than chiastic stasis, such as Leviticus in the old Pentateuch or the chiastic center of Matthew — then a triadic pattern for Luke indeed appears both more natural and more meaningful.




Forasmuch as many have taken in hand to set forth in order 

a declaration of those things which are most surely believed among us, (1:1) 

Even as they delivered them unto us, 

which from the beginning were eyewitnesses, 

and ministers of the word; (1:2) 

It seemed good to me also, 

having had perfect understanding of all things from the very first, 

to write unto thee in order, 

most excellent Theophilus, (1:3) 

That thou mightest know the certainty of those things, 

wherein thou hast been instructed. (1:4) 


VI. Conception, birth, and coming of age (1:5–ch. 2)

vi. Conceptions (1:5­‑56)

Ϛ. The annunciation and conception of John the Forerunner (1:5‑25)

Ζ. The annunciation of Christ (1:26‑38)

Η. Mary and Elisabeth, the Magnificat (1:39‑56)

vii. Nativities (1:57–2:40)

Ϛ. The nativity and naming of John the Forerunner, with the prophecy of Zachariah (1:57‑80)

Ζ. The nativity of Christ and adoration of the shepherds; naming (2:1‑21)

Η. The Meeting in the Temple with Prophets Simeon and Anna (2:22‑40)

viii. Coming of age: Jesus in the temple at age twelve (2:41‑52)

VII. John’s ministry of repentance by the Jordan; his imprisonment (3:1‑20)

Intro: historical coordinates (3:1‑2)

Ϛ. Baptism toward fruits worthy of repentance; Isaiah fulfilled; sons of Abraham (3:3‑9)

Ζ. Instructions to the people, to publicans, and to soldiers, with increasing leniency shown (3:1o‑14)

Η. Christ prophesied, who will baptize with the Holy Spirit and with fire (3:15‑18)

Extro: Herod imprisons John (3:19‑20)

VIII. Jesus’s baptism and 77-fold genealogy down to Adam and God (3:21‑38)

α. Jesus is God’s beloved Son, revelation of the Trinity (3:21‑22)

β. 30 years old (3:23a)

χ. The son of Joseph, supposedly (3:23b)

ο. 77 generations (3:23c‑38c)

ω. The son of God (3:38d)


זו. What Prophets Yearned to See and Hear (ch. 4–10:24)

VI. Temptation in the wilderness; early ministry; challenging the Pharisees (ch. 4–6:11)

vi. Temptation in the wilderness; rejection in Nazareth; success in Capernaum (ch. 4)

Ϛ. Three temptations in the wilderness (4:1‑15)

α. Jesus returns from Jordan full of the Holy Spirit, is led into the wilderness (4:1)

β. Is tempted forty days by the devil (4:2a)

    ς. Gluttony — turn stone to bread (4:2b‑4)

χ.   ζ. Avarice — world power in exchange for devil-worship (4:5‑8)

η. Pride — cast oneself down from temple, tempting God (4:9‑12)

ο. The devil ends temptation and departs for a season (4:13)

ω. Jesus returns to Galilee in power of the Spirit, is a famous teacher in the synagogues (4:14‑15)

Ζ. Rejection in Nazareth (4:16‑30)

ς. In the synagogue, preaching the acceptable year of the Lord (4:16‑21)

ζ. No prophet is accepted in his own country (4:22‑27)

η. The attempt to throw Jesus headlong from a hill; he passes through their midst (4:28‑30)

Η. Success in Capernaum (4:31‑44)

α. In the synagogue on the sabbaths; all astonished at his powerful word (4:31‑32)

β. There exorcising the demon that confesses him as the Holy One of God (4:33‑37)

χ. That day healing Simon’s mother-in-law of a fever; she rises and ministers (4:38‑39)

ο. That evening many come to him sick and with demons who confess him to be Christ the Son of God (4:40‑41)

ω. Next day he departs to wilderness; many follow and entreat him, but he is sent to preach in other cities (4:42‑44)

vii. Early ministry: catching fishes (disciples), cleansing a leper, and withdrawing to pray (5:1‑16)

Ϛ. Teaching on the shore of Gennesaret and the miraculous draught of fish (Peter, James, and John) (5:1‑11)

ς. Jesus enters Simon’s vacant boat and asks to be thrust a little off the land to teach people from the ship (5:1‑3)

ζ. After speaking, Jesus commands Simon to catch a miraculous draught of fish that breaks the net (5:46)

η. James and John join Simon as disciples; ‘Fear not; from henceforth thou shalt catch men’ (5:7‑11)

Ζ. Cleansing of a leper, who is told to fulfill the law of Moses as a testimony (5:12‑14)

Η. Fame and multitudes — withdrawal into the wilderness to pray (5:15‑16)

viii. Challenging the Pharisees (5:17–6:11)

Ϛ. Forgiving the paralytic; calling Levi the publican; rent garment and wine bottles (5:17‑39)

ς. Forgiveness and healing of the paralytic borne of four in presence of Pharisees (5:17‑26)

α. Pharisees and lawyers gather around the power of the Lord to heal (5:17)

β. A paralytic brought through the roof by four friends (5:18‑19)

χ. Jesus forgives his sins and perceives the Pharisees’ thoughts against this (5:2o‑23)

ο. He heals the paralytic to prove that the Son of man has power to forgive sins (5:24‑25)

ω. Ecstasis grips them, they glorify God and are filled with fear: ‘We have seen paradoxical things today’ (5:26)

ζ. The call of Levi; Pharisees question Jesus’s company and his feasting (5:27‑35)

ς. The call of Levi the publican, who immediately follows (5:2728)

ζ. Jesus feasts at the publican’s house and tells the Pharisees why (5:2932)

η. The presence of the Bridegroom determines whether one feasts or fasts (5:3335)

η. Jesus tells the parable of patched garments and wine bottles (5:36‑39)

Ζ. Plucking corn on a sabbath, irking the Pharisees (6:1‑5)

Η. Healing the withered hand on a sabbath, driving the Pharisees mad (6:6‑11)

VII. Sermon on the Plain, with miracles; on John and his baptism; the sinful woman at the Pharisee’s house (6:12–8:3)

intro to VII. (6:12‑19)

ς. All-night prayer on a mountain (6:12)

ζ. Next day: Choosing the Twelve (6:13‑16)

η. Coming down to the plain; healing, and exorcising the multitudes (6:17‑19)

vi. The Sermon on the Plain, with attendant miracles (6:20–7:16)

Ϛ. Sermon on the Plain (6:20‑49)

α. Beatitudes and Woes (6:20‑26)

β. Love your enemies and do good (6:27‑35)

χ. Be merciful as your Father is merciful; judge not that ye be not judged (6:36‑42)

ο. Trees and fruit, good and evil (6:43‑45)

ω. Doing or not doing what Jesus says likened unto building on a rock or on earth (6:46‑49)

Ζ. Healing the centurion’s servant (7:1‑10)

α. A Roman centurion’s dear servant is mortally sick (7:1‑2)

β. He sends to Jesus elders of the Jews, who vouch for his worthiness (7:3‑5)

    ς. Jesus approaches, but the centurion sends friends to forestall him (7:6a)

χ.   ζ. Claiming unworthiness, the centurion asks for but a word, that his servant be healed (7:6b7)

η. He cites the pattern of his authority, implying Jesus’s divine authority (7:8)

ο. Jesus marvels, acclaiming his faith (greater than Israel) to those following him (7:9)

ω. The centurion’s servant that had been sick is found whole (7:10)

Η. Raising to life the widow’s son at Nain (7:11‑16)

vii. Jesus on John and his baptism (7:17‑35)

Ϛ. John the Baptist sends two disciples to Jesus to witness his healings (7:17‑23)

Ζ. Jesus preaches that John is the preparing messenger, none greater, none lesser (7:24‑28)

ς. You went to the wilderness, not to kings’ courts (7:24‑25)

ζ. He is more than a prophet: a subject of prophecy — the messenger to prepare the way (7:26‑27)

η. None born of women are greater; none in the kingdom of God are lesser (7:28)

Η. Unbaptized Pharisees and lawyers are like defiant children, yet wisdom is justified by hers 


viii. The sinful woman forgiven at Simon the Pharisee’s house (7:36‑50)

Ϛ. The sinful, tearful woman causes the Pharisee to doubt Jesus is a prophet (7:36‑39)

Ζ. On the reciprocity of forgiveness and love — a parable and its application (7:40‑47)

Η. ‘Thy sins are forgiven’ (a scandal); ‘thy faith hath saved thee’ (7:48‑50)

extro to VII. (8:1‑3)

(On tour preaching, with the Twelve and with exorcised women)

VIII. Planting faith in the transfigured Christ the Son of God, Who must be slain (8:4–10:24)

vi. The Parable of the Sower grows into Peter’s confession of faith and a passion prediction (8:4–9:27)

Ϛ. Parable of the Sower: hear the word of God and do it (8:4‑21)

ς. Parable of Sower given to a broad audience; ‘he that hath ears to hear, let him hear’ (8:4‑8)

ζ. Parable explained: receive the word of God and bring forth fruit with patience; take heed how you hear (8:9‑18)

η. My mother and my brethren are these which hear the word of God, and do it (8:19‑21)

Ζ. Miracles of faith (8:22‑56)

ς. Waking to still the storm at sea; ‘Where is your faith?’ (8:22‑25)

ζ. Exorcising Legion in a country of swine herders, who beg Jesus to leave (8:26‑39)

α. In the country of the Gadarenes, Jesus is met by a naked, tomb-dwelling demoniac (8:26‑27)

β. The tormenting demon begs the ‘Son of God most high’ to torment him not (8:28‑29)

χ. ‘Legion’ begs to be cast not into the deep but into swine, which they cast off a cliff into a lake (8:3o‑33)

ο. The people of the city and country beg Jesus leave them (8:34‑37)

ω. The exorcised man seeks to be with Jesus but is told to go home and tell everyone what God has done for him (8:3839)

η. Belief in Jesus stops a 12-year-old issue of blood, resurrects a dead 12-year-old girl (8:40‑56)

ς. Jairus a ruler of the synagogue begs Jesus visit his dying 12-year-old girl (8:4042a)

ζ. A woman with a 12-year-old issue of blood touches Jesus with faith and is healed (8:42b48)

  The ruler’s daughter is dead, but Jesus says believe only and she will be made whole (8:4950)

η.    He only lets in three disciples and the parents and says she merely sleeps; he is laughed to scorn (8:5153)

He puts them all out, raises her to life, and orders she be given food, astonishing the parents (8:5456)

Η. The Twelve disperse and reconvene for the feeding of the 5,000 and a confession of faith in the Christ of God, who will be slain and rise again (9:1‑27)

α. Sending out of the Twelve to preach and heal (9:1‑6)

β. Herod the tetrarch and beheader of John hears various rumors and desires to see ‘him’ (9:7‑9)

χ. The apostles return and crowds follow — feeding the 5,000 outside Bethsaida (9:10‑17)

ο. Concerning the rumors, Peter confesses ‘The Christ of God’; passion and resurrection foretold (9:18‑22)

ω. Passion prescription for His followers (9:23‑27)

vii. The Transfiguration, demoniac son, and another passion prediction (9:28‑45)

Ϛ. Transfiguration (9:28‑36)

α. Eight days later he takes Peter, John, and James up a mountain to pray (9:28)

β. He is transfigured; Moses and Elijah talk with him about his exodus to be performed at Jerusalem (9:2931)

χ. Peter awakes and sees his glory, ignorantly suggesting they make three tabernacles (9:3233)

ο. A fearsome cloud overshadows them, and from it a voice: ‘This is my beloved Son: hear him’ (9:3436a)

ω. They keep it close, in those days not telling anyone about it (9:36b)

Ζ. The man whose demoniac son the disciples could not heal — O faithless and perverse generation 


Η. The Son of man shall be delivered into the hands of men — but they perceived not 

(9:43b‑45) (cf. 9:22, 18:31‑34)

viii. Toward Jerusalem: the Savior’s mission and prayer (9:46–10:24)

Ϛ. Lessons in discipleship (9:46‑56)

ς. A child given as example to those who would be greatest (9:46‑48)

ζ. A non-follower casting out devils in Jesus’s name is not forbidden (9:49‑50)

η. Going toward Jerusalem, he rebukes those who would destroy rather than save (9:51‑56)

Ζ. Appointing and sending out the Seventy (9:57–10:20)

ς. As they went in the way: Three failed disciples and their reasons (9:57‑62)

ζ. The sending out of the Seventy (10:1‑16)

η. The Seventy’s jubilant return (10:17‑20)

Η. Jesus prays to the Father (10:21‑24)

ς. Jesus praises the Father for revealing things to babes and not to the wise (10:21)

ζ. Concerning knowledge of the Father and the Son (10:22)

η. Blessed are the disciples’ eyes and ears, which see and hear what many have desired (10:23‑24)

זז. Teaching the Virtues of Love and Mercy (10:25–ch. 15)

VI. On mercy and prayer and dealing with the authorities of this world (10:25–12:12)

vi. On mercy and prayer (10:25–11:13)

Ϛ. Parable of the Good Samaritan — on mercy and compassion (10:25‑37)

α. ‘What shall I do to inherit eternal life?’ (10:2528)

  ‘And who is my neighbor?’ (10:29)

  β. A man going down to Jericho fell among thieves (10:30)

  χ. A priest passed, a Levite passed, but a Samaritan had compassion on him (10:31‑33)

  ο. He dressed his wounds, took him to an inn, and paid his expenses (10:3435)

  ‘Which of the three was a neighbor?’ (10:3637a)

ω. ‘Go, and do likewise’ (10:37b)

Ζ. Mary, Martha, and the one thing needful — contemplation superior to deeds of mercy (10:38‑42)

Η. The disciples are taught the Lord’s Prayer — ask and it shall be given you (11:1‑13)

α. After Jesus prays, a disciple asks how to do it (11:1)

β. When you pray, say ‘Our Father, who art in the heavens...’ (11:24)

ξ. Not refusing the importunate friend who knocks at night asking for three loaves (11:58)

ο. Ask and receive; seek and find; knock and it shall be opened (11:910)

ω.How much more shall your heavenly Father give the Holy Spirit to them that ask him?’ (11:1113)

vii. On exorcism and Jesus’s provenance (11:14‑28)

Ϛ. Accused of casting out devils through Beelzebub (11:14‑20)

ς. Exorcising a dumb man so that he speaks, but garnering the Beelzebub accusation (11:14‑16)

ζ.If Satan is divided against himself, how shall his kingdom stand?’ (11:17‑18)

η. Your sons shall be your judges; ‘the kingdom of God is come upon you’ (11:19‑20)

Ζ. Lessons on exorcism (11:21‑26)

ς. A strong man trusting in his armor is pillaged by one stronger (11:2122)

ζ.He that is not with me is against me, and he that gathereth not with me scattereth(11:23)

η. An unclean spirit gone out of a man returns with seven others to occupy a house swept and garnished (11:24‑26)

Η. ‘Blessed is the womb that bare thee’ — ‘Yea, blessed are they that hear God’s word and keep it’ (11:27‑28)

viii. Jesus castigates this evil generation and counsels his disciples in their midst (11:29–12:12)

Ϛ. The Son of man is a bright shining signal to repent (11:29‑36)

ς. As Jonah was a sign to the Ninevites, so shall the Son of man be to this evil generation (11:2930)

ζ. One greater than Solomon and Jonah is here (11:3132)

η. The light of the body is the eye (11:3336)

Ζ. A Pharisee invites Jesus to dine and is upbraided, the lawyers reproached (11:37‑54)

ς. The outside of the cup and platter vs. the inside; give alms and all will be clean to you (11:3741)

ζ. Woe to you Pharisees! Woe to you Pharisees! Woe to you scribes and Pharisees! (11:4244)

η. Woe to you lawyers! — the blood of the prophets will be required of this generation (11:4554)

 α. A lawyer: ‘Master, thus saying you reproach us also’ (11:45)

 β. Woe to you too! You lade others with grievous burdens, not touching burdens yourselves (11:46)

 χ. Woe to you! You build the sepulchers of the prophets as sons of their killers (11:4751)

 ο. Woe to you, lawyers! You don’t enter knowledge and hinder those who would (11:52)

 ω. The scribes and Pharisees begin provoking him, laying in wait for something to accuse him with (11:5354)

Η. Jesus counsels his disciples on courage before the authorities and fearing God instead (12:1‑12)

    ς. Thronged by a great multitude, he speaks to the disciples first of all (12:1a)

ς.    ζ. Beware the leaven of the Pharisees, which is hypocrisy; nothing hid shall not be known (12:1b2)

η. Therefore what you say in darkness, in closets, shall be heard in light, proclaimed on rooftops (12:3)

    ς.I say to you my friends’: fear not them that kill the body (12:4)

ζ.    ζ. Fear him who after he has killed can cast into hell (12:5)

η. But God remembers even the much less valuable sparrows, so fear not (12:6‑7)

    ς. Confession or denial of the Son of man will be returned in kind before the angels of God (12:89)

η.   ζ. Forgiveness for a word against the Son of man, but none for blasphemy against the Holy Spirit (12:10)

η. Think not what to say before authorities; the Holy Spirit will teach you what to say (12:1112)

VII. Teachings against covetousness and on repentance; a lament over Jerusalem (12:13–13:35)

vi. On treasures earthly and heavenly (12:13‑34)

Ϛ. Beware of covetousness: the man asking Jesus to divide his brother’s inheritance (12:13‑15)

Ζ. The parable of the rich man and his barns (12:16‑21)

α. The ground of a certain rich man brought forth plentifully (12:16)

β. He thinks within himself of what to do with all his fruits (12:17‑18a)

χ. He’ll tear down his barns and build greater; he’ll tell his soul to eat, drink, and be merry (12:18b19)

ο. God requires his life that night and asks who’ll get all his things (12:20)

ω. He that lays up treasure for himself is not rich toward God (12:21)

Η. To the disciples on food, clothing, and freedom from care; give alms and have treasure in heaven (12:22‑34)

α. Take no thought for food or clothing (12:2223)

β. Consider the ravens, how they feed (12:24)

χ. Which of you with taking thought can add to his stature one cubit? (12:2526)

ο. Consider the lilies, how they grow and are arrayed with glory greater than Solomon (12:27‑28)

ω. Seek not, like the nations, after food and drink; seek the kingdom of God, and all will added to you (12:2931)

ς. Fear not, it is your Father’s pleasure to give you the kingdom (12:32)

ζ. Sell what you have and give alms; provide for yourself treasure in heavens which fail not (12:33)

η. Where your treasure is, there will your heart be also (12:34)

vii. Teachings on repentance (12:35–13:9)

Ϛ. Vigilant and faithful: how the lord when he comes should find his servants and stewards (12:35‑53)

ς. Blessed are the servants whom the lord shall find watching; the Son of man comes at an hour when you think not (12:3540)

ζ. To Peter: Blessed is the steward who does the lord’s will and doesn’t mistreat the servants; much will be required (12:4148)

η. I am come to send fire on the earth, not peace but division (12:4953)

Ζ. Don’t hypocritically judge but repent (12:54–13:5)

ς. Hypocrites, you can discern the clouds and winds, but you cannot discern this time? (12:5457)

ζ. Be delivered from your adversary while you are in the way (12:5859)

η. Suppose they perished because of sin? No; repent or perish likewise (13:15)

Η. Parable of the fruitless fig tree to be dug about, treated with dung, and given one more chance (13:6‑9)

viii. Striving to enter the narrow gate of the kingdom of God (13:10‑35)

Ϛ. Sabbath healing of the woman bent over eighteen years (13:10‑17)

α. In a synagogue on the sabbath, a woman bent over eighteen years is made straight and glorifies God (13:10‑13)

β. The ruler of the synagogue rebukes Jesus for healing on the sabbath (13:14)

χ. The Lord calls him a hypocrite (13:15a)

ο. Doesn’t each of you loose your ox or ass from the stall and lead it to water on the sabbath? (13:15b)

ω. Ought not this daughter of Abraham be loosed on the sabbath? The people rejoice for the glorious things (13:16‑17)

Ζ. The kingdom of God like mustard seed, leaven in three measures of meal (13:18‑21)

Η. Toward Jerusalem and the threat of death, a lament (13:22‑35)

intro: Journeying toward Jerusalem (13:22)

    α. Strive to enter in at the narrow gate; many will try to enter and won’t be able (13:23‑24)

    β. When the master shuts the door, and you stand outside calling, ‘Lord, Lord’ (13:25a)

α.         χ. He shall answer, ‘I know you not whence ye are’ (13:25b)

    ο. You’ll say, ‘We’ve eaten and drunk with you, and you taught in our streets’ (13:26)

    ω. He’ll say, ‘I know you not whence ye are; depart from me, you workers of iniquity(13:27)

    ς. You will weep seeing yourselves thrust out of the kingdom of God (13:28)

β.   ζ. They shall come from all directions to sit in the kingdom of God (13:29)

η. The last shall be first, and the first shall be last (13:30)

χ. A Pharisee: Depart, for Herod will kill you (13:31)

    ς. You depart, and tell that fox I cast out devils (13:32a)

ο.   ζ. I do cures today and tomorrow, and the third day I shall be perfected (13:32b)

η. I must walk today, tomorrow, and the next so as not to perish outside Jerusalem (13:33)

    α. O Jerusalem, Jerusalem, which kills the prophets and stones them that are sent unto you

    β. How often would I 

ω.         χ. To have gathered your children together as a hen gathers her brood under her wings —

    ο. And you would not! (13:34)

    ω. Behold, your house is left unto you desolate (13:35a)

extro: You shall not see me, until the time come when you shall say, 


VIII. On bearing one’s cross and loving sinners (ch. 14–15)

vi. At a chief Pharisee’s house: dining on humility and selfless, jealous love (14:1‑24)

Ϛ. Healing a man with dropsy, silencing the Pharisees (14:1‑6)

ς. He went to a chief Pharisee’s house to eat bread on the sabbath; they watch him (14:1)

ζ. A man with dropsy is there; Jesus asks if it is right to heal on the sabbath; they hold their peace (14:24a)

η. He heals the dropsy and asks about pulling an ass or ox out of a pit on the sabbath; they can’t answer (14:4b6)

Ζ. Parables about feasting and humility (14:7‑15)

α. Jesus speaks a parable when marking how they chose out the chief rooms (14:7)

β. Choose the lowest rooms at a wedding, that you be bidden to go up higher (14:8‑10)

χ. Whoever exalts himself shall be abased; he that humbles himself shall be exalted (14:11)

ο. Invite to a feast the unfortunate who can’t recompense you, that you be rewarded in the resurrection (14:12‑14)

ω. Someone at the table says, ‘Blessed is he that shall eat bread in the kingdom of God’ (14:15)

Η. The man to whose feast those invited would not come, so he invited the poor and infirm (14:16‑24)

α. A certain man made a great supper, and bade many (14:16)

β. A servant is sent to tell those bidden that all is ready (14:17)

    ς. ‘I have bought a piece of ground, and I must needs go and see it’ (14:18)

χ.   ζ. ‘I have bought five yoke of oxen, and I go to prove them’ (14:19)

η. ‘I have married a wife, and therefore I cannot come’ (14:20)

ο. The servant is instructed to bid the poor and infirm, to compel those in the highway and hedges (14:2123)

ω. None of the men formerly bidden shall taste of the supper (14:24)

vii. Counting the cost of total renunciation and bearing one’s cross (14:25‑35)

Ϛ. Renunciation — bearing one’s cross — required for discipleship (14:25‑27)

ς. A great multitude traveled with him (14:25)

ζ. Anyone who comes to me and doesn’t hate his family and himself cannot be my disciple (14:26)

η. Anyone who doesn’t bear his cross and come after me cannot be my disciple (14:27)

Ζ. Count the cost; he who doesn’t forsake all he hath cannot be my disciple (14:28‑33)

ς. To build a tower, count the cost, lest you be mocked (14:28‑30)

ζ. To go to war, compare the strength of forces, lest peace be desired instead (14:3132)

η. Likewise if you don’t forsake all you have, you cannot be my disciple (14:33)

Η. If salt has lost its savor, wherewith shall it be seasoned? It is cast out (14:34‑35)

viii. Parables for Pharisees who despise sinners (ch. 15)

Α. The Pharisees and scribes murmur against Jesus’s reception of publicans and sinners (15:1‑2)

B. Parable of the lost sheep (15:3‑7)

ς. A man with a hundred sheep leaves the 99 in the wilderness to go after that which is lost (15:34)

ζ. He bears it home on his shoulders and rejoices with friends and neighbors (15:56)

η. More joy in heaven over one repentant sinner than 99 unrepentant righteous (15:7)

X. Parable of the lost piece of silver (a coin with a human image) (15:8‑10)

ς. A woman with ten pieces of silver, losing one, lights a candle and sweeps the house (15:8)

ζ. When she finds it, she rejoices with friends and neighbors (15:9)

η. Likewise there is joy among the angels over one sinner who repents (15:10)

Ο. Parable of the prodigal son (15:11‑24)

α. A man had two sons, the younger of which asks for his inheritance (15:11‑12)

β. In a far country, the son wastes all his wealth and endures famine feeding swine (15:13‑16)

χ/ξ. He resolves to return to his father repentant, to be as a hired servant (15:17‑19)

ο. Yet a far way off, the father meets and embraces the son, who claims unworthiness (15:2021)

ω. The father adorns him as a son, slays a fatted calf; ‘my son was dead and is alive again’ (15:2224)

Ω. Parable of the elder son (15:25‑32)

α. From the field the elder son draws near and hears music and dancing (15:25)

β. He calls a servant and learns of his brother’s return, and of the fatted calf (15:2627)

χ. Angry, he stays outside, so his father comes out to entreat him (15:28)

ο. Son: I never transgressed, you never celebrated; he wasted away with harlots, you celebrate (15:2930)

ω. Father: You are ever with me, and all that I have is thine; and your brother was dead and is alive again 


זח. The Coming of the Kingdom (ch. 16–21)

VI. Within you (ch. 16–17)

vi. On riches (ch. 16)

Ϛ. Parable of the unjust steward and lessons on mammon (16:1‑13)

    α. A rich man accuses his steward of wasting his goods and is about to fire him (16:12)

    β. The steward wonders what he’ll do; he can’t do manual labor and is ashamed to be a beggar (16:3)

ς.         χ. If he’s to lose his position with his lord, he’ll work it so as to be received in others’ houses (16:4)

    ο. He cancels people’s debts to his lord at discount prices (16:5‑7)

    ω. The lord commends the steward; befriend the mammon of unrighteousness so as to be received in everlasting habitations (16:8‑9)

ζ. If you have not been faithful with mammon, who will commit to you true riches? (16:1012)

η. You cannot serve God and mammon (16:13)

Ζ. On the law and the kingdom of God, in response to the Pharisees’ derision (16:14‑18)

ς. To the covetous, derisive Pharisees: what is esteemed by men is an abomination to God (16:1415)

    α.The law and the prophets were until John:

    β. since that time the kingdom of God is preached,

ζ.         χ. and every man presses into it. (16:16)

    ο. And it is easier for heaven and earth to pass,

    ω. than one tittle of the law to fail.’ (16:17)

η. Whoever puts away his wife and marries another, or marries her who is put away, commits adultery (16:18)

Η. The rich man and Lazarus (16:19‑31)                                                      See CLOSE-UP

α. A rich man prospers while a beggar named Lazarus suffers at his gate (16:19‑21)

β. The beggar dies and is carried to Abraham’s bosom; the rich man dies and is buried (16:22)

χ. Tormented in hades, the rich man begs Abraham send Lazarus with a finger dipped in water (16:2324)

ο. Abraham explains to him the justice of their fates and the impassable gulf between them (16:25‑26)

ω. Neither will be persuaded his five brethren (who already have Moses and the prophets), though one rose from the dead (16:27‑31)

vii. Three steps of faith: Not causing offense, serving tirelessly, and worshiping thankfully (17:1‑19)

Ϛ. On offenses and forgiveness (17:1‑4)

ς. It is impossible but that offenses come, but woe to him through whom they come (17:1)

ζ. Better a millstone hanged on the neck and cast into the sea than offend one of these little ones (17:2)

η. If a brother trespass against you, even seven times a day, and repents, forgive him (17:34)

Ζ. To increase faith, serve tirelessly without being thanked, as an unprofitable servant (17:5‑10)

ς. ‘Increase our faith’: With faith as a mustard seed, you could command a tree to be uprooted and planted in the sea (17:56)

ζ. Servants come in from the field and serve the table, not eating till after the master, and not being thanked (17:7‑9)

η. When you’ve done what you’re supposed to, say, ‘We are unprofitable servants’ (17:10)

Η. (As he went to Jerusalem) The ten lepers, only the Samaritan of which shows gratitude (17:11‑19)

α. As he went to Jerusalem, going through Samaria and Galilee, he meets ten lepers standing afar off (17:1112)

β. They ask for mercy; he sends them to the priests, and as they go, they are cleansed (17:13‑14)

χ. One of them, a Samaritan, returns to him to glorify God and fall down at his feet in gratitude (17:1516)

ο. Jesus asks where the nine are; none returned to glorify God except this stranger (17:1718)

ω. He says to him, ‘Arise, go your way: your faith has made you whole’ (17:19)

viii. On the coming of the kingdom of God; it is within you; as in the days of Noah (17:20‑37)

Α. The kingdom of God comes not with observation but is within you (17:20‑21)

B. The Son of man won’t be ‘here’ or ‘there’ but everywhere like lightning (17:22‑24)

X. First he must suffer and be rejected (17:25)

Ο. The day when the Son of man is revealed will be like a sudden cataclysm from heaven (17:26‑30)

ς. As in the days of Noah, the flood came and destroyed them all (17:2627)

ζ. As in the days of Lot, the fire and brimstone rained from heaven and destroyed them all (17:28‑29)

η. So shall it be in the day when the Son of man is revealed (17:30)

Ω. In that day, in that night, don’t look back, but gather at the body like an eagle (17:31‑37)

ς. In that day, don’t go back; remember Lot’s wife; lose your life so as to preserve it (17:3133)

ζ. In that night, there shall be two in bed, two at the grindstone, two in the field; one will be taken, one left (17:3436)

η. ‘Wherever the body is, there will the eagles be gathered together’ (17:37)

VII. The path to the kingdom (ch. 18–20:44)

vi. The path of self-emptying: prayer, charity, and passion (18:1‑34)

Ϛ. On prayer (18:1‑17)

ς. Parable of the widow and the unjust judge, that men ought always to pray (18:1‑8)

ζ. Parable of the publican and the Pharisee — how to pray (18:9‑14)

η. Suffer little children to come to me; receive the kingdom as a child (18:15‑17)

Ζ. The rich young ruler; on leaving all and following Jesus (18:18‑30)

α. A certain ruler questions about eternal life, calling Jesus good though only God is good (18:1819)

β. Jesus cites the commandments of the Law, but the ruler has followed them from his youth (18:20‑21)

χ. ‘Sell all that you have, distribute to the poor, and you shall have treasure in heaven; and come, follow me’ (18:22‑23)

ο. Easier for a camel to pass through a needle’s eye than for the rich to enter the kingdom — but with God it is possible (18:24‑27)

ω. Peter asks about those who have left all; they shall receive more in the present time, and in the world to come life eternal (18:28‑30)

Η. We go up to Jerusalem for passion and resurrection; the Twelve understand not (18:31‑34) (cf. 9:22, 43b‑45)

α. ‘We go up to Jerusalem, and all things written by the prophets concerning the Son of man shall be accomplished... (18:31)

β. ‘For he shall be delivered unto the Nations... 

‘...and shall be mocked...

‘...and spitefully entreated...

χ.            ‘...and spitted on... (18:32)

And they shall scourge...

‘...and put him to death...

ο. ‘...and the third day he shall rise again’ (18:33)

ω. The Twelve understood none of these things, the saying being hid from them (18:34)

vii. The Savior and Son of David’s way through Jericho to the kingdom (18:35–19:28) 

Ϛ. Healing of the blind man near Jericho (18:35‑43)

α. A blind beggar learns that Jesus of Nazareth is passing by (18:3537)

β. He cries, ‘Jesus, Son of David, have mercy on me,’ despite being rebuked by others (18:3839)

χ. Jesus stands still and commands him to be brought to him (18:40a)

ο. He asks to receive his sight, and Jesus consents: ‘Your faith has saved you’ (18:40b42)

ω. He immediately receives his sight and follows him, glorifying God (18:43)

Ζ. Saving the publican Zacchaeus at Jericho (19:1‑10)

α. He passes through Jericho where there is Zacchaeus, the rich chief of publicans (19:12)

β. Being a short man in a crowd, Zacchaeus climbs a sycamore tree to see Jesus as he passes (19:34)

χ. Jesus calls him to come down and host him, causing others to murmur (19:57)

ο. Zacchaeus pledges half of his wealth to the poor, and fourfold restoration to anyone he’s wronged (19:8)

ω. Jesus: ‘Salvation is come to this house; the Son of man is come to seek and save that which is lost’ (19:910)

Η. Parable of the nobleman acquiring a kingdom (near Jerusalem, ascending) (19:11‑28)

intro: He speaks a parable because he was nigh to Jerusalem and people expected the kingdom (19:11)

α. A nobleman, going to a far country to receive a kingdom, entrusts ten servants with ten pounds (19:12‑13)

β. His citizens express unwillingness to have him reign over them (19:14)

    ς. Having received the kingdom, he returns to see if the servants gained by trading (19:15)

ξ.    ζ. To the one with ten pounds is given ten cities; the one with five pounds, five cities (19:16‑19)

η. The wicked servant who kept the pound in a napkin for fear is judged by his words (19:20‑23)

ο. His pound is redistributed; to the haves shall be given, from the have-nots shall be taken away (19:2426)

ω. The enemies that would not have him reign over them are to be brought forward and slain (19:27)

outro: When he had thus spoken, he went before, ascending up to Jerusalem (19:28)

viii. The Coming of Christ the Son of God to Jerusalem (19:29–20:44)

Ϛ. Triumphant arrival at Jerusalem on a colt (19:29‑44)

ς. Approaching Bethphage and Bethany, the Lord has need of a colt on which never man sat (19:29‑36)

ζ. At the Mount of Olives, the disciples wax jubilant so that the stones don’t have to (19:37‑40)

η. Weeping over the siege and destruction of Jerusalem (19:41‑44)

Ζ. The Son and heir teaching and debating the tenants of the temple (19:45–20:40)

α. Cleansing the temple and teaching there daily (19:45‑48)

α. He enters the temple and casts out those that sell and buy (19:45)

β. He cites the prophets, contrasting a house of prayer with a den of thieves (19:46)

ξ. He teaches daily in the temple (19:47a)

ο. The chief priests, scribes, and heads of the people seek to destroy him but can’t (19:47b48a)

ω. All the people were very attentive to hear him (19:48b)

β. On whose authority? Whence the baptism of John? (20:1‑8)

intro: As he teaches in the temple, the chief priests, scribes, and elders come upon him (20:1) 

α. They ask him what his authority is and who gave it to him (20:2)

β. He asks in return whether the baptism of John was from heaven or of men (20:34)

χ. They reason with themselves that no answer makes them look good (20:5‑6)

ο. They answer that they cannot tell (20:7)

ω. ‘Neither tell I you by what authority I do these things’ (20:8)

χ. Parable of the vineyard (20:9‑19)

intro: Then began he to speak to the people this parable 

α. A man planted a vineyard, left it to workers, and went into a far country (20:9)

β. He sends servants to check on the workers, but they are abused and cast out (20:1012)

ξ. He sends his son and heir, and he is cast out and killed (20:1315a)

ο. The lord shall come, destroy the workers, and give the vineyard to others (20:15b‑16a)

ω. They contradict him, but the rejected stone becomes the head of the corner (20:16b‑18)

extro: Chief priests and scribes resent the parable, but fear the people (20:19)

ο. Render unto Caesar that which is Caesar’s and unto God that which is God’s (20:20‑26)

α. They watch that they might take hold of his words and deliver him to the governor (20:20)

β. ‘Is it lawful for us to give tribute to Caesar or not?’ (20:2122)

χ. He perceives their craftiness: ‘Why do you tempt me?’ (20:23)

ο. They identify the image and inscription on the penny as Caesar’s (20:2425)

ω. They cannot take hold of his words; they marvel and hold their peace (20:26)

ω. On the wife of seven brothers and the resurrection of the dead (20:27‑40)

α. The Sadducees ask at length about the resurrection and a woman married to seven brothers (20:27‑33)

β. Marriage is for this age; those of that age and the resurrection don’t marry (20:3435)

χ. Nor do they die, being equal to angels and sons of God, sons of the resurrection (20:36)

ο. ‘The God of Abraham, Isaac, and Jacob’ — not the God of the dead but of the living (20:3738)

ω. A scribe compliments him, and they don’t ask him anything anymore (20:3940)

Η. How is Christ David’s son and Lord? (20:41‑44)

α. How is it said that Christ is David’s son? (20:41)

β. David himself says, ‘The Lord said unto my Lord... (20:42a)

χ. ‘Sit on my right hand, till I make your enemies my footstool’ (20:42b43)

ο. David calls him Lord —

ω. How is he then his son? (20:44)

VIII. The end of this world and the coming of the Son of man and the kingdom of God (20:45–ch. 21)

vi. The rich and powerful versus the downtrodden and penurious (20:45–21:6)

Ϛ. Beware of elitist, ostentatious scribes devouring widows’ houses (20:45‑47)

Ζ. The poor widow’s two mites mean more than the rich men’s gifts (21:1‑4)

Η. Prediction of the destruction of the temple with its goodly stones and gifts (21:5‑6)

vii. Signs of the destruction of the temple and Jerusalem (21:7‑24)

Ϛ. Don’t be deceived by false prophets; calamities must happen but the end isn’t yet (21:7‑9)

Ζ. Before calamities, you will be persecuted; I will provide you a mouth and wisdom, be patient (21:10‑19)

Η. Jerusalem shall be trodden down by the Nations till their time is fulfilled; flee (21:20‑24) 

viii. Signs of the coming of the kingdom of God (21:25‑38)

α. Signs in the sun, moon, and stars; on the earth distress; the sea roaring (21:25)

β. Men fainting from fear and apprehension of what is coming upon the world (21:26a)

Ϛ.          χ. The powers of heaven shaken — the Son of man coming in a cloud with power and glory (21:26b‑27)

ο. When these things begin, lift yourselves up and raise your heads 

ω. Your redemption draws near (21:28)

ς. Parable of the fig tree signaling summer: know that the kingdom of God is drawn near (21:29‑31)

Ζ.      ζ. This generation won’t pass away till all has taken place — my words shall not pass away (21:32‑33) 

η. Watch at all times, praying to be counted worthy to stand before the Son of man (21:34‑36)

ς. By day he was in the temple teaching 

Η.     ζ. By night he went out and abode on Olivet (21:37)

η. All the people gather early in morning in the temple to hear him (21:38)


VI. Passion, Death, and Burial (ch. 22–23)


α. As Passover approaches, Judas betrays Jesus to the chief priests (22:1‑6)

β. Peter and John sent to prepare the Passover in a large upper room (22:7‑13)

χ. Sitting down with the Twelve for the Passover meal (22:14‑38)

α. The mystical supper (22:14‑20)

β. One of them shall betray (22:21‑23)

χ. He who serves is greatest; the Twelve promised the kingdom and thrones (22:24‑30)

ο. Jesus predicts Peter’s denial, but once converted he is to strengthen the brethren (22:31‑34)

ω. For the end: take purse and scrip and acquire a sword (two are enough) (22:35‑38)

ο. Jesus prays in agony on the Mount of Olives, sweats blood, an angel strengthening him (22:39‑46)

ω. The arrest: Judas’s kiss of betrayal and the severing and healing of the ear (22:47‑53)


ς. Peter’s threefold denial while Jesus is mocked, beaten, and blasphemed by the guards (22:54‑65)

ζ. Trials and sentencing (22:63–23:25)

α. Trial before the chief priests (22:63‑71)

β. Trial before Pilate, who finds no fault (23:1‑4)

χ. Pilate sends him to Herod, who mocks him and sends him back (23:5‑12)

ο. Pilate exonerates Jesus before the chief priests (23:13‑15)

ω. Pilate to release Jesus, but the chief priests prevail to have Barabbas freed and Jesus crucified (23:16‑25)

η. Simon the Cyrenian made to bear the cross after Jesus (23:26)


α. Jesus to the daughters of Jerusalem: weep for yourselves and your children (23:27‑31)

β. Crucifixion between two malefactors (23:32‑43)

χ. Jesus’s death; the sun, veil, centurion, and spectators respond (23:44‑49)

ο. Joseph of Arimathea attains the body for burial in a new sepulcher (23:50‑53)

ω. The women behold the sepulcher and hurry to prepare spices before the Sabbath (23:54‑56)

VII. Resurrection (24:1‑49)

Ϛ. The women return to the open, empty sepulcher, greeted by two angels; the eleven believe not (24:1‑11)

α. Bearing spices, the women go to the sepulcher and find the stone removed, the tomb empty (24:1‑3)

β. Two men in shining garments appear, frightening them (24:45a)

χ. ‘Why seek ye the living among the dead? He is not here, but is risen’ (24:5b6a)

ο. Remember what he said in Galilee how he must be crucified and rise again (24:6b7)

  And they remembered his words, (24:8)

And returned from the sepulcher, 

  and told all these things unto the eleven, 

     and to all the rest. (24:9)

        It was Mary Magdalene, 

ω.           and Joanna, 

        and Mary the mother of James, 

     and other women that were with them, 

  which told these things unto the apostles. (24:10)

And their words seemed to them as idle tales, 

  and they believed them not. (24:11)

Ζ. Cleopas and another on the road to Emmaus (24:12‑35)

α.  Peter visits the empty sepulcher and wonders; two of them leave for Emmaus talking about it (24:12‑14)

Jesus draws nears and goes with them (24:15)

β.    Their eyes were holden that they should not know him (24:16)

He asks why they’re sad (24:17)

α. Cleopas asks if Jesus is a stranger in Jerusalem; Jesus asks on (24:18‑19a)

    β. They say how Jesus of Nazareth was crucified three days ago, that they had hoped that he would have redeemed Israel 


How women went to the sepulcher (24:22)

And found not his body 

χ.                  χ.            But saw angels which said he was alive (24:23)

And a certain one of them went also to sepulcher 

And did not see him there (24:24)

    ο. Jesus rebukes their slowness of heart; ‘Ought not the Christ to have suffered these things, and to enter into his glory?’


ω. He begins at Moses and expounds in all the scriptures the things concerning himself (24:27)

At the village they constrain him to tarry with them (24:2829)

ο.    As they eat, Jesus breaks the bread, and their eyes are opened; they know him, and he vanishes (24:3031)

‘Did not our heart burn within us?’ (24:32)

ω.  They return to the eleven in Jerusalem who report that Peter has seen the Lord risen (24:3335)

Η. Jesus appears to the disciples gathered in Jerusalem and opens their understanding (24:36‑49)

α. Jesus stands in their midst, ‘Peace be unto you’ — but they were terrified (24:36‑37)

β. ‘Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye see me have’ 


ξ. He eats broiled fish and honeycomb (24:41‑43)

ο. He opens their understanding to the law of Moses, the prophets, and the psalms (24:44‑45)

ω. ‘Thus it behoved Christ to suffer, and to rise from the dead the third day: and that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem’ (24:46‑49)

VIII. Ascension (24:50‑53)

Full text

α. And he led them out as far as to Bethany, 

β. and he lifted up his hands, and blessed them. (24:50)

And it came to pass, while he blessed them, 

χ.       he was parted from them, 

and carried up into heaven. (24:51)

ο. And they worshipped him,

ω. and returned to Jerusalem with great joy: (24:52)

And were continually in the temple, praising and blessing God. 




The Rich Man and Lazarus

See this passage in context at Luke 16:19‑31 in chapter VI. Within you (ch. 16–17). 

I’ve written about it in my “Cosmic Chiasmus” article on The Symbolic World.

There was a certain rich man, which was clothed in purple and fine linen,

and fared sumptuously every day: (16:19)

α.            And there was a certain beggar named Lazarus, which was laid at his gate, full of sores, (16:20)

And desiring to be fed with the crumbs which fell from the rich man’s table:

moreover the dogs came and licked his sores. (16:21)

And it came to pass, 

that the beggar died, 

β.            and was carried by the angels into Abraham’s bosom:  

the rich man also died,

and was buried; (16:22)

And in hades he lift up his eyes, being in torments, 

and seeth Abraham afar off, and Lazarus in his bosom. (16:23)

χ.            And he cried and said, ‘Father Abraham, have mercy on me, and send Lazarus,

that he may dip the tip of his finger in water, and cool my tongue;

for I am grieved in this flame.’ (16:24)

But Abraham said, ‘Son, 

remember that thou in thy lifetime receivedst thy good things, 

and likewise Lazarus evil things:

o.         but now he is comforted, and thou art grieved. (16:25)

And beside all this, between us and you there is a great gulf fixed:

so that they which would pass from hence to you cannot;

neither can they pass to us, that would come from thence.’ (16:26)

Then he said, ‘I pray thee therefore, father, 

   that thou wouldest send him to my father’s house: (16:27)

 For I have five brethren; 

   that he may testify unto them, 

lest they also come into this place of torment.’ (16:28)

Abraham saith unto him, 

‘They have Moses and the prophets; let them hear them.’ (16:29)

ω.                      And he said, ‘Nay, father Abraham: 

but if one went unto them from the dead, they will repent.’ (16:30)

And he said unto him, 

‘If they hear not Moses and the prophets,

neither will they be persuaded, though one rose from the dead.’ (16:31)

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