Jesus on Yūranʃa

The life and teachings of Jesus.
The fifth epochal revelation.

Akōrd۔in tū Yūranʃa Bōok – prezent۔t hēr kronolojē۔lē in Pēpel۔ēz langwij – in Kānan, nēr θe ēstern kōst ov gulf Mediterānēan, mid۔yēr 8 BKE, ap θrē monθ۔s after θe marij ov Jōsef and Marē ov Nazareθ, an ānjel apēr۔d tū Elizabeθ (a distant kin ov Marē’s), and sā۔d, “Wīl yōr husband Zakarīas stand bēfōr θe altar in Jerūsalem, and wīl asembel۔t pēpel۔s prā fōr θe kom۔ing ov a deliver۔ōr, Ī, Gābrēl, hav kom tū anowns θat yū ʃal sūn birθ a son, hū ʃal bē θe predesesōr ov θis divīn tēq۔ōr, and yū ʃal nām yōr son Jon. Hē wil gladen yōr hart bī turn۔ing manē sōul۔s tōward God, and hē wil prōklām θe kom۔in ov θe sōul hēl۔ōr ov Jūan۔s and θe spērit liberāt۔ōr ov al pēpel۔s. Yōr kin۔woman Marē, tū hū Ī wil alsō apēr, ʃal bē θe moθer ov θis qīld ov promis.”

Θe vijon frīten۔d Elizabeθ, and puzel۔d ʃē bēkuz ʃē wuz qīld۔les and long past fertil yēr۔s. Not until ʃē wuz visabel۔lē pregnant dū۔d ʃē tel ēven her husband Zakarīas, a Jūan prēst, hū wuz at first skeptikal, θen perpleks۔t – until a drēm konvins۔d hē θat his wīf wud indēd bēkum θe moθer ov a son hū wuz destind tū prepār θe wā fōr θe kom۔in ov θe ekspekt۔t mesīa.

Lāt dur θat sām yēr, in Kānan’s nōrθern rējon Galilē, in a won-rūm hows slīt۔bē owtsīd town Nazareθ, won afternūn ap sunfal az Marē wuz prepār۔ing diner fōr her husband Jōsef hū had not yet rēturn۔d hōm from his karpentrē work, ānjel Gābrēl apēr۔d tū Marē bī θe sīd ov a lō stōn tābel, and sā۔d, “Marē, Ī bring glad nūz wen Ī anowns θat θe konsepʃun wiθin yū iz ōrdān۔t bī heven, and θat yū wil bēkum θe moθer ov a son. Yū ʃal nām hē Jēsus, and hē ʃal inogyūrāt θe king۔dom ov heven on Erθ. Spēk not ov θis topik eksept tū Jōsef and tū yōr kin۔woman Elizabeθ, tū hū Ī hav alsō apēr۔d, and hū ʃal alsō birθ a son, tū bē nām۔t Jon, hū wiθ grāt powr and konvikʃun wil prepār θe wā fōr θe mesaj ov deliverans θat yōr son ʃal prōklām.”

Marē ponder۔d θe visitāʃun sēkret۔lē in her hart, and not until ʃē wuz sertin ʃē wuz pregnant dū۔d ʃē tel her husband Jōsef, hū hensfōrθ lā۔d awāk dur manē nīt۔s, until a drēm konvins۔d hē θat θe kupel had bin qūz۔t tū parent θe mesīa. Marē jurnē۔d sowθ۔ward tū rējon Jūdea, tū vilaj Jūda, a haf-dā’s wak west۔ward ov sitē Jerūsalem, and on a ʃēp۔s ranq slīt۔bē owtsīd θe vilaj visit۔d Elizabeθ, and rēmān۔d dur θrē wēk۔s. Θe subsekwent monθ, dur 25 Marq, yēr 7 BKE, Jon wuz birθ۔t.

Dur θat tīm Kānan wuz wiθin θe vast Rōma۔ē empīr, and emperōrt Sēzar Ogustus komand۔d al inhabitant۔s tū rēturn tū θā’s familē birθ·plās۔s tū rejister fōr a sensus, fōr θe purpos ov mōr efiʃent taksāksun. Jōsef, a desendant ov Abraham, wuz not a desendant ov king Dāvid, but Jōsef’s paternal ansestōr siks birθsīkel۔s prēvēus۔lē, bēing an ōrfan, had bin adopt۔t bī a man hū wuz a direkt desendant ov Dāvid, θus Jōsef wuz rēkwīr۔t tū rejister his familē fōr θe sensus at Dāvid’s birθ town, Beθlehem, in Jūdea. Marē, adventūrus, and not want۔ing tū birθ her bābē wen Jōsef wuz awā, and fōrsē۔ing a visit tū Elizabeθ and her nū bābē, insist۔d on gō۔ing. Θus erlē in θe mōrnin ov 18 Ogust θā start۔d sowθ۔ward, Marē sit۔ing on θā’s donkē, wiq alsō karē۔d θā’s prōviʃun۔s, and wuz lēd۔t bī Jōsef. Dur θe twū-and-a-haf-dā۔s jurnē θā spekyūlāt۔d abowt θe fyūtūr ov θā’s son: Jōsef tiltlēn۔d mōr tōward θe spiritūal konsept ov θe ekspekt۔t mesīa, wīl Marē, in agrē۔ment wiθ her faθer and wiθ mōst kontemporārē Jūan۔s, ekspekt۔d a kombīnāʃun spiritūal and politikal lēd۔ōr hū wud liberāt Jūan۔s in Kānan from Rōma۔ē lēdrūl – alīk Mōses, hū mōr θan a milenēum erlē۔er had lēd۔d Jūan۔s from enslāv۔ment in Misr, nōrθ·ēst۔ward tū Kānan, and enrūt had rēlā۔d tū Jūan۔s θe God-inspīr۔t Ten Komand۔ments. Jōsef fāvor۔d ēstern, ōr Babilōnēan, vyū۔s ov Jūdāizm (Jūans’ rēlijon), wīl Marē tiltlēn۔d tōward θe mōr liberal and brod۔er western, ōr Helenistik, interpretāʃun ov Jūan profet۔s.

Wen θe kupel arīv۔d in Beθlehem θe gestloj wuz ful, but θe karavan stābel۔s, hyū۔d intū θe rok bēlō θe gestloj, had bin klēr۔d ov animal۔s and klēn۔d fōr θe rēsepʃun ov loj۔ōrs. Lēv۔ing θe donkē in θe kōrtyard, Jōsef ʃōlder۔d θā’s bag۔s ov klōθ۔in and prōviʃun۔s and, wiθ Marē, desend۔d θe stōn step۔s tū wut had bin a grān stōraj rūm fās۔ing animal stal۔s and mānjer۔s. Tent kurtin۔s had bin hāng۔d, and θe kupel konsider۔d θāself۔s fōrtūnat tū bē in suq komfē kwarter۔s.

Θat nīt Marē wuz restles. Bī sunrīz, ʃē fēl۔d bābē·birθ pāng۔s. Ap nūn, 21 Ogust, 7 BKE, Marē, asist۔d bī felō travel۔ōrms, birθ۔d a māl bābē. Jēsus ov Nazareθ wuz rap۔d in klōz and lā۔d in a nērbī mānjer.

Θe nekst dā az Jōsef wuz rejister۔ing fōr θe sensus, hē mēt۔d a man wiθ a rūm at θe gestloj hū ofer۔d tū eksqānj kwarter۔s wiθ θe Nazareθ kupel, θus θat afternūn θā rē۔lōkāt۔d. Θe subsekwent wēk, bābē Jēsus wuz sirkumsīz۔t in akōrd wiθ Jūw۔ē kustom.

Θrē wēk۔s lāter, sūn after rē۔lōkāt۔ing intū θe hōm ov a distant kin ov Jōsef, θā wuz visit۔t bī θrē prēst۔s from sitē Ur, in rējon Mesopōtāmēa, manē dā۔s jurnē ēst۔ward, wār a felō rēlijus tēq۔ōrt had deskrīb۔d his drēm infōrm۔ing hē θat “θe līt ov līf” wud sūn apēr on Erθ az a bābē among Jūan۔s. Θe θrē prēst۔s had θenupon jurnē۔d tū Jerūsalem, but had serq۔d fyūtil۔lē until θā mēt۔d Zakarīas, hū disklōz۔d his bēlēf θat Jēsus wuz θe objekt ov θā’s kwest, and direkt۔d θā onward tū Beθlehem, wār θā fīnd۔d bābē Jēsus, and giv۔d gift۔s.

Bōθ Zakarīas, hū fulfil۔d his prēst۔hōod dūtē۔s in sitē Jerūsalem, and his wīf Elizabeθ, on θā’s ranq owtsīd vilaj Jūda, fervent۔lē belēv۔d θat Jēsus wuz destind tū bēkum θe Jūan deliver۔ōr, θe mesīa, and θat θā’s son Jon wud bē his qēf asist۔ōr. And bēkuz Marē hōld۔d θēz sām īdēa۔s, it wuz not difikult tū prēvāl upon Jōsef tū rēmān in nērbī Beθlehem, θe sitē ov Dāvid, sō θat Jēsus wud matūr tū bēkum θe suksesōr ov king Dāvid. Akōrd۔lē, θe kupel rēmān۔d in Beθlehem long۔er θan a yēr, Jōsef work۔ing az a karpentōr.

Fīnal۔lē bak in Nazareθ, Jōsef perswād۔d Marē θat it wud bē un۔wīz tū tel θā’s Galilēen kin۔s and frend۔s θat Jēsus wuz a qīld ov promis; θā want۔d hē tū enjōē a nōrmal bōē۔hōod. Θā’s hows, nēr θe hī hil at θe nōrθern part ov town, wuz a won-rūm stōn struktūr wiθ a flat rūf and an ajōin۔ē bild۔in fōr ʃelter۔ing θe animal۔s. Furnitūr konsist۔d ov a lō stōn tābel, a lūm wār Marē wēv۔d, a lamp stand, several smal stūol۔s, and mat۔s fōr slēp۔ing on θe stōn flōr. In θe rēr yard, nēr θe animal aneks, wuz θe ʃelter θat kover۔d θe oven and θe mil fōr grīnd۔ing grān. Twū pēpel۔s wuz rēkwīr۔d tū operāt θe grindmil, won tū grīnd and anoθer tū fēd θe grān. Jēsus ofen fēd۔d grān tū θe grindmil wīl his moθer turn۔d θe grīnd۔ōr.

Bōθ Jōsef and Marē, alīk θā’s familē۔s, wuz edyūkāt۔d far abov θe averaj ov θā’s stāʃun in līf. Jōsef, a blak-īs۔ē brunet, wuz mīld-maner۔ē, ekstrēm۔bē konʃēenʃus, and adhēr۔d fāθful۔lē tū rēlijus konvenʃun۔s. Hē tok۔d seldom, but θink۔d muq, and dur okāʃun۔s laps۔d intū pērēod۔s ov mīld spiritūal diskuraj۔ment. Marē, wiθ brown ī۔s and hār۔s almōst blond, pozes۔d an ever-sun۔ē dispōsiʃun, and wuz prōn tū frēkwent۔lē ekspres۔ing her emōʃunal fēl۔ins. ꝭē wuz an ekspert wēv۔ōr. Wen Jōsef had bin a yung man, hē had bin emplōē۔d bī Marē’s faθer tū bild an adiʃun tū his hows; it wuz wen Marē bring۔d Jōsef a kup ov water, dur a nūn mēl, θat θe kōrtʃip ov θe pār bēgin۔d. Twū-yēr۔s lāter, wen Jōsef wuz 22 yēr۔s ōld, θā marē۔d, in akōrdans wiθ Jūw۔ē kustom, at Marē’s hōm in θe ārēa ov Nazareθ, and sūn afterward rē۔lōkāt۔d intū a hows, ōverlōok۔ing surownd۔ē kuntrē, bild۔d bī Jōsef and twū ov his broθer۔s.

Wen Jēsus wuz fōur yēr۔s ōld, his broθer Jāms wuz birθ۔t, and his faθer konstrukt۔d a smal rēpār workʃop nēr θe vilaj watersprin and nēr θe karavan tārē۔ing landlot. Litel Jēsus, wen hē wuz not help۔ing his moθer wiθ qōr۔s, līk۔d tū stā in θe workʃop waq۔ing his faθer māk yōk۔s and plow۔s and dū oθer wōodwork, wīl lisen۔ing konversāʃun۔s ov distant plās۔s from θe karavan travel۔ōrs. Θe subsekwent yēr Jēsus’s sister Miriam wuz birθ۔d. Not long afterward Zakarīas and Elizabeθ and θā’s siks-yēr۔s-ōld son Jon arīv۔d fōr a visit, and wīl θe parent۔s diskus۔d fyūtūr plan۔s fōr θā’s son۔s, θe bōē۔s plā۔d wiθ blok۔s in θe sand boks atop θe hows.

At θe āj ov first mōral dēsiʃon, θer arīv tū indwel in ēq pēpel a divīn presens: a fragment ov God θat indwel in ēq hyūman mīnd. It iz an absolūt esens ov an infinit bēing θat iz imbed۔d wiθin θe mīnd ov a fīnīt krētūr, a rēl۔itē θat personalīz God fōr ēq individyūal, a direkt link, an internal spiritūal kompas pōint۔ing θe sōul alwās God۔ward. Bēkuz pēpel۔s hav frē qōis, divīn indwel۔ing presens۔s (alsō dub۔t θot-ajust۔ōrs and divīn-monitōr۔s) kan ōnlē sujest, enkuraj, at best prod – and if ask۔t, advīz – mind۔s tū qūs direkʃun۔s kondūsiv tū spiritūal evolvement, wiq if sufiʃent۔bē suksesful rēsult in θe sōul’s ēternal survīval. A gift ov God, θis sīlent iner·vōis iz alwās redē tū asist in mōral dēsiʃon۔s, alθō if ignōr۔t wil rēmān sīlent۔lē dormant dur dekād۔s, ēven dur entīr līf۔span۔s; it depart upon θā’s hōst’s fizikal deθ. Jēsus’s divīn monitōr arīv۔d sūn bēfōr his fīv-eθ birθ·dā (tipikal), dur 11 Febrūarē, 2 BKE, and hē wuz nō mōr awār ov θe ēvent θan wuz anē qīld.

Θrē langwij۔s prēvāl۔d in Kānan: komon pēpel۔s, inklūd۔ing θe Nazareθ familē, spēk۔d won ov several dīalekt۔s ov Aramāik۔ēz; Jūan prēst۔s and rabī۔s spēk۔d Hēbrū۔ēz; edyūkāt۔d and hī۔er-stratem pēpel۔s jeneral۔lē spēk۔d Helas۔ēz. Wen Jēsus had master۔d θe Galilēen dīalekt ov Aramāik۔ēz langwij, Jōsef bēgin۔d tēq۔ing θe bōē Helas۔ēz, from a Helas۔ēz kopē ov θe Hēbrū۔ēz skriptūr۔s θat had bin prezent۔t tū θe familē az a gift. It bēing ōnlē won ov twū kopē۔s in Nazareθ, Jōsef’s hōm atrakt۔d a stedē strēm ov ernest stūdent۔s and trūθ sēk۔ōrs, hūz konversāʃun۔s kontribyūt۔d tū Jēsus’s edyūkāʃun.

Jēsus prā۔d non۔fōrmal۔lē, tok۔ing wiθ God az θō tok۔ing wiθ Jōsef – diskonsert۔ē tū his parent۔s, espeʃal۔bē Marē, bēkuz prār wuz supōs۔t tū bē solem and revērenʃal. Θus θe bōē prā۔d az hē had bin tēq۔t, but afterward insist۔d on hav۔ing “a qat wiθ mī Faθer in heven”.

Θat yēr Jōsef turn۔d his workʃop ōver tū his broθer۔s, and bēkum۔d a bild۔ōr – a kontrakt۔ōr – θerbī prosper۔ing. Wen Jāms wuz ōld enuf tū help his moθer wiθ qōr۔s and θe yung۔er qīld۔s, Jēsus bēgin۔d akompanē۔ing his faθer tū nērbī town۔s and vilaj۔s, θerbī ad۔ing tū his sors ov nolej. Erlē θe subsekwent yēr Marē birθ۔d her fōur-eθ qīld, Jōsef.

Jūan qīld۔s at āj seven yēr۔s bēgin۔d θā’s fōrmal edyūkāʃun in θe lōkal sinagog skūol, lern۔ing θe skriptūr۔s – bī rōt memōrē – in Hēbrū۔ēz langwij. Distingwiʃ۔ē Jūan visit۔ōrs, wen transit۔ing Nazareθ dur θe Sabaθ, kustomārē۔lē prēq۔d sermon۔s – adhēr۔ing tū vārē۔ē degrē۔s ov ōrθodoks – furθer۔ing Jēsus’s edyūkāʃun. Inkrēs۔lē θe lad linger۔d at his faθer’s rēpār workʃop, konvers۔ing in Helas۔ēz wiθ karavan travel۔ōrs az θā tārē۔d nēr θe watersprin fōr rest and nuriʃ۔ment. Θe karavan wā stāʃun wuz at θe kros·rōd۔s ov θe nōrθ-sowθ Surēya-Misr rūtwā and θe western end ov θe sōkald silk rōd from Qīna. Nazareθ, hūz popyūlāʃun wuz mān۔lē jentīl (non-Jūan), wuz no۔t az a senter ov liberal interpretāʃun ov Jūdāik tradiʃunal lo. In Galilē, mōr frē۔lē θan in Jūdea, Jūan۔s mingel۔d wiθ jentīl۔s (mōst hū wuz desendant۔s ov θe ōrijinal inhabitant۔s ov Kānan, belēv۔ōrs in sōkald pāgan rēlijon۔s). And ov al θe town۔s in Galilē, Nazareθ wuz laks۔est in adhēr۔ing tū Jūan sōʃal rēstrikʃun۔s bās۔d on fēr۔s ov kontamināʃun az a rēsult ov kontakt wiθ jentīl۔s – θus θe Hēbrū۔ēz adaj, “Kan anē gōod θing kom owt ov Nazareθ?”

Θe bōē lern۔d tū milk θe familē kow and tend tū θe oθer animal۔s, and hē eksqānj۔d darē produkt۔s fōr harp leson۔s. Dur springtīm his θird broθer, Sīmon, wuz birθ۔d. Θe nekst yēr his sekond sister, Marθa, wuz birθ۔d. Jōsef bild۔d an adiʃun tū θā’s hows, a kombīn۔d bed·rūm and workʃop – inklūd۔ing a smal work·benq fōr Jēsus, hū fōr θe first tīm pozes۔d tūol۔s ov his ōn. At mēl۔tīm۔s, familē membōr۔s al skwat۔d arownd θe enlarj۔t stōn tābel, help۔ing θāself۔s from a komon diʃ, ōr pot, ov fūd. Dur winter۔s dur θe ēvenin mēl θe tābel wuz ilūmināt۔t bī a klā lamp fyūl۔t bī oliv ōil.

At skūol Jēsus wuz not won ov θe best stūdent۔s, but hē rēmān۔d in θe top θird ov his lernklas, θus wuz ekskyūs۔t from atendans won wēk per monθ – wiq θe bōē yūsūal۔lē spend۔d ēθer wiθ his fiʃ۔ōr unkel on θe ʃōr ov lāk Galilē nēr town Magdala ōr on θe farm ov anoθer unkel (his moθer’s broθer) a haf-mōrnin’s wak sowθ۔ward ov Nazareθ. His tēq۔ōrt – θe qazan – lament۔d tū Jōsef θat hē “had lern۔d mōr from Jēsus’s serq۔ing kwestyon۔s” θan hē had bin ābel tū tēq θe lad. His plā۔felōrs konsider۔d Jēsus nōrmal. However, hē wud not fīt, θus his nābōr frend, Jākob, θe stōn māson’s son, won yēr ōld۔er, dēfend۔d Jēsus aganst bulē۔s. Jēsus serēs۔est trubel rēsult۔d wen a lernklas۔felōr tatel۔d θat hē had dro۔d a piktūr ov θe tēq۔ōr on θe lernklas·rūm flōr – wenupon Jēsus qalenj۔d θe qazan’s tēq۔in θat al imaj۔s, piktūr۔s, dro۔ins, and skulptūr۔s wuz konsider۔d īdolatrus. At hōm his parent۔s alow۔d hē tū dro and mōld wiθ klā, but ōldstōrt۔s arīv۔d at θe hows and demand۔d θat Jōsef kontrōl his lo۔les son. Jēsus, lisen۔ing owtsīd θe rēr dōr, rēzent۔d θā’s blām۔ing his faθer; hē non۔seremōnēus۔lē enter۔d θe hows and konfront۔d his akyūz۔ōrs, dēfend۔ing his vyūpōint, but agrē۔d tū abīd bī his faθer’s dēsiʃon. Θe ōldstōrt۔s depart۔d in sīlens, and Jēsus relinkwiʃ۔d his artistik pastīm.

Dur Mā θat yēr, on his unkel’s farm, Jēsus fōr θe first tīm help۔d wiθ θe harvest ov grān. Jōsef erlē bēgin۔d tū instrukt Jēsus in θe dīvers wā۔s ov ern۔ing a līvlēhōod, eksplān۔ing θe advantages ov agrikultūr ōver industrē and komers. Galilē wuz byūtēful and prosperus, and it kost۔d ōnlē ap won-fōur-eθ az muq tū resīd θer az in Jūdea, θe sowθern rējon inklūd۔ing Jerūsalem. Galilē wuz a provins ov agrikultūral vilaj۔s and mōr θan twū hundred town۔s ēq wiθ mōr θan fīv-θowzand۔s inhabitant۔s, and θirtē town۔s wiθ mōr θan fiftēn θowzand۔s. Θe klīmat wuz mīld, wiθ twū sēson۔s: drī sumer (wiθ temperatur۔s rānj۔ing from 21 tū 32 degrē۔s, kūol۔t bī an ēst۔ward Mediterānēan brēz۔s, wiθ okāʃunal west۔ward wind۔s blō۔ing hot ār from θe desert), and rān۔ē winter (averaj temperatur 10 degrē۔s, θe rān yūsūal۔lē fal۔ing in intermitent mīld ʃower۔s). Wen dur his first trip wiθ his faθer tū observ fiʃ۔in komers on lāk Galilē, Jēsus konsider۔d bēkum۔ing a fiʃ۔ōr, but beter hē līk۔d θe īdēa ov māk۔ing θing۔s from wōod.

Jēsus wuz nīn yēr۔s ōld wen hē first indikāt۔d – iniʃal۔lē tū his faθer, wīl strōl۔ing in θe hil۔ē kuntrē, lāter tū his moθer at hōm – θat hē wuz bēkum۔ing self۔konʃus ov θe non۔yūsūal nātūr ov his līf miʃun. Bōθ parent۔s lisen۔d kārful۔lē tū θā’s son, but nēθer voluntēr۔d anē infō.

From spend۔ing muq tīm at θe karavan suplī stōr konvers۔ing wiθ travel۔ōrs, Jēsus wuz develop۔ing a sens ov Kānan’s plās in θe world. Mediterānēan Gulf (θen nām۔d Grāt Ōʃensē) had bin klēr۔t ov pīret۔s, and θe vast teritōrē arownd it, inklūd۔ing Kānan, wuz yūnifī۔d wiθin θe Rōma۔ē empīr. Rōma’s tolerant polisē ov alow۔ing θā’s kolonē۔s tū lēdrūl θāself۔s – aslongas θā pā۔d taks۔s and rēfrān۔d from aktivitē۔s θreten۔ing Rōma۔ē domināʃun – rēsult۔d in relativ۔bē sekyūr travel rūtwā۔s, enābel۔ing komers and travel tū rapid۔lē ekspand. Erlē۔er konkwest۔s bī θe Helasan۔s had rēsult۔d in θe spred۔ing ov Helas۔ēz, enābel۔ing pēpel۔s from distant land۔s tū interkomyūnikāt. Kānan wuz sitūāt۔d bētwēn Oksident and Ōrēent, and Jūan۔s wuz bī eθnisitē parʃal۔bē Oksidentan and parʃal۔bē Ōrēentan.

Wen Jēsus wuz ten yēr۔s ōld his broθer Jūd arīv۔d, but a komplikāʃun dur θe birθ ov Marē’s seven-eθ bābē rēsult۔d in ʃē bēkum۔ing sērēus۔bē sik. Dur several wēk۔s Jōsef rēmān۔d at hōm, and Jēsus wuz kompel۔t tū asūm ōld۔est-son responsabelitē۔s erlē۔er θan nōrmal. Marē fīnal۔lē rēkover۔d tū ful helθ.

Θe subsekwent yēr θe lad bēgin۔d regyūlar work in θe karpentrē workʃop – hē wuz bēkum۔ing an ekspert in māk۔ing yōk۔s – and, in a non۔yūsūal arānj۔ment, hē wuz alow۔d tū kēp his ōn ern۔ins. Bī θen hē wuz a skilful harp۔ōr, and enjōē۔d entertān۔ing familē and frend۔s wiθ his interpretāʃun۔s and improvīzāʃun۔s. His dūtē۔s inklūd۔d hōm-skūol۔ing his yung۔er sib۔s. Hē wuz bēkum۔ing inkrēs۔bē awār ov θe konflikt bētwēn his ʃarpen۔ing konvikʃun۔s and θe tradiʃunal Jūw۔ē praktis۔s ov his parent۔s, but wiθ efōrt hē manaj۔d tū rēmān lōyal tū bōθ.

At āj 13, az his vōis’s sowndpiq dēpen۔d, Jēsus wuz bēkum۔ing konʃus θat hē wuz destind tū perfōrm a spiritūal miʃun.

Dur springtīm, yēr 7 KE, not long after his bābē broθer Amos wuz birθ۔t, Jēsus gradūāt۔d from θe sinagog skūol, wiq kwalifī۔d hē tū gō tū Jerūsalem wiθ his parent۔s tū selebrāt his first Pasōver. Woman۔s seldom atend۔d tū θe Pasōver fēst at Jerūsalem; θā wuz not rēkwīr۔d tū bē prezent. Jēsus, however, insist۔d θat his moθer akompanē θā. And wen ʃē agrē۔d tū gō, manē oθer Nazareθ woman۔s alīkwīz desīd۔d tū undertāk θe jurnē, sō θat θe Pasōver pilgrim۔s, number۔ing 103, kontān۔d θe larj۔est number ov woman۔s, in propōrʃun tū man۔s, ever tū gō up tū θe Pasōver from Nazareθ. Raθer θan wak θe direkt rūtwā sowθ۔ward θrū Samarēa (θe rējon bētwēn Galilē and Jūdea, inhabit۔d mān۔lē bī nātiv jentīl۔s, wiq Jūan۔s belēv۔d wud kontamināt θā), θā prōsēd۔d ēst۔ward, down intū θe Jōrdan valē, θen, qant۔ing solm۔s, wak۔d sowθ۔ward along θe western ʃōr ov θe river wiq flō۔d tōward Ded Lāk. On bōθ sīd۔s ov θe river, fēld۔s ov grān blō۔d in θe warm springtīm brēz۔s, and θe manē ōlēander evergrēn buʃ۔s had sprowt۔d pink blosom۔s; far tū θe nōrθ θā kud sē snō-kap۔t Mowntin Hermon. Dur θe first nīt θā kamp۔d bī a bubel۔ing watersprin, slēp۔ing benēθ a star-strū۔t klowd۔les skī, and dur θe sekond nīt θā kamp۔d at θe bās ov tal Mowntin Sartaba; θen θā turn۔d inland, stā۔ing θe θird nīt in town Jerikō. From θer θā trek۔d up·hil west۔ward, along a rōd krowd۔ē wiθ pilgrim۔s; from a hil۔top yung Jēsus lōok۔d bak akros θe river tū mowntin۔s bēyond, and, slīt۔bē far۔er sowθ, tū salt۔ē Ded Lāk, long and nārō. Far۔er along θā arīv۔d wiθin vyū ov Mowntin ov Oliv۔s; Jōsef pōint۔d tū θe nekst ridge, tel۔ing θe lad θat bēyond it lā۔d θe hōlē sitē.

Raθer θan kontinyū onward tū Jerūsalem, θā poz۔d fōr rest on θe owtskirt۔s ov Beθanē, wār vilajōr۔s tend۔d tū θe pilgrim۔s, and it hapen۔d θat Jōsef and his familē stop۔d nēr θe hows ov won Sīmon, hū had θrē qīld۔s ap sām āj az Jēsus – Marθa, Marē, and Lazarus – and θe Nazareθ familē wuz invīt۔d insīd fōr rēfreʃ۔ments. Not long afterward, θā enter۔d Jerūsalem, fētūr۔ing pretenʃus palas۔s and θe inspīr۔ē tempel. Θe sitē wuz krowd۔ē wiθ hundred۔s ov θowzand۔s ov pilgrim۔s from θrūowt θe rekognīz۔t world. Jēsus wuz prōfownd۔lē impres۔t. But hē wonder۔d wī worʃip ov God rēkwīr۔d θe sloter ov sō manē inosent and help۔les animal۔s, and hē fēl۔d afekʃunat pitē fōr θe spiritūal۔bē blīnd and mōral۔bē ignorant multitūd۔s asembel۔d tū selebrāt Jūan۔s eksodus from Misr mōr θan 1,200 yēr۔s erlē۔er. Θat nīt, fōr θe first tīm in his Erθ karēr, θer apēr۔d tū twelv-yēr۔s-ōld Jēsus an ānjel, hū tel۔d hē, “It iz tīm tū bēgin yōr Faθer’s biznes.”

Dur Pasōver Sabaθ, θe first dā ov θe seven-dā۔s selebrāʃun, amid θe krowd۔s ov worʃipful pilgrim۔s and θe ōrnāt bild۔ins, Jēsus ask۔d manē kwestyon۔s abowt θe mēn۔ins ov θe seremōnē۔s. But hē kud not aksept eksplānāʃun۔s ov worʃip and rēlijus devōtʃun θat involv۔d bēlēf in θe raθ ov God. After θe konklūʃun ov a tempel visit, wen Jōsef mīld۔lē insist۔d θat his son aknolej akseptans ov θe ōrθodoks Jūdāizm bēlēf۔s, Jēsus respond۔d, “Mī faθer, it kan·not bē trū. Owr heven۔ē Faθer kan·not luv his qīld۔s les θan yū luv mē. And Ī wel no, nōmater wut un۔wīz θing Ī wud dū, yū wud never flōpōr raθ upon mē.”

Az Jēsus wander۔d arownd tempel kōrtyard۔s, hē fēl۔d distres۔d bī θe spērit ov un۔revērens θat hē observ۔d. Wen Jōsef eskort۔d hē intū θe kōrtyard ov θe jentīl۔s, hē fēl۔d ʃok۔d at θe nōiz۔ē jargon, lowd tok۔in and kurs۔in, θe blēt۔in ov frīten۔t ʃēp۔s, θe presens ov monē eksqānj۔ōrs, kal۔s from vend۔ōrs ov sakrifīʃual animal۔s and oθer komerʃal komoditē۔s. Hē admīr۔d θe sentiment and servis ov θe tempel, but fēl۔d apald bī θe spiritūal uglē۔nes θat hē nōtis۔d on θe fās۔s ov manē ov θe worʃip۔ōrs. Jōsef lēd۔d hē down۔ward step۔s tū θe prēst۔s’ kōrtyard benēθ θe rok lej in front ov θe tempel wār θe altar stand۔d, tū observ θe kil۔in ov drōv۔s ov ʃēp۔s and θe waʃ۔in awā, at θe bronz fowntin, ov red blod from θe hand۔s ov θe ofiʃēāt۔ing sloter prēst۔s. Θe blod-stān۔d pāvment, θe gor۔ē hand۔s ov θe prēst۔s, and θe sownd۔s ov θe dī۔ing animal۔s siken۔d θe bōē, hū kluq۔d his faθer’s arm and ask۔d tū bē lēd۔t awā.

Θat ēvenin θā rēturn۔d tū nērbī Beθanē, az gest۔s, along wiθ fōur oθer Nazareθ familē۔s, ov θe familē ov Sīmon, and θā fēst۔d on lam, az Jēsus and θe θrē Sīmon qīld۔s – Lazarus, Marθa, and Marē – bond۔d alīk sib۔s. In θe mōrnin θe grūp wak۔d bak tū Jerūsalem, and bōē۔s Lazarus and Jēsus eksplōr۔d θe sitē, diskover۔ing, tū Jēsus’s dēlīt, several plās۔s arownd θe tempel wār tēq۔in seʃun۔s wuz underwā.

Suq wuz θe patern fōr θe rēmān۔ōr ov Pasōver wēk, dur wiq Jōsef and Marē fīnalīz۔d arānj۔ments fōr Jēsus tū rēturn, at āj 15 yēr۔s, tū studē in a prestējus akademē ov rabī۔s – but Jōsef wuz perpleks۔t, and Marē distresful, tū observ how non۔interest۔t θā’s son wuz in θat ventūr.

After θe selebrāʃun, θe Nazareθ resīdent۔s rē۔asembel۔d and hed۔d bak nōrθ۔ward, az yūsūal θe man۔s and woman۔s in separāt grūp۔s. Jōsef asūm۔d Jēsus wuz wiθ Marē, and Marē asūm۔d hē wuz wiθ Jōsef, but θe bōē rēmān۔d in Jerūsalem, engrōs۔d in rēlijus konversāʃun۔s. Not until θā rēq۔d Jerikō dū۔d θe parent۔s nōtis θā’s son's absens, sō θā baktrak۔d tū Jerūsalem tū serq fōr hē. Mēnwīl Jēsus sit۔d wiθ θe konversāʃun grūp۔s, ask۔ing pōlīt but direkt kwestyon۔s – tū θe inkrēs۔ing amāz۔ment ov θe adult۔s – ēq ēvenin slēp۔ing at Sīmon’s hows in Beθanē. Dur θe afternūn ov θe fōur-eθr dā θe lēd۔ōr ov a konferens grūp invīt۔d Jēsus tū kom fōrward, sit bēsīd hē, and stāt his vyū۔s on prār and worʃip. Sūn afterward Jōsef and Marē, wak۔ing nērbī, rekognīz۔d θe vōis ov θā’s mis۔ing son, and wuz astoniʃ۔t sē hē sit۔ing among θe tempel tēq۔ōrs. Jōsef wuz spēq۔les, wīl Marē hurē۔d fōrward, sā۔ing, “Mī qīld, wī hav yū sō trēt۔d wē? It iz now mōr θan θrē dā۔s θat yōr faθer and Ī hav bin serq۔ing fōr yū, sōrō۔ing.” Jēsus, stand۔ing, anser۔d, “Wī dū۔d yū۔s dur sō long sēk mē? Dū۔d yū۔s not ekspekt mē tū bē in mī Faθer’s hows, atend۔ing tū mī Faθer’s biznes?”

Bak in Nazareθ, θe stōrē ov yung Jēsus sit۔ing wiθ θe rabī۔s, and konvers۔ing wiθ θā az an ēkwal, wuz gratifī۔ing tū al, espeʃal۔lē his fōrmer tēq۔ōrs. “Fīnal۔lē,” manē predikt۔d, a grāt lēd۔ōr wud kom from Galilē. Az Jēsus grō۔d ōld۔er, his pitē and luv fōr Jūan۔s dēpen۔d, but hē fēl۔d inkrēs۔lē rēzentful ov θe politikal۔lē apōint۔t prēst۔s. Hē grāt۔lē respekt۔d sinsēr Farisē۔s (a grūp ov rēlijus oθōritē۔s) and θe onest skrīb۔s, but fēl۔d kontemptūus ov hipokritikal Farisē۔s, un۔onest θēolojōr۔s, non۔sinsēr rēlijus lēd۔ōrs. Hē kontinyū۔d tū atend advans۔ē kōrs۔s at θe sinagog, and tū edyūkāt his sib۔s at hōm. Hē wuz develop۔ing intū an ekspert karpentōr and kabinet·māk۔ōr. Frēkwent۔lē hē wak۔d tū θe top ov θe hil nōrθ·west ov town fōr prār and meditāʃun. Θe imprūv۔t ekonomik kondiʃun ov θe familē wuz rēflekt۔d in manē wā۔s arownd θā’s hōm, inklūd۔ing wīt rīt۔in slāt۔s, θe rīt۔in bēing dū۔d wiθ qarkōl, and rēsumpʃun bī Jēsus ov harp leson۔s.

Not long after Jēsus’s fōurtēn-eθ birθ·dā a run۔ōr arīv۔d from Sepōris, θen kapital·sitē ov rējon Galilē, wiθ θe nūz θat Jōsef had bin sevēr۔lē injur۔t bī θe fal۔ing ov a derik wīl at work on θe govern۔ōr’s resīdens. Marē, lēv۔ing Jēsus inqarj ov his yung۔er sib۔s, hurē۔d tū θe sēn, but bēfōr ʃē arīv۔d Jōsef dī۔d. Θe trajedē plunj۔d θe hapē familē intū sad۔nes.

Yung Jēsus θerfōr bēkum۔d θe ōnlē wāj ern۔ōr and protekt۔ōr ov his moθer and seven sib۔s and anoθer yet tū bē birθ۔t. Bēkuz Jōsef had sāv۔d a larj sumtōtal ov monē, θe familē wuz not in dīr fīnanʃal kondiʃun. Dur springtīm, yēr 9 KE, Rūθ wuz birθ۔d, θe bābē ov θe familē. Jēsus, āj 15 yēr۔s, tāk۔d θe plās ov Jōsef in komfort۔ing and minister۔ing tū his moθer, and hē akt۔d az faθer tū his yung۔er sib۔s. Familē obligāʃun۔s had ēklips۔d θot۔s ov sūn embark۔ing upon a spiritūal miʃun, but atlēst hē wud nōlonger bē rēkwīr۔t tū studē in Jerūsalem, and his nū sitūāʃun alow۔d hē mōr tīm fōr plan۔in. Hē konsider۔d and rējekt۔d θe īdēa θat hē kud bē θe ekspekt۔t mesīa, and hē no۔d hē wud never komand a Jūan armē tū rid Kānan ov Rōma۔ē lēdrūl. Nor wud hē ever sit on θe θrōn ov fōrmer king Dāvid. Nor – az θot۔s fōrmyūlāt۔d in his mīnd dur wak۔s on θe nērbī hil – wud hē bēkum a spiritūal deliver۔ōr and mōral tēq۔ōr ōnlē tū Jūan۔s. Hē wuz lern۔ing, alsō, not tū spēk al θis θot۔s, ēven tū his moθer, hū kling۔d tū θe īdēa ov his bēkum۔ing a politikal sāvyōr. Hē tok۔d les abowt iʃyū۔s θat averaj pēpel kud not grasp, θat wud koz hē tū bē rēgard۔t az pekyūlyar. Alθō hē krāv۔d a trust·worθē and konfīdenʃal frend, hē konsider۔d θe iʃyū۔s tyū kompleks fōr his hyūman asōʃēāt۔s tū komprēhend. Θe yūnēk۔nes ov his sitūāʃun kompel۔d θe bud۔ing adolesant tū endūr his burden۔s alōn.

Jēsus work۔d from don tū sundusk in θe workʃop ajāsent tū θe hows, but θe pā ov a komon dā-lābor۔ing karpentōr wuz not muq. Familē fund۔s wuz diminiʃ۔ing. Marē asīn۔d θe sāel ov dovbird۔s tū Jāms, and fōkus۔d on wēv۔ing. Θā purqas۔d a sekond kow, and Miriam bēgin۔d sel۔ing milk tū nābōr۔s. Gradūal۔lē θe familē rēturn۔d tū θe simpel līf ov θā’s erlē۔er yēr۔s. Θā’s klōz and ēven θā’s fūd bēkum۔d simpel۔er. Θā had plentē ov milk, buter, and qēz, and in sēson θā enjōē۔d vejtabel۔s and frūt۔s from θā’s garden, but ēq pas۔ing monθ nesesitāt۔d θe praktis ov mōr strinjent frūgalitē. Θā’s brekfast wuz plān; θā sāv۔d θā’s best fūd fōr θe ēvenin mēl.

Θe subsekwent yēr θā kud not pā θe ful amownt ov θe sivil taks, and θe taks·kolekt۔ōr θreten۔d tū tāk θe harp. Fēr۔ing θat θe kopē ov θe Helas۔ēz skriptūr۔s wud bē diskover۔t and konfiskāt۔t bī θe taks·kolekt۔ōr, Jēsus dōnāt۔d it tū θe Nazareθ sinagog lībrārē, insted ov θe won-haf ʃekel tempel taks. Bī θen θā had θrē kow۔s, fōur ʃēp۔s, nūmerus qiken۔s, a donkē, and a dog, in adiʃun tū θe dovbird۔s – wiq θe yung۔er qīld۔s, ēven θe tots, waqkār۔d. And bēkuz ov θe hī kwalitē ov Jēsus’s kraft·skil, hē alwās had plentē ov work, sō muq θat Jāms, θe ōld۔est ov his yung۔er broθer۔s, bēgin۔d help۔ing hē. But Marē, wīl aprēʃēāt۔ing his wilin۔nes tū ʃōlder familē responsabelitē۔s, grēv۔d θat hē had tū tōil in θe workʃop insted ov studē۔ing wiθ θe rabī۔s in Jerūsalem.

At āj 15 yēr۔s, Jēsus, hed and sōl provīd۔ōr ov a larj familē, aqēv۔d ful fizikal grōθ. Alīk anē karpentōr, hē wuz fizikal۔bē strong. Hē pozes۔d a helθ۔ē and wel-propōrʃun bodē, a kēn and analitikal mīnd, a benevolant simpaθetik dispōsiʃun, a somwut flukqūāt۔ing but agresiv temperment, kontribyūt۔ing tū a strong, atraktiv personalitē.

Θe nekst yēr Jāms gradūāt۔d from skūol and bēgin۔d fultīm work at hōm in θe karpentrē workʃop māk۔ing yōk۔s and plow۔s, alow۔ing Jēsus tū dū mōr lūkrativ hows finiʃ۔ing and kabinet work. Wiθ fīnanʃal preʃur somwut ēz۔d, Jēsus desīd۔d tū tāk Jāms tū θe Pasōver festival. Θā wak۔d θe ʃōrt rūtwā, θrū Samarēa, and stop۔d in Beθanē at θe hows ov Sīmon (hū had dī۔d), tū θe dēlīt ov Sīmon’s qīld۔s, Marē, Marθa, and Lazarus. In Jerūsalem, at Jāms’ urj۔ing, θā atend۔d som ov θe diskuʃun۔s in and arownd θe tempel, but Jēsus ask۔d nō kwestyon۔s.

Bak in Nazareθ, wiθ Jāms work۔ing in θe workʃop bēsīd θe hows wār hē kud waqkār his yung۔er sib۔s, Jēsus rēsūm۔d work at Jōsef’s ōld workʃop bī θe vilaj watersprin, dū۔ing rēpār work fōr θe karavan۔s, and hē wuz grāt۔lē qēr۔t tū bē ābel ēq dā tū mēt and qat wiθ θe manē travel۔ōrs.

Al ov Jēsus’s sib۔s, but partikyūlar۔lē θe girl۔s, konsult۔d θā’s ōld۔est broθer abowt θā’s qīld۔hōod problem۔s and konfīd۔d in hē az θā wud hav in an afekʃunat faθer. Jāms wuz a wel-balans۔ē and ēven-temper۔ē yūθ, alθō hē wuz not az spiritūal۔lē prōn az Jēsus; hē wuz a muq beter stūdent θan Jōsef, hū, wīl a hardē work۔ōr, wuz ēven les spiritūal; Jōsef wuz a plod۔ōr, bēlō θe intelektūal level ov θe oθer qīld۔s. Sīmon wuz a drēm۔ōr, yet a gōod and wel-intenʃun۔ē lad. Jūd wuz a fīrbrand; hē had θe hī۔est īdēal۔s, but hē wuz non۔stabel in temperment; hē had al and mōr ov his moθer’s dētermināʃun and agres۔nes, but hē lak۔d muq ov her sens ov propōrʃun and diskreʃun. Miriam wuz a wel-balans۔d doter wiθ gōod juj۔ment and a kēn aprēʃēāʃun ov θing۔s nōbel and spiritūal. Marθa wuz slō in θot and akʃun, but a depend۔abel and efiʃent qīld. Bābē Rūθ wuz θe sunʃīn ov θe hōm; alθō takt۔les in spēq, ʃē wuz sinsēr ov hart, and ʃē adōr۔d Jēsus. But θā dū۔d not indulj·spōil ʃē. Rūθ wuz a byūtēful qīld, but not az byūtēful az Miriam, hū wuz θe byūtē ov θe familē, if not ov θe town.

Litel Amos, however, after a wēk ov hī fēver, dī۔d, and bēsīd θe rēturn ov sōrō tū θe familē, θe fyūneral ekspens۔s kripel۔d θā’s fīnanʃal kombak. Θe yēr Jūd start۔d tū skūol, Jēsus wuz kompel۔d tū sel his harp tū dēfrā ekspens۔s; θus un۔apēr۔d θe last ov his rekrēāʃunal plejur۔s, but hē komfort۔d hiself wiθ θe θot θat atlēst θe harp wuz sāf from sējūr bī θe taks·kolekt۔ōr.

Not long after Jēsus’s seventēn-eθ birθ·dā, Elizabeθ and Jon visit۔d θe Nazareθ familē, Zakarīas hav۔ing dī۔d. Jon, alredē twū mēter۔s tal, wiθ long blak hār۔s and bērd, wāer۔d ōnlē a hār۔ē garment wiθ a leθer girdel, hav۔ing adopt۔d θe stīl ov dres ov Elīja, rēgard۔t az a profet. Θe adolesant bōē۔s konfer۔d, agrē۔ing θat bōθ wud spend manē mōr yēr۔s supōrt۔ing θā’s familē۔s bēfōr “θe heven۔ē Faθer kal۔d” θā fōr θā’s work.

At āj 18 yēr۔s, Jēsus’s mōst owtstand۔ē fētūr wuz his brown ī۔s, wiq sēm۔d non۔yūsūal۔bē klēr and penetrāt۔ē. Apārent in his fās wuz a rār kombīnāʃun ov rōbust۔nes and jentel۔nes, strenkθ and sensitivitē. His skin kolor wuz mēdēum brown, and his brown hār۔s fal۔d tū his ʃōlder۔s ontū his tūnik (lūs nē۔s-lenθ garment), wiq (in θe nōrmal stīl) hē wāer۔d along wiθ a turban, girdel, klōk, and sandal۔s.

A byūtēful yung lādē nām۔d Rebeka fal۔d in luv wiθ hē. Her faθer, Ezra, a welθ۔ē merqant in Nazareθ, ekspres۔d wilin۔nes, if Jēsus marē۔d his doter, tū suplī θe familē wiθ sufiʃent inkom tū ful۔lē kompensāt fōr θe los ov Jēsus’s ern۔ins. But Jēsus sens۔d θat marē۔ing and faθer۔ing qīld۔s wud not bē kompatabel wiθ wutever spiritūal miʃun awāt۔d hē: his yung۔er broθer Jōsef wuz skedyūl۔d tū sūn gradūāt from skūol and work in θe karpentrē workʃop, and, lāter, broθer۔s Sīmon and Jūd wud kontribyūt tū familē ern۔ins, pōtenʃal۔lē frē۔ing Jēsus from his familē obligāʃun۔s, and hē fēl۔d it non۔wise tū asūm nū responsabelitē۔s. Sō, at diner at Ezra’s hows, hē eksplān۔d tū Rebeka and her faθer θat monē kud not kompensāt fōr his faθer۔ē dūtē۔s tū his stil-yung sib۔s, θat hē “must fulfil θe mōst sākred ov al hyūman trust – lōyal۔itē tū won’s familē.” Wen lāter Marē frānk۔lē ask۔d her son if hē wud marē if hē wuz frē ov familē dūtē۔s, hē ekspres۔d dowt θat hē ever wud, ad۔ing θat hē must awāt “mī klokowr”, wen “mī Faθer’s work must bēgin.”

Twū yēr۔s lāter Jēsus tāk۔d his broθer Jōsef sowθ۔ward, along θe river rūtwā, tū Jerūsalem tū selebrāt Pasōver, stop۔ing agin in Beθanē tū visit Marē, Marθa, and Lazarus – rēturn۔ing along θe oposit (ēstern) ʃōr ov Jōrdan River. Θe subsekwent yēr his broθer Sīmon gradūāt۔d from skūol and bēgin۔d work۔ing az a stōn māson wiθ Jēsus’s bōē۔hōod plā۔felōr and dēfend۔ōr Jākob, after it wuz desīd۔t θat it wud bē un۔wīz fōr al θe bōē۔s tū bēkum karpentōr۔s; bī diversifī۔ing θā’s skil۔s, θe broθer۔s wud bē prepār۔ing tū aksept kontrakt۔s tū konstrukt entīr bild۔ins. Jēsus kontinyū۔d hows finiʃ۔ing and kabinetrē but spend۔d mōst ov his tīm in θe karavan rēpār workʃop, wār Jāms alsō somtīm۔s work۔d. Wen Jāms bēkum۔d 18 yēr۔s ōld, Jēsus instal۔d hē az hed ov θe familē, θen aksept۔d emplōē۔ment in nērbī sitē Sepōris, wak۔ing bak tū his familē hōm ēq Sabaθ. His haf-yēr stā in θat sitē aford۔d hē θe opōrtūnitē tū bēkum beter akwānt۔d wiθ jentīl۔s – θā’s vyūpōint and wā ov līf. Bēkuz mōral standard۔s in θe jentīl sitē wuz far bēlō ēven θōz ov Nazareθ, hē rēturn۔d tū work in θe karavan rēpār workʃop, but dū۔d not rēsūm direkʃun ov familē afār۔s and fīnans۔s. Twū yēr۔s lāter, az Jāms prepār۔d tū marē, broθer Jōsef wuz put۔d inqarj ov θe howshōld. Bī θen, wiθ fōur broθer۔s work۔ing, wiθ Miriam ern۔ing muq from θe sāl۔s ov milk and buter, and wiθ Marθa hav۔ing lern۔d from her moθer tū bēkum an ekspert wēv۔ōr, fīnanʃal preʃur had ēz۔d. Θus dū۔d Jēsus meθodik۔lē prepār θe wā fōr his ēventyūal wiθdro from aktiv partisipāʃun in θe afār۔s ov his familē.

It wuz Sīmon’s alternat·tīm tū gō tū Jerūsalem fōr Pasōver, and Jēsus tāk۔d hē vīa rējon Dekapōlis oposit river Jōrdan, θrū town۔s Pela and Gerasa. In sitē Filadelfia θā mēt۔d a merqant from θe far-nōrθern sitē ov Dimaʃk, hū ōn۔d mōr θan fōur-θowzand۔s karavan kamel۔s, wiθ komerʃal monēinterest۔s al θe wā tū Rōma, kapital·sitē ov θe Rōma۔ē empīr; θe merqant invīt۔d Jēsus tū kom tū Dimaʃk tū work in his Ōrēental impōrt biznes, but Jēsus dū۔d not fēl justifī۔d in ventūr۔ing sō far from his familē at θat tīm. Rē۔kros۔ing θe Jōrdan, θe broθer۔s pas۔d θrū town Jerikō tū Jerūsalem, and after atend۔ing Pasōver festival۔s θā rēturn۔d nōrθ۔ward bī θe kōstal rūtwā, along Mediterānēan Gulf, θrū town۔s Lida and Jopa, and pōrt Sēzarea, θen arownd Mowntin Karmel tū pōrt Tolemāis and fīnal۔lē up·hil tū town Nazareθ. Θe trip – dur θrē wēk۔s, θe long۔est pērēod awā from dā۔ē tōil hē had enjōē۔d sins θe deθ ov his faθer – akwānt۔d Jēsus wiθ al ov Kānan nōrθ ov Jerūsalem.

Lāter θat yēr a reprezentativ ov θe merqant hē had mēt۔d in Filadelfia, wen pas۔ing θrū Nazareθ, perswād۔d Jēsus tū akompanē hē tū Dimaʃk. Θe parʃal۔bē Jūan merqant plan۔d tū kontribyūt a larj amownt ov monē tū establiʃ a skūol ov rēlijus filosofē in Dimaʃk, wiq wud rīval skūol۔s in Aleksandrēa; hē propōs۔d θat Jēsus ʃud bēgin a long tūr ov θe world’s edyūkāt۔unē senter۔s prepārātorē tū bēkum۔ing θe hed ov θis nū projekt, and hē intrōdūs۔d Jēsus tū twelv merqant۔s and monēbank ofisōr۔s hū had agrē۔d tū help fund θe skūol. Jēsus ekspres۔d dēp interest in θe projekt, and hē help۔d θā plan, but – tempt۔d az hē wuz – hē no۔d θat his miʃun on Erθ wuz not tū bē supōrt۔t bī institūʃun۔s, and θat hē must not obligāt hiself tū bē direkt۔t bī “kownsil۔s ov man۔s”, nōmater how wel-intenʃun۔ē.

Jēsus’s familē responsabelitē۔s wuz kom۔ing tū and end. Dur subsekwent yēr۔s hē trān۔d Jāms tū manaj θe karavan rēpār workʃop. Hē tāk۔d Jūd tū Jerūsalem fōr Pasōver, stop۔ing tū sē Marē, Marθa, and Lazarus agin. Jōsef bēkum۔d θe nū hed ov θe familē. In a dubel wed۔in Jāms marē۔d Esta (and rē۔lōkāt۔d intū a hows giv۔d tū θā bī Esta’s faθer) and Miriam marē۔d her nābōr Jākob, Jēsus’s bōē۔hōod frend and bī θen, az a stōn māson, a biznes partnōr ov Jāms and Jōsef; Jākob and Miriam resīd۔ing in a nū۔lē konstrukt۔t hows ajāsent tū Marē’s. Jūd rē۔lōkāt۔d tū θe lāk and bēkum۔d a fiʃ۔ōrt. Jēsus stil work۔d az a karpentōr, but not stedē۔lē, bēkuz θe familē, wiθ sō manē sib۔s work۔ing, nōlonger nēd۔d his ern۔ins, θus wut hē kontribyūt۔d wuz sāv۔t. Bī θen Marē, hū had never komprēhend۔d her ōld۔est son, seldom anēlonger θink۔d muq abowt his miʃun, and had al but sēs۔d ask۔ing hē abowt it, bēkuz his anser wuz alwās, “Mī klokowr hav not yet kom.” Θe familē rēalīz۔d θat θā’s faθer-broθer wuz redē tū depart θā. On a rān۔ē mōrnin ov Janyūarē 21 KE, Jēsus, āj 26 yēr۔s, non۔seremōnēus۔lē depart۔d, eksplān۔ing tū his familē ōnlē θat hē wuz gō۔ing ōver tū Tībērēas and θen onward tū visit oθer town۔s arownd lāk Galilē.

*

Jēsus spend۔d a wēk at Tībērēas, θe nū sitē on lāk Galilē’s western ʃōr, skedyūl۔d tū suksēd Sepōris az kapital ov rējon Galilē. Θen hē wak۔d nōrθ۔ward along θe ʃōr tū town Kapernam, wiq fētūr۔d a karavan stāʃun on a mān travel rūtwā from Dimaʃk. At θe nērbī fiʃ۔in vilaj ov Beθsīda, at θe nōrθern tip ov lāk Galilē, hē visit۔d his faθer’s frend Zebedē, a bōt bild۔ōr. Jēsus bild۔d bōt۔s wiθ Zebedē and resīd۔d wiθ Zebedē and his wīf Salōmē and θā’s fiʃ۔ōr son۔s Jāms, Jon, and Dāvid, fōr slīt۔lē long۔er θan won yēr, pērēodik۔lē send۔ing bak monē tū his broθer Jāms.

After rēturn۔ing tū Nazareθ brēf۔lē tū atend his sister Marθa’s wed۔in, Jēsus kontinyū۔d sowθ۔ward tū Jerūsalem, wār dur almōst twū monθ۔s hē spend۔d muq ov his tīm lisen۔ing tempel diskuʃun۔s, alθō wiθowt partisipāt۔ing. Hē karē۔d a leter from Zebedē’s wīf Salōmē, intrōdūs۔ing hē tū her distant kin, Anas, θe fōrmer hī prēst at Jerūsalem and stil hī۔bē inflūenʃal among θe Sadyūsē۔s (a grūp ov up۔er eʃelon Jūan۔s wiθ politikal, sōʃal, and rēlijus aktrōl۔s inklūd۔ing māntānans ov θe tempel). Anas, impres۔d wiθ Jēsus, tāk۔d hē on a tūr ov θe sitē’s rēlijus akademē۔s. Az θe Pasōver festival aprōq۔d, among θe θrong۔s arīv۔ing from θrūowt Kānan wuz θe Zebedē familē – wiθ Jēsus θā al selebrāt۔d at Anas’s spāʃus palas.

Wīl θer, Jēsus mēt۔d a welθ۔ē travel۔ōr, Gōnod, along wiθ his adolesant son Gānid, from Barat, enrūt tū visit۔ing Rōma and oθer plās۔s arownd gulf Mediterānēan. Gōnod wuz serq۔ing fōr a translāt۔ōr, and a tūtōr fōr his son, and urj۔d Jēsus tū travel wiθ θā. Jēsus, tū beter komprēhend how pēpel۔s elswār liv۔d, agrē۔d.

Θā bēgin۔d θe jurnē dur springtīm ov yēr 22 KE, wen Jēsus wuz 28 yēr۔s ōld, wak۔ing nōθ·west۔ward tū Jopa, θen nōrθ۔ward along θe gulf kōst tū pōrt Sēzarea, θe politikal kapital ov Kānan, wār resīd۔d θe Rōma۔ē govern۔ōrt. Θe vesel on wiq θā intend۔d tū embark had hyūj stēr۔ing padel۔s, won ov wiq wuz in dānjer ov klēv۔ing; θer bēing a ʃōrtaj ov wōod·work۔ōrs fōr θe task ov māk۔ing a nū won, Jēsus work۔d on θe projekt.

From Sēzarea θā windsāl۔d sowθ·west۔ward tū Aleksandrēa, at Nīl River delta, wār θā visit۔d θe fāmus sītplās’s mān atrakʃun۔s: lībrārē, yūniversitē (myūsēūm), θe rōyal mazelēum ov Aleksander, θe palas, θe tempel ov Neptūn, θe θēater, θe jim. Wīl Gōnod atend۔d biznes, Jēsus and yung Gānid spend۔d mōst ov θā’s tīm in θe lībrārē, θe larj۔est on Erθ, wiθ mōr θan won-milyon manyūskript۔s from al sivilīz۔ē plās۔s. Jēsus konsentrāt۔d on studē۔ing vārēus rēlijon۔s. Hē konklūd۔d θat θe Rōman۔s lak۔d a rēal God, θat θā’s rēlijon wuz litel mōr θan emperōrt worʃip. Θe Helasan۔s had a filosofē but hardlē a rēlijon wiθ a personal God.

From Aleksandrēa θā windsāl۔d nōrθ·west۔ward tū Lasea on Krēt’s sowθ kōst, mēr۔lē tū wak arownd θe īland and klīm a mowntin. Az alwās, Jēsus tok۔d tū pēpel۔s hē enkownter۔d, bōθ tū lern and tū tēq – az hē had enter۔d θe pērēod ov his personal, not publik, ministrē. And from Gōnod, a sitizen ov Barat hū had θrīs jurnē۔d ekstensiv۔lē in Qīna, Jēsus lern۔d muq abowt θe kultūr۔s ov θōz twū grāt sivilīzāʃun۔s. Lak۔ing in his ekspērēens, however, wuz nolej ov Amerindēan۔s, θe mōst spiritūal ov θe rās۔s.

From Krēt θā windsāl۔d west۔ward tū pōrt Sirēn, on kontinent Afrika θe nēr۔est plās tū Helas, rēmān۔ing θer twū dā۔s tū rē۔suplī prōviʃun۔s, bēfōr kontinyū۔ing west۔ward tū sitē Karθaj, Afrika’s nēr۔est pōrt tū Rōma peninsūla. From Karθaj θā windsāl۔d nōrθ·west۔ward tū īland Sisilēa’s pōrt Mesēna, wār θā stop۔d fōr ōnlē won dā, θen kontinyū۔d nōrθ۔ward tū pōrt Napōlē, and onfōot hed۔d tōward fāmus Apēan Wā – konstrukt۔d θrē sentūrē۔s erlē۔er az a level۔t dirt rōd upon wiq smal stōn۔s and mōrtar wuz lā۔d, top۔d wiθ tīt۔lē interlok larj۔er stōn۔s – on wiq θā wak۔d bēsīd θā’s pak animal۔s nōrθ·west۔ward tū θe grāt sitē ov Rōma, hedkwarter۔s ov θe vast empīr θat enkompas۔d mōst ov θe teritōrē arownd θe mega۔gulf.

Evrēwār θā stop۔d Jēsus konvers۔d wiθ resīdent۔s, lern۔ing abowt θā’s sitūāʃun۔s, wīl artful۔lē būst۔ing θā on θā’s jurnē۔s θrū līf, and plant۔ing sēd۔s tū fasilitāt lāter akseptans ov his ministrē.

In Rōma resīd۔d pēpel۔s from manē rējon۔s ov θe world, and bēkuz Gōnod’s Baratan kolēg۔s serv۔d az his interpret۔ōr, Jēsus wuz frē tū eksplōr θe sitē ov imens arkitektūr۔ē struktūr۔s and ap twū-milyon۔s inhabitant۔s. Hē frēkwent۔d θe fōrum, θe senter ov politikal, lēgal, and komerʃal aktivitē۔s. Hē spend۔d muq tīm on Palatīn hil, bēsīd θe emperōrt’s resīdens and θe tempel ov Apōlō, and at θe Helas۔ē and Rōma۔ē lībrārē۔s. Hē wak۔d up θe hil tū θe Kapitōlēum and, az hē gāz۔d upon θe magnifisent tempel dedikāt۔t tū θe Rōman god Jūpiter and godes۔s Jūnō and Minerva, hē ponder۔d θe ignorans in wiq Rōman۔s wuz hōld۔t in bondaj. Hē rēfyūz۔d tū akompanē his frend۔s tū θe baθ, wār seksyūal promiskyūus۔nes prēvāl۔d.

A prīoritē wīl in θe empīr’s kapital·sitē wuz tū mēt rēlijus lēd۔ōrs, and hē sūn bēkum۔d akwānt۔d wiθ fīv lēd۔ing Stōik۔s, 11 Sinik۔s, and 16 lēd۔ōrs ov misterē-kult۔s, in partikyūlar Miθraizm, θe mōst popyūlar rēlijon in teritōrē۔s ēst۔ward ov θe gulf. Wiθ θōz lēd۔ōrs hē spend۔d muq ov his spār tīm dur almōst siks monθ۔s in diskuʃun۔s (yūsūal۔lē wiθ won at a tīm), az θō prepār۔ing θe wā fōr θe rēsepʃun ov fyūtūr mesajōr۔s ov his gospel. His meθod ov instrukʃun wuz, insted ov atak۔ing flo۔s in θā’s tēq۔in, tū ilūmināt and embeliʃ trūθ in θā’s tēq۔in kompatabel wiθ his ōn, wiq wud ēventyūal۔lē ōverʃadō θe flo۔s – a proses render۔d ēzē۔er θan among Jūan۔s in Kānan bēkuz θā wuz not viktim۔s ov suq rijid rēlijus prē۔kosepʃun۔s. His oθer mān prīoritē, dur his stā in θe larj۔est and mōst kosmopolitan sitē on Erθ, wuz tū gān intimāt nolej ov al rās۔s and sōʃalklas۔s – wut man۔s and woman۔s wuz θink۔ing and fēl۔ing, wut θā belēv۔d. And dur mōst mēt۔ins hē sā۔d somθin tū enriq his lisen۔ōrs’ līf۔s.

From sitē Rōma (wiq θā depart۔d wiθowt Jēsus sā۔ing gōodbī tū anē ov his manē frend۔s and akwāntans۔s), after a tūr ov θe visinitē, θe θrē travel۔ōrs rē۔trās۔d θā’s step۔s ·sowθ·ēst۔ward along Apēan Wā, θen kontinyū۔ing al θe wā tū pōrt Tarentum, in θe sowθ·west۔ern distrikt ov Apulēa, from wār θā embark۔d on a bōt ēst۔ward akros gulf Ādrēatik – slō۔lē, bēkuz ov slak wind – tū pōrt Nikopōlis, in Helas – θen wiθin θe Rōma۔ē empīr. After several dā۔s θā kontinyū۔d ēst۔ward intū gulf Kōrinθ, dok۔ing at pōrt Kōrinθ, a θrīv۔ing komerʃal senter, wār θā tārē۔d dur twū monθ۔s. It wuz θer θat Jēsus sā۔d, “Yū۔s hū no God iz θe son۔s ov God if yū trū۔lē yern tū bē alīk Hē.” Wen Gōnod had komplēt۔d his komers monēinterest۔s, θe θrē man۔s wak۔d ēst۔ward akros a ʃōrt ismus, and windsāl۔d in a smal bōt tū Aθēna. Θe sitē – θe politikal, kultūral, and edyūkāt۔ūnē kapital ov θe fōrmer Helasan empīr θat ap θrē sentūrē۔s erlē۔er had ekstend۔d al θe wā tū Barat – wuz, alīk Rōma, fil۔d wiθ artistik and arkitektūr۔ē wonder۔s. A grāt yūniversitē stil eksist۔d, a remnant ov θe era ov grāt θink۔ōrs suq az Sokratēs, Plātō, and Aristotel. But dur his sōjorn θer, Jēsus konsider۔d fyū ov his konversāʃun۔s frūtful, Aθēnan۔s bēing tyū intelektūal۔lē prowd ov θā’s repyūtāʃun from θā’s fōrmer glōrē yēr۔s.

From Aθēna θā windsāl۔d ēst۔ward, bī wā ov Trōas, tū pōrt Efesus, kapital·sitē ov θe Rōma۔ē provins enkompas۔ing peninsūla Anatōlēa. Θā visit۔d θe fāmus tempel ov Artemis, θe rējon’s fāmus۔est godes. From θer θā windsāl۔d sowθ۔ward, stop۔ing at pōrt Rōds, and θen īland Sīprus, wār θā trek۔d on mowntin۔s dur several wēk۔s, bēfōr windsāl۔ing bak tū θe ēstern ʃōr ov gulf Mediterānēan tū Antēok, kapital·sitē ov Rōma۔ē provins Surēya, slīt۔bē nōrθ۔ward ov Kānan. Wiθ ap haf-milyon resīdent۔s, Antēok wuz θe θird sitē ov θe empīr in sīz and θe first in wiked۔nes and flāgrant un۔mōral۔itē; Jēsus visit۔d wiθ fyū pēpel۔s, and seldom wak۔d arownd.

Raθer θan rēturn sowθ۔ward tū Kānan, Jēsus kontinyū۔d wiθ Gōnod and Gānid, az plan۔d, tū Mesopōtāmēa, not along θe mōr ōr les direkt rūtwā sowθ·ēst۔ward along river Yūfrātes, but, in a karavan wiθ twentē kamel۔s, first sowθ۔ward along θe kōst tū Sidon, θen west۔ward tū Dimaʃk, from wār, after θrē dā۔s, θā travel۔d bī karavan tū Mesopōtāmēa, pas۔ing θrū Θapsakus and Larisa. Θā tārē۔d in Babilon, fīnal۔lē arīv۔ing at Ūr, an impōrtant Samarian sitēstāt θen lōkāt۔d wār river Yūfrātes mēt۔d gulf Perʃa. Jēsus wuz muq interest۔d in θe histōrē ov θe sitē, fownd۔d ap 3,900 BKE, and θe birθ·plās ov Abraham. From Ūr, Jēsus and his Baratan kompanyon۔s go۔d tū Sūsa, wār Jēsus wuz fasināt۔d bī θe rūin۔s, and from Sūsa θā jurnē۔d tū Qaraks, from wār Gōnod and his son, after fāl۔ing tū perswād Jēsus tū rēturn wiθ θā tū θā’s hōm۔land, embark۔d fōr Barat. Lāt dur yēr 23 KE, from θe ʃōr Jēsus waq۔d az a smal bōt karē۔d θā owt tū an ānkor۔t ʃip.

Ap θis tīm Jēsus rēq۔d θe fīnal dēsiʃon θat his publik ministrē wud bē in Kānan, az θe best plās from wār his tēq۔in kud spred. Θus hē rēturn۔d bī wā ov Ūr tū Babilon, wār hē jōin۔d a desert karavan hed۔d nōrθ·west۔ward tū Dimaʃk, and from θer hē travel۔d sowθ۔ward, bak hōm tū Galilē.

His first stop in Kānan wuz Kapernam, wār hē mēt۔d his broθer۔s Jāms, hū wuz work۔ing in Zebedē’s bōt workʃop, and Jūd, hū hapen۔d tū bē visit۔ing. After transfer۔ing som fīnanʃal aset۔s tū Jāms, hē kontinyū۔d sowθ·west۔ward tū Nazareθ fōr a jōēful rē۔yūnyon wiθ Marē and θe rēmān۔ōr ov his familē. Jēsus dū۔d not disklōz wut hē had bin dū۔ing ōr wār hē had bin dur his ap twū yēr۔s absens; his familē asūm۔d hē had bin studē۔ing in Aleksandrēa, and Jēsus nēθer konfirm۔d nor denī۔d θā’s bēlēf. Marē in partikyūlar wuz diskonsert۔d bī his pekyūlyar bēhāvyōr.

Bōθ broθer۔s Sīmon and Jūd had bin want۔ing tū marē, but had pōstpōn۔d θā’s plan۔s hōp۔ing fōr Jēsus tū rēturn, θus θat springtīm, yēr 24 KE, θā marē۔d at a dubel wed۔in. Ov θe qīld۔s, ōnlē Rūθ, θe yung۔est at āj 15 yēr۔s, rēmān۔d wiθ Marē. At Jēsus’s propōsel, θe familē arānj۔d fōr θā tū rē۔lōkāt tū Kapernam.

Az Jēsus wuz prepār۔ing tū depart Nazareθ, θe manaj۔ōr kondukt۔ōr ov a larj karavan pas۔ing θrū θe town bēkum۔d sik, and Jēsus, bī θen a lingwist, voluntēr۔d tū tāk his plās. Ōrijināt۔ing in Jerūsalem, θe karavan – wiθ Jēsus responsabel fōr it’s kargō along wiθ it’s pasenjōr۔s, gard۔ōrs, and kamel drīv۔ōrs – kontinyū۔d nōrθ۔ward tū Dimaʃk, θen turn۔d ēst۔ward, gō۔ing θrū Asērēa, Mēdēa, and Parθēa, al θe wā tū Kaspēan Lāk (θen nām۔d Kaspēan Ōʃensē). In akōrd wiθ his habit, along θe wā hē mēt۔d manē pēpel۔s, lern۔d abowt θā’s līf۔s, and dispens۔d dōs۔s ov his wizdom. A ful yēr pas۔d bēfōr his rēturn tū Galilē. Subsekwent۔lē hē spend۔d monθ۔s trāps۔ing arownd Kānan and Surēya.

Dur Ogust, 25 KE, nōrθ ov Galilē nēr θe Dimaʃk rōd, Jēsus arānj۔d fōr a spars but stedē fūd suplī, θen hīk۔d up Mowntin Hermon. After mōr θan fīv wēk۔s alōn on θe mowntin komyūnikāt۔ing wiθ God and oθer divīn spērit۔s, Jēsus bēkum۔d aʃūr۔d ov his trīumf ōver θe matērēal level۔s ov tīm·spās personalitē manifestāʃun. Bī θen hē wuz ful۔lē awār ov θe asendansē ov his divīn nātūr ōver his hyūman nātūr. Θen apēr۔d tū hē, ful۔lē visabel, Sātan (reprezent۔ing Lūsifer) and planetārē prins Kaligastēa, hūz rebelyon dur 200,000 tū 199,193 BKE had koz۔d havok on θe natūral spiritūal evolūʃun ov pēpel۔s on Erθ – a mōmentus ēvent θat had grāt۔lē inflūens۔d Jēsus’s qōis ov Yūranʃa (θe rejister۔d nām ov planet Erθ in θe rekōrd۔s ov lōkal yūnivers Nebedon) az θe plās fōr his fizikal manifestāʃun. Θe rebelyus spērit۔s apēr۔ing tū Jēsus on θe mowntin prezent۔d hē wiθ nūmerus temptāʃun۔s rēgard۔in not Yūranʃa but θe soverentē ov θe yūnivers. Tū θe manē propōsel۔s from Lūsifer’s emisārē۔s, Jēsus rēplī۔d ōnlē, “Mā θe wil ov mī Paradīs Faθer prēvāl,” and, spēk۔ing vīa θā tū Lūsifer, “Az fōr yū, mā θe Ānʃent۔s ov Dā۔s juj yū divīn۔lē. Ī iz yōr krēāt۔ōr-faθer; Ī kan hardlē juj yū trū۔lē, and mī mersē yū hav alredē spurn۔d. Ī komit yū tū θe ajūdikāʃun ov θe juj۔s ov a grāt۔er yūnivers.” Tū al ov Lūsifer’s sujest۔d kompromīz۔s and mākʃift۔s, Jēsus rēplī۔d ōnlē, “Θe wil ov mī Faθer in Paradīs bē dū۔t.” Dur θat sumer on Mowntin Hermon, θerfōr, θe transfōrmāʃun ov Jēsus’s mīnd and spērit, wiq dur yēr۔s had bin underwā, wuz komplēt۔d.

Hē θen kom۔d down from θe mowntin and rēturn۔d tū Kapernam fōr a familē gaθer۔in, and θer hē rēsūm۔d work in Zebedē’s workʃop wiθ his broθer Jāms, spend۔ing mōst ov his tīm finiʃ۔ing θe intērēor۔s ov som ov θe larj۔est bōt۔s.

*

After Elizabeθ and her tēnāj son Jon had visit۔d Marē and Jēsus, bak dur yēr 12 KE, Jon finiʃ۔d his edyūkāʃun and bēkum۔d a ʃēp۔s herd۔ōr in θe sōkald wīldernes ov Jūdea, bēsīd a brōok θat lēd۔d intū a larj۔er strēm θat flō۔d intū salt۔ē Ded Lāk. Subsist۔ing on muton, gōt’s milk, wīld honē, and ēt۔abel lōkust۔s, his simpel līf alow۔d hē muq tīm fōr meditāʃun. His moθer had aʃūr۔d hē θat his distant kuzin, Jēsus ov Nazareθ, wuz θe ekspekt۔d mesīa, destind tū sit on θe θrōn ov fōrmer king Dāvid, and θat hē (Jon) wuz tū bēkum his advans herald and qēf supōrt. An era wuz end۔ing, a nū divīn era sūn tū bēgin, Jon belēv۔d; hē wud bē θe last ov θe ōld profet۔s and θe first ov θe nū.

Dur almōst a sentūrē, Jūan۔s ov Kānan had bin in a kwandarē: at a los tū eksplān θā’s kontinyū۔ē subjūgāʃun tū jentīl lēdrūl۔ōrs. Mōses had tēq۔d – and θe skriptūr۔s wuz rēplēt wiθ eksampel۔s demonstrāt۔ing – θat rīqus۔nes wuz rēward۔d wiθ prosper۔itē and soverentē. Jūan۔s firm۔lē belēv۔d θat θā wuz “God’s qūz۔t pēpel۔s” – θat God fāvor۔d θā ōver al oθer eθnisitē۔s – θerfōr wī wuz Jūan۔s bēing lēdrūl۔t bī Rōman۔s? Dur Jon’s līftīm Jūan۔s wīd۔lē belēv۔d θat θe end ov politikal domināʃun bī jentīl۔s wuz iminent, θat θe qānj wud okur dur θat birθsīkel. But how? Som Jūan۔s belēv۔d θat God wud establiʃ θe nū king۔dom bī direkt and divīn intervēnʃun, but mōst belēv۔d θat God wud interpōz som reprezentativ intermēdēarē: a mesīa. Θrūowt Jūw۔ē histōrē θe man۔s hū tēq۔d God’s wil and prōklām۔d θe nesesitē fōr rīqus liv۔in wuz nām۔d “profet۔s”; kontrast۔lē, a “mesīa”, mōr θan a profet, wud bē a politikal and posabel۔lē militārē lēd۔ōrt hū wud owst θe Rōman۔s and establiʃ a nū king۔dom ov God. Nōbodē hū fāl۔d tū dū θat kud bē θe mesīa, in akōrdans wiθ Jūan tradiʃun and popyūlar ōpinyon. Sekond۔lē, Jūan۔s konsider۔d θāself۔s sūpērēor tū nātiv Kananan۔s, sōkald jentīl۔s (non-Jūan۔s), tū hū Jūan mōral۔itē – inklūd۔ing benevolens and tolerāʃun, not tū menʃun Mōses’ komand۔ment “Θow ʃal not kil” – dū۔d not nōrmal۔lē ekstend. Θird۔lē, Jūan۔s wuz hōld۔d in bondaj tū ritualism and rēlijus lēgalizim rēgard۔in evrē dōmān ov personal and sōʃal līf, far mōr invāsiv θan Rōma۔ē politikal lēdrūl, θus θā wuz prēdispōz۔d tū rējekt anēbodē hū ignōr۔d θā’s sākred tradiʃun۔s and flowt۔d θā’s long-onor۔t regyūlāʃun۔s ov sōʃal bēhāvyōr. Θōz θrē bāsik faktōr۔s render۔d it difikult fōr Jūan۔s tū aksept a non-politikal mesīa tēq۔ing θe spiritūal sib۔hōod ov al hyūman۔itē.

Wen Jon wuz 28 yēr۔s ōld, his moθer Elizabeθ suden۔lē dī۔d, and twū and a haf yēr۔s lāter, springtīm 25 KE, Jon emerj۔d from θe wīldernes tū stāʃun hiself at a popyūlar fōrd ov Jōrdan River slīt۔bē nōrθ۔ward ov Ded Lāk, and tū pēpel۔s wād۔ing akros θe river hē bēgin۔d tū prēq, prōklām۔ing, “Rēpent, fōr θe king۔dom ov heven iz at hand!” Hē had bin a herd۔ōr, alīk profet Amos, and had apēr۔d from θe Jūdea۔ē wīldernes; hē wuz garb۔d alīk profet Elīja, and hē θunder۔d his admoniʃun۔s and flōpōr۔d fōrθ his warn۔ins, pēpel۔s sā۔d, in θe “spērit and powr ov Elīja”. Mōst hū ērhēr۔d hē konklūd۔d hē wuz mōr θan a prēq۔ōrt; ā belēv۔d θā had ērhēr۔d θe vōis ov a profet, and θā spred۔d θe nūz.

Jon intrōdūs۔d a nū fētūr: Hē baptīz۔d belēv۔ōrs “fōr θe rēmiʃun ov sin۔s.” It had long bin θe praktis fōr Jūan۔s tū baptīz nū jentīl konvert۔s intū θe felōʃip ov θe owter kōrtyard ov θe tempel, but never had θe Jūan۔s θāself۔s bin ask۔d tū submit tū θe baptizim ov rēpentans. Dur θe rēmān۔ōr ov θe yēr at θe Beθanē kros۔in Jon baptīz۔d ten۔s ov θowzand۔s ov Jūan۔s.

Tū θōz hū linger۔d, hē tēq۔d, and som bēkum۔d his disīpel۔s. Ask۔d if hē wuz a rē۔inkarnāʃun ov θe profit Elīja, Jon anser۔d, “Ī iz not.” Ask۔d, “Iz yū θe mesīa?” hē anser۔d, “Θer wil kom after mē won hū iz grāt۔er θan Ī, hūz sandal strap۔s Ī iz not worθ۔ē tū stūp tū dis۔fasen. Ī baptīz yū۔s wiθ water, but hē wil baptīz yū۔s wiθ θe Hōlēspirit.”

Jon wuz a fīr۔ē prēq۔ōrt, and fēr۔les. Wen a grūp ov Farisē۔s arīv۔d tū bē baptīz۔t, hē sā۔d, “Hū warn۔d yū۔s tū flē, az vīper۔s bēfōr θe fīr, from θe raθ tū kom? Ī wil baptīz yū۔s, but Ī warn yū۔s tū bring fōrθ frūt۔s worθ۔ē ov sinsēr rēpentans if yū۔s wud rēsēv θe rēmiʃun ov yōr sin۔s.” Hē atak۔d Herod Antipas, θe Jūan tetrark (rējonal lēdrūl۔ōrt) ov Galilē and ov Perea (θe rējon on θe ēst ʃōr ov Jordon River oposit Jūdea and sowθern Samarēa), fōr un۔loful۔lē marē۔ing anoθer man’s wīf.

Monθ after monθ Jon’s fām spred۔d θrūowt Kānan. Erlē dur subsekwent yēr, 26 KE, in θe

Kapernam bōt bild۔in workʃop, Jāms and Jūd konsider۔d gō۔ing tū sē hē, and ask۔d θā’s ōld۔est broθer his ōpinyon. Jēsus sā۔d hē wud anser θe nekst dā, and after a nīt ov rēflekʃun, at nūn, 13 Janyūarē, Jēsus, 31 yēr۔s ōld, set۔d down his tūol۔s, rēmūv۔d his work āpron, and sā۔d, “Mī klokowr hav kom. Wē wil gō tū Jon.”

Θā depart۔d, tārē۔d θat nīt in θe Jōrdan valē, and arīv۔d at θe sēn ov Jon’s baptīz۔ing θe nekst mid۔dā, jōin۔ing a long kyū. Jon, engrōs۔d in rapid۔lē baptīz۔ing larj number۔s ov konvert۔s, dū۔d not nōtis Jēsus until hē stand۔d in his imēdēat presens. Hē grēt۔d his kuzin, ask۔ing, “But wī dū yū kom intū θe water tū grēt mē?” Jēsus anser۔d, “Tū bē subjekt tū yōr baptizim.” Jon rēplī۔d, “But Ī hav nēd tū bē baptīz۔t bī yū.” Jēsus wisper۔d, “Abīd wiθ mē now, tū set θis eksampel fōr mī broθer۔s stand۔ing hēr wiθ mē, and sō θat pēpel۔s mā no θat mī klokowr hav kom.” Wen Jon had baptīz۔d θe θrē broθer۔s from Nazareθ, hē dismis۔d θe oθer۔s until nūn θe nekst dā. Wīl θe krowd wuz depart۔ing, az θe fōur man۔s wuz stil stand۔ing in θe ʃalō river, θer apēr۔d an apariʃun ōver θe hed ov Jēsus, and θe fōur man۔s ērhēr۔d a vōis sā, “Θis iz mī bēlovd son in hū Ī iz wel plēzd.” Jēsus fāʃal ekspreʃun transfōrm۔d, and wiθowt spēk۔ing hē step۔d owt ov θe water and wak۔d awā, awār θat θe vōis wuz θat ov his divīn indwel۔ing presens – wiq difer۔d from oθer۔s’ in θat it had erlē۔er indwel۔d in Makiventa Melqizedek, hū had matērēalīz۔d az an adult man in Kānan dur 1980 BKE ap twū milenēum۔s erlē۔er, and hū had tēq۔d Abraham and manē oθer۔s dur his 94 yēr۔s on Erθ; θus wuz Jēsus’s divīn indwel۔ing presens – his direkt komyūnikāʃun link tū God – ekspērēens۔d indwel۔ing in a spiritūal bēing inkarnāt۔d az a hyūman.

After bēing baptīz۔d bī Jon, Jēsus rētīr۔d tū hil۔s ēst۔ward ov θe river, not fōr θe purpos ov fūdfast۔in and fōr θe aflikʃun ov his sōul – hē wuz not an asetik and hōp۔d tū end suq nōʃun۔s rēgard۔in θat aprōq tū God – but tū ponder his sitūāʃun. Θe prīmārē purpos ov his inkarnāʃun on Erθ wuz θe komplēʃun ov his trān۔in – inklūd۔ing θe akwīr۔ment ov krētūr ekspērēens – fōr his subsekwent spiritūal lēdrūl۔ōrʃip ov θe lōkal yūnivers ov Nebedon. Θat trān۔in had alredē bin suksesful۔lē akompliʃ۔d. Wut rēmān۔d wuz tū mōr ful۔lē plan fōr θe uplift۔in ov θe evolūʃunārē pēpel۔s and θā’s desendant۔s inhabit۔ing θe world arownd hē. Jūan۔s had long bin nurtūr۔t on tradiʃun۔s ov mirakel۔s and on lejend۔s ov wonder۔s. Θā wuz ekspekt۔ing a mesīa hū wud perfōrm wonder۔s ēven grāt۔er θan θōz ov Mōses, hū wuz repyūt۔t tū hav bring۔d fōrθ water from a rok in a desert, and tū hav fēd۔d his folō۔ōrs wiθ mana matērēalīz۔t in θe wīldernes. Jēsus rēalīz۔d hē pozes۔d sufiʃent powr۔s and prerogativ۔s tū fulfil θā’s mōst sāngwin ekspektāʃun۔s, but hē konsider۔d mirakel work۔ing a hark۔ing bak tū θe ōlden dā۔s ov ignorant majik and θe primitiv praktis۔s ov medisin man۔s. Jūan۔s alsō belēv۔d θat θe mesīa wud uʃer۔ōr in an era ov mirakyūlus plentē, but Jēsus’s miʃun wuz not tū multiplī bred and wīn, not tū provīd fōr temporal nēd۔s, but tū rēvēl his Faθer in heven tū his Faθer’s qīld۔s on Erθ. Θerfōr prīmārē among his dēsiʃon wuz θe ēkwivalent ov desīd۔ing aganst perfōrm۔ing mirakel۔s. Subsekwent۔lē hē desīd۔d tū eksersīz nōrmal koʃun tū prēvent a prēmatūr termināʃun ov his karēr in θe fleʃ, but tū rēfrān from al sūpra۔hyūman intervēnʃun tū prēvent his fizikal deθ. Jēsus wuz now pas۔ing θrū θe grāt test ov sivilīz۔ē pēpel۔s: tū pozes powr and stedfast۔lē rēfyūz tū yūtilīz it fōr pyūr۔lē selfiʃ ōr personal purpos۔s.

After fōrtē dā۔s alōn in θe ēstern hil۔s, hē wak۔d bak down tū θe river. Jon, ēt۔ing brekfast wiθ his disīpel۔s, sē۔ing Jēsus aprōq, klīm۔d ontū a bōlder, and kal۔d owt, “Bēhōld, θe son ov God!” Al θat dā – θe Sabaθ – Jēsus mingel۔d wiθ θe multitūd.

Won ov Jon’s disīpel۔s, Andrū, tel۔d Jēsus θat hē belēv۔d Jēsus wuz θe nū tēq۔ōr, and deklār۔d his intenʃun tū folō hē. Jēsus welkom۔d hē. Andrū θen infōrm۔d his broθer Sīmon, hū respond۔d, “Ever sins Jēsus kom۔d tū work at Zebedē’s workʃop, Ī hav belēv۔d hē wuz sent۔t bī God. But wut abowt Jon? ꝭud wē fōrsāk hē?” Θā agrē۔d tū konsult Jon, hū sā۔d, “Sūn mī work ʃal end, and wē ʃal al bēkum his disīpel۔s.” Jēsus θenupon welkom۔d Sīmon, and rē۔nām۔d hē Pēter, θen rētrēt۔d tū θe ēstern hil۔s.

Θat nīt Jāms and Jon, son۔s ov Zebedē, arīv۔d. Bōθ had long no۔d Jēsus, and upon ērhēr۔ing θe nūz from Andrū, θā embark on a serq fōr Jēsus dur manē dā۔s bēfōr fīnal۔lē fīnd۔ing hē. Jēsus, hū, after rēbyūk۔ing θā fōr serq۔ing fōr hē in θe hil۔s, alīkwīz aksept۔d θā az his disīpel۔s.

Erlē θe nekst mōrnin, az Jēsus prepār۔d tū rēturn tū Galilē wiθ his fōur disīpel۔s – hū hē nām۔d aposol۔s – Jon ask۔d hē abowt his ōn prēq۔ing miʃun. Jēsus rēplī۔d, “Mī Faθer wil gīd yū in θe fyūtūr az Hē hav in θe past.”

Az θe fīv man۔s jurnē۔d nōrθ·west۔ward bak tū Galilē, θā enkownter۔d Filip, ov town Beθsīda, wiθ a frend, kom۔ing tōward θā. Filip admīr۔d Jēsus, and wuz akwānt۔d wiθ θe fōur nū aposol۔s; hē and his frend Naθanēl, from town Kana in Galilē, wuz enrūt tū θe river tū ērhēr Jon θe baptīz۔ōr prēq. Pēter mūv۔d Filip asīd and, after konfer۔ing wiθ hē, sujest۔d hē jōin θā. Filip, non۔desīd۔ē, go۔d tū Jēsus, ask۔ing, “Tēq۔ōr, ʃal Ī gō down tū Jon ōr ʃal Ī jōin mī frend۔s and folō yū?” Jēsus anser۔d, “Folō mē.” Filip θen rēturn۔d tū Naθanēl, hū had bin wāt۔ing benēθ a mulberē trē, and eksklām۔d, “Ī hav fīnd۔d hē ov hū Mōses and θe profet۔s fōrtel۔d and hū Jon hav prōklām۔d.” Inkwīr۔d Naθanēl, “Wens kom θis tēq۔ōr?” Filip rēplī۔d, “Hē iz Jēsus ov Nazareθ, son ov Jōsef, θe karpentōr, mōr rēsent۔lē resīd۔ing at Kapernam.” Wonder۔d owtlowd Naθanēl, “Kan anē suq gōod θing kom owt ov Nazareθ?” Filip tāk۔d hē bī θe arm, sā۔ing, “Kom and sē,” and lēd۔d hē tū Jēsus, hū koment۔d, “Bēhōld a jenyūīn man in hū θer iz nō desēt. Folō mē.” Naθanēl rēplī۔d, “Ī wil folō, if Ī iz worθ۔ē.”

Lāt θat nīt θā arīv۔d at Nazareθ, at Jēsus’s bōē۔hōod hōm, okyūpī۔d bī his yung۔er broθer Jōsef and his wīf. Bēgin۔ing θe nekst mōrnin, eksīt۔ē diskuʃun۔s okur۔d bētwēn θe siks nū aposol۔s and familē membōr۔s rēgard۔in Jēsus’s impend۔ē miʃun. Bēfōr depart۔ing Nazareθ, Jēsus destrōē۔d al θat hē had ever rīt۔d, inklūd۔ing motō۔s, sā۔ins, a kopē ov Mōses’ Ten Komand۔ments, ēven karpentrē nōt۔s.

Jēsus dispaq۔d his aposol۔s tū Kana, wār his familē had bin invīt۔t tū a wed۔in, θen wak۔d nōrθ·ēst۔ward tū fiʃ۔in vilaj Magdala tū sē his broθer Jūd, bēfōr kontinyū۔ing nōrθ·ēst۔ward along lāk Galilē kōst tū Kapernam tū visit his moθer. Hē arīv۔d at nīt, gō۔ing direkt۔lē tū θe hōm ov Zebedē. Tū his ōld frend۔s Jēsus sēm۔d muq qānj۔d: qērful, az hē had bin dur his erlē۔er yēr۔s in Nazareθ, nōlonger sērēus and self۔kontān۔ē az hē had bin dur lāter yēr۔s bēfōr his baptizim.

Marē wuz θril۔d wiθ ekspektāʃun. ꝭē antisipāt۔d θat θe promis ov ānjel Gābrēl wuz nēr۔ing fulfil۔ment. ꝭē ekspekt۔d al Kānan sūn tū bē stun۔t bī θe mirakyūlus revelāʃun ov her son az θe sūpra۔natural king ov Jūan۔s. But tū θe manē kwestyon۔s θat his moθer, broθer۔s Jāms and Jūd, and θe Zebedē۔s ask۔d, Jēsus ōnlē smīl۔d and rēplī۔d: “Beter θat Ī tārē hēr fōr a pērēod. Ī must dū θe wil ov mī Faθer hū iz in heven.”

Θe nekst dā θā al jurnē۔d sowθ·west۔ward tū Kana fōr θe wed۔in ov Nāōmē, a prominent woman ov θat town, tū Jōhab, son ov Nāθan. Despīt Jēsus’s rēpēt۔d warn۔ins tū tel nōbodē abowt hē, θā kwīet۔lē spred۔d θe word θat θā had fīnal۔lē fīnd۔d θe deliver۔ōr, manē konfīdent۔lē ekspekt۔ing θat Jēsus wud yūtilīz θe wed۔in okāʃun tū manifest his powr wiθ a mirakyūlus demonstrāʃun. Akōrd۔lē, mōst pēpel۔s θrūowt θe surownd۔ē ārēa prepār۔d tū gaθer at θe wed۔in fēst θe nekst dā.

Marē had not bin sō jōēus dur manē yēr۔s. ꝭē jurnē۔d tū Kana in θe spērit ov θe kwēn moθer on θe wā tū witnes θe kōronāʃun ov her son. Not sins Jēsus wuz θirtēn yēr۔s ōld had ʃē and his familē and frend۔s sē۔d hē sō wōrē·frē and hapē, sō θotful ov θe wiʃ۔s and desīr۔s ov his asōʃēāt۔s, sō simpaθetik. Az θā wak۔d, θā wisper۔d among θāself۔s, in smal grūp۔s, wonder۔ing wut wud okur. Wut wud θe strānj man dū nekst? How wud hē uʃer in θe glōrē ov θe kom۔ing king۔dom? Al fēl۔d eksīt۔ē at θe prospekt ov bēing prezent tū witnes a revelāʃun ov θe mīt and powr ov God.

Bī nūn θe nekst dā almōst a θowzand gest۔s had arīv۔d in Kana fōr θe fēst, mōr θan fōur۔fōld θe number invīt۔t. Θe atmosfēr rēsembel۔d a publik rēsepʃun fōr Jēsus mōr θan a wed۔in. Evrēbodē want۔d tū grēt Jēsus, and hē wuz oblīj۔bē kōrjal tū al, yung and ōld, Jūan and jentīl.

Dur θe afternūn Jēsus bēkum۔d inkrēs۔bē konʃus θat pēpel۔s wuz ekspekt۔ing hē tū perfōrm som wonder, and θat his familē and his siks disīpel-aposol۔s ekspekt۔d hē tū anowns his fōrθkūmē king۔dom bī a sūpra۔natural manifestāʃun. Marē sumon۔d her son Jāms, and tūgeθer θā aprōq۔d Jēsus and ask۔d if hē wud konfīd at wut pōint in θe seremōnē hē plan۔d tū manifest hiself az θe “sūpra۔natural won”. Hē anser۔d, “If yū luv mē, tārē wiθ mē wīl Ī wāt upon θe wil ov mī Faθer hū iz in heven.” But his ekspreʃun bētrā۔d indignaʃun.

His rēakʃun prōdūs۔d a sōber۔ē efekt on Marē. Tū Jāms ʃē sā۔d, “Ī kan·not komprēhend hē. Wut dū it al mēn? Iz θer nō end tū his strānj bēhāvyōr? Az Jāms and Jūd trī۔d tū komfort ʃē, Jēsus wiθdro۔d fōr an klokowr ov solitūd. Hē fēl۔d disapōint۔d at his moθer’s sujesʃun θat hē indulj in som owt۔ward demonstrāʃun ov his divīn۔itē – eksakt۔bē wut hē had desīd۔d, sō rēsent۔lē wīl meditāt۔ing in θe ēstern hil۔s, not tū dū. But wen hē rēturn۔d tū θe gaθer۔in hē wuz wons agin līthart۔ē and jōēful.

Θe wed۔in prōsēd۔d wiθ a huʃ ov ekspektansē, but θe seremōnē end۔d wiθowt a mūv, nor a word, from θe onōr۔t gest. Al sēt۔d tū enjōē θe wed۔in super and an ēvenin ov festiv felōʃip. Θe faθer ov θe brīdgrūm had provīd۔d plentē ov wīn fōr θe invīt۔t gest۔s, but servant۔s bring۔d hē θe diskonsert۔ē nūz θat θe wīn wuz almōst gon. After diner, az gest۔s strōl۔d arownd θe garden, θe moθer ov θe brīdgrūm konfīd۔d tū Marē θat θe wīn wuz finiʃ۔d. Marē konfīdent۔lē rēplī۔d, “Hav nō worē. Ī wil spēk tū mī son. Hē wil help wē.” ꝭē wak۔d ōver tū Jēsus, stand۔ing alōn in a kōrner ov θe garden, sā۔ing, “Mī son, θā hav nō wīn.” Jēsus anser۔d, “Mī gōod woman, wut hav θat tū dū wiθ mē?” Sā۔d Marē, “But Ī belēv yōr klokowr hav kom; kan·not yū help wē?” Jēsus rēplī۔d: “Agin Ī deklār Ī hav not kom tū dū suq θing۔s. Wī dū yū trubel mē agin wiθ θēz mater۔s?” Marē bēgin۔d tū wēp, entrēt۔ing hē, “But, mī son, Ī promis۔d θā θat yū wud help wē. Wōnt yū plēz dū somθin fōr mē?” Sā۔d Jēsus, “Woman, wī dū۔d yū māk suq a promis? Sē θat yū dū it not agin. Wē must in al θing۔s wāt upon θe wil ov θe Faθer in heven.” Marē fēl۔d kruʃ۔t, and az ʃē stand۔d θer mōʃun۔les, tēr۔s strēm۔ing down her fās, Jēsus, ōverkom wiθ kompaʃun, lā۔d his hand tender۔lē upon her hed, sā۔ing: “Now, now, moθer Marē, grēv not ōver mī apārent۔bē hard sā۔ins. Mōst glād۔lē wud Ī dū wut yū ask ov mē if it wuz wiθin θe Faθer’s wil–” Jēsus stop۔d in mid۔wordsentans. Marē sēm۔d tū sens θat somθin wuz hapen۔ing. ꝭē fling۔d her arm۔s arownd Jēsus’s nek, kis۔d hē, and hurē۔d ōver tū θe servant۔s, sā۔ing, “Wutever mī son sā, dū.” Jēsus sā۔d noθin, rēalīz۔ing hē had alredē sā۔d – ōr raθer θink۔d – tyū muq.

Nērbī wuz siks stōn kontān۔ōrs, ēq kontān۔ing ap 75 lēter۔s ov water, intend۔t fōr θe lāter purifikāʃun seremōnē. Θe komōʃun ov θe servant۔s arownd θōz hyūj stōn vesel۔s, under θe bizē direkʃun ov Marē, atrakt۔d Jēsus’s atenʃun, and wak۔ing ōver, hē observ۔d θat servant۔s wuz dro۔ing from θā piqer۔fuls ov wīn. Hē fēl۔d az surpriz۔d az anēbodē. Upon rēflekʃun, hē desīd۔d θat θe episōd wuz bēyond his personal kontrōl konsider۔ing θe sirkumstans۔s and, not bēing advers tū his Faθer’s wil, wuz inevitabel.

Θe bestman (θe “lēdrūl۔ōr ov θe fēst”), upon tāst۔ing θe wīn, kal۔d tū θe brīdgrūm, sā۔ing: “Θe kustom iz tū first serv θe gōod wīn, and wen θe gest۔s hav wel drink۔d, tū bring fōrθ θe infērēōr frūt ov θe vīn; but yū hav kēp۔d θe best until θe last .” And at θe mirakel θe gest۔s wuz al abuz, belēv۔ing θat Jēsus wuz indēd θe ekspekt۔d mesīa.

*

Erlē θe nekst mōrnin Jēsus and his siks disīpel۔s depart۔d fōr Kapernam and Beθsīda, wār Jēsus desīd۔d tū stā until Jon θe baptīz۔ōr finiʃ۔d his prepārāʃun work. After tel۔ing his disīpel۔s not tū menʃun θe konvertʃun ov water tū wīn, hē direkt۔d θā tū rēturn tū θā’s fiʃ۔in net۔s, and hē rēturn۔d tū work at Zebedē’s bōt workʃop. Θat Sabaθ at θe sinagog – krowd۔d tū ōver۔flō۔ē, inklūd۔ing Marē and θe siks aposol۔s – Jēsus rēd۔d from θe skriptūr hand۔d hē.

And sō pas۔d springtīm ov yēr 26 KE, wiθ Jēsus and his broθer Jāms dū۔ing karpentrē work, θe siks aposol۔s fiʃ۔ing. Mōst ēvenin۔s Jēsus spend۔d tok۔ing tū his disīpel۔s, prepār۔ing θe siks man۔s fōr wut wuz tū kom, Jēsus’s broθer Jāms alsō atend۔ing. Jēsus tēq۔d al θā kud asimilāt, and dū۔d not māk θe mistāk ov prezent۔ing trūθ tyū far bēyond θā’s kapasitē tū komprēhend. Hē klarifī۔d θat hē wuz not alī۔d wiθ anē ov θe eksist۔ē skūol۔s ov θot in Jūan Kānan. Skrīb۔s and rabī۔s – tūgeθer nām۔d Farisē۔s – wuz θe mōst progresiv, hav۔ing adopt۔d manē tēq۔ins θat wuz not in θe Hēbrū۔ēz skriptūr۔s. Sadyūsē۔s konsist۔d ov θe prēst۔hōod and sertin welθ۔ē Jūan۔s, and wuz not suq insistens ov ritūalistik prōsēdjur; θā and Farisē۔s wuz akin tū polpartē۔s. Bī kontrast, Esēn۔s wuz a rēlijus sekt: θā resīd۔d az a broθer۔hōod in monasterē۔s, rēfrān۔d from marij, ʃār۔d al θing۔s in komon; θā had adopt۔d manē Perʃan bēlēf۔s and praktis۔s, and speʃalīz۔d in tēq۔ing abowt ānjel۔s. Zelot۔s wuz intens Jūan pātrēot۔s advōkāt۔ing strugel – vīōlent strugel if nesesārē – tū frē Kānan from Rōma۔ē lēdrūl. Herōdēan۔s wuz a polpartē θat advōkāt۔d emansipāʃun from θe direkt Rōma۔ē lēdrūl bī a restorāʃun ov θe Herōdēan dīnastē. Al ov θe grūp۔s, inklūd۔ing θe smal۔er Nazarīt broθer۔hōod, belēv۔d in θe ēventyūal arīval ov a mesīa. Jēsus em/fasīz۔d θat hē wud jōin nun ov θā. Nor, hē rēpēt۔d, wud hē bē a politikal lēd۔ōr alīk king Dāvid. Hē emfasīz۔d “gōod nūz ov θe king۔dom ov heven”, tū bē prōklām۔t wiθ luv, kompaʃun, and simpaθē. In θe midst ov Kānan alsō resīd۔d Kananan۔s – desendant۔s ov θe nātiv inhabitant۔s bēfōr θe twū Jūan imigrāʃun۔s (dur θe 20-eθ and 13-eθ sentūrē۔s BKE) – inklūd۔ing Samarēan۔s (inhabit۔ing rējon Samarēa), wiθ hū fyū Jūan۔s had dēal۔ins.

Az springtīm end۔d, nūz rēq۔d Jēsus θat Jon θe baptīz۔ōr had bin arest۔t and θrust۔t intū prison. Tetrark Herold Antipas, in hūz teritōrē Jon had bin prēq۔ing, had bēkum۔d alarm۔t θat Jon’s disīpel۔s kud start a rebelyon, and, mōr impōrtant۔lē, hē and espeʃal۔lē his wīf Herōdēas rēzent۔d Jon’s publik kondemnaʃun ov θā’s marij az un۔loful. Jon’s disīpel۔s, benēθ θe lūs lēd۔ōrʃip ov disīpel Abner, skater۔d.

Fōr θe sekond okāʃun dur Jēsus’s fōur-monθ۔s stā on θe nōrθern lāk ʃōr, Jēsus ask۔d tū spēk at θe sinagog. Raθer θan rēd from skriptūr, hē prēq۔d a sermon – mark۔ing θe bēgin۔in ov his publik karēr. Hē deklār۔d wut hē had bin sā۔ing in prīvat: “Mī king۔dom iz not ov θis world. Θe son ov man wil not lēd fōrθ armē۔s in batel fōr θe establiʃment ov a θrōn ov powr ōr a king۔dom ov world۔ē glōrē. Wen mī king۔dom ʃal hav kom, yū ʃal no θe son ov man az θe prins ov pēas, θe revelāʃun ov θe fōreverlast۔ē Faθer.” And, “Entrans intū θe Faθer’s king۔dom wāt not upon marq۔ing armē۔s, upon ōverturn۔t king۔dom۔s ov θis world, nor upon θe brāk۔ing ov kaptiv yōk۔s. Θe king۔dom ov heven iz at hand, and al hū enter θerin ʃal fīnd abundant libertē and jōēus salvāʃun.” His lisen۔ōrs’ respons wuz divīd۔d: ap won-θird dū۔d not komprēhend his mesaj, ap won-θird rējekt۔d θe īdēa ov a non-politikal mesīa, and ap won-θird aksept۔d θat θe kom۔ing king۔dom wud bē ōnlē spiritūal.

Θen Jēsus send۔d his aposol۔s, in pār۔s, tū nābōr۔ē vilaj۔s and town۔s tū tēq θe glad nūz ov his king۔dom. Hē instrukt۔d ēq ov θe siks tū qūs from among his erlē konvert۔s won man tū bēkum an aposol, sō θe tōtal wud bē twelv. Θen Jēsus rēturn۔d tū Nazareθ tū visit θe rēmān۔ōr ov his familē.

Twū wēk۔s lāter θā al mēt۔d bak in Beθsīda at θe hōm ov Zebedē. Θe siks rēpōrt۔d θat θā’s iniʃal fōrā az miʃunārē۔s had bin suksesful, and θā had ēq selekt۔d an aposol. Andrū selekt۔d Maθyū Levē, θe kustom۔s kolekt۔ōr ov Kapernam. Filip’s qōis wuz Tomas Didimus, a fiʃ۔ōrt. Broθer۔s Jāms and Jon Zebedē qūz۔d twin broθer۔s Θadēus and Lebeus Alfeus, bōθ fiʃ۔ōrts. Pēter selekt۔d Sīmon Zelotes, a hī-rank۔in ofisōr in θe pātrēotik ōrg ov Zelot۔s. Naθanēl qūz۔d Jūdas Iskārēot, θe ōnlē son ov welθ۔ē Jūan parent۔s; hē resīd۔d in Jerikō, in rējon Jūdea, θus wuz θe ōnlē aposol not from rējon Galilē. Galilēn۔s komon۔lē had hevē strān۔s ov jentīl blod bēkuz ov a fōrsful konverʃun ov θe jentīl popyūlāʃun tū Jūdāizm a sentūrē prēvēus۔lē. Ov θe twelv aposol۔s, al but θe Alfeus twin۔s wuz gradūāt۔ōrs ov sinagog skūol۔s.

Jēsus θen akompanē۔d his ōrijinal siks aposol۔s tū grēt θe nū rēkrūt۔s. Afterward θā al mēt۔d bak at Zebedē, ’s hows. Jēsus instrukt۔d θe twelv, “If θe sivil lēdrūl۔ōrs iz tū bē rēbyūk۔t, lēv θat task tū mē.” Wen Jūdas Iskārēot ask۔d Jēsus wī noθin wuz bēing dū۔d tū rēlēs Jon from prison, Jēsus rēplī۔d θat it wuz not God’s wil θat hē intervēn. A wēk ov intens instrukʃun – mān۔lē bī anser۔ing θe twelv aposol۔s’ kwestyon۔s – wuz folō۔t bī twū wēk۔s ov fiʃ۔in tū akyūmyūlāt monē fōr θā’s kom۔ing evangelism. Jēsus – akompanē۔ing θā, alternāt۔ing ēq nīt bētwēn θā’s θrē bōt۔s – trān۔d θā tū bēkum “fiʃ۔ōrs ov pēpel۔s”. Θe fōkus ov his tēq۔in wuz tū rēvēl a beter and trū۔er wā tū no God: θe wā ov fāθ and luv. Jēsus tēq۔d θā tū prēq θe fōrgiv۔nes ov sin θrū fāθ in God wiθowt penans ōr sakrifīs, wīl emfasīz۔ing θat God luv۔d al his qīld۔s wiθ θe sām ēternal luv. Jūdāizm emfasīz۔d θe nesesitē ov perfōrm۔ing gōod dēd۔s tū asend tū heven; Jon θe baptīz۔ōr admoniʃ۔d his lisen۔ōrs tū rēpent tū eskāp θe raθ tū kom; Jēsus’s pīonēr۔ing tēq۔in deklār۔d θat fāθ wuz θe ōnlē rekwisit fōr enter۔ing God’s king۔dom. “Fāθ iz θe ōpen dōr fōr enter۔ing intū θe prezent perfekt, and ēternal luv ov God.” But Jēsus fās۔d a difikult task trī۔ing tū perswād θe Galilēn fiʃ۔ōrts θat bēing rīqus, bī fāθ, must presēd dū۔ing rīqus۔nes in dā۔ē līf. Θe twelv, alθō θā stil dū۔d not ful۔lē komprēhend, plejd θā’s lōyal۔itē tū θe kom۔in king۔dom, bēkuz al trū۔lē belēv۔d in Jēsus.

Bēgin۔ing mid۔sumer, θat yēr 26 KE, Jēsus dispaq۔d θe aposol۔s, in pār۔s, tū prēq in θe town۔s and vilaj۔s in Galilē, hiself akompanē۔ing broθer۔s Andrū and Pēter. Twū wēk۔s lāter θā mēt۔d bak at Beθsīda, tū fiʃ dur twū wēk۔s, θen ventūr۔d owt agin, θat tīm Jēsus akompanē۔ing broθer۔s Jāms and Jon Zebedē. Θat patern θā māntān۔d, Jēsus ēq tīm akompanē۔ing anoθer pār ov aposol۔s. Θe aposol۔s witnes۔d Jēsus’s prōfownd respekt and simpaθetik rēgard fōr evrēbodē hē mēt۔d – rēgard۔les ov jender, āj, okyūpāʃun, eθnisitē, rēlijon. His publik tēq۔in konsist۔d mān۔lē ov ʃōrt diskōrs۔s, wiq hē redēlē interupt۔d tū anser sinsēr kwestyon۔s. Hē urj۔d his aposol۔s, “Sēk θe sin۔ōrs; fīnd θe sadhart۔ē, komfort θe ankʃus.” Az θe yēr progres۔d θā kontinyū۔d θā’s personal work tū θe town۔s ov Kapernam, Beθsīda-Jūlēas, Qōrazin, Gerasa, Hipōs, Magdala, Kana , Jōtapata, Rama, Safed, Gisqala, Gadara, Abila, and in manē vilaj۔s az wel az in θe kuntrē.

Bī yēr’s end θe aposol۔s had fōrm۔d intū an efiʃent ōrg. Andrū, θe first qūz۔d (āj 33 yēr۔s, non۔marēd, wiθ a stābel personalitē and a brod arā ov talent۔s) wuz designāt۔d prezīd۔ōrrt and direktōr ov θe twelv. Andrū’s yung۔er broθer Pēter (āj 30, marēd wiθ θrē qīld۔s, emōʃunal, impulsiv, optimistik), Jāms (āj 30, marēd wiθ fōur qīld۔s, wiθ a fīr۔ē temper, but wiθ abelitē tū sē al sīd۔s ov a sitūāʃun), and Jon (at 24 θe yung۔est, non۔marēd, resīd۔ing wiθ his parent۔s in Beθsīda, lak۔ing matūr yet kuraj۔ē, a fiʃ۔ōr partnōr wiθ his ōld۔er broθer Jāms and broθer۔s Andrū and Pēter) wuz apōint۔d Jēsus’s personal kompanyon۔s, atend۔ing tū his personal nēd۔s and akompanē۔ing hē dur his nīt prār vigils. Filip (āj 27, rēsent۔lē marēd, nō qīld۔s, alsō a fiʃ۔ōrt, hū θe oθer۔s niknām۔d “θe kyūrēus” bēkuz ov nēd۔ing tū bē ʃō۔t, hūz strong pōint wuz his rēlī۔abelitē) wuz θe grūp’s stūard, provīd۔ing fūd not ōnlē fōr θāself۔s but fōr multitūd ov lisen۔ōrs. Naθanēl (25, non۔marēd, aspīr۔ing tū bē a merqant, resīd۔ing in Kana wiθ his parent۔s, θe sors ov okāʃunal filosofē and hyūmor) waq۔d ōver θe nēd۔s ov θe aposol۔s’ familē۔s, send۔ing fund۔s ēq wēk tū θōz in nēd after māk۔ing rekwiziʃun۔s tū Jūdas (āj 30, a fōrmer komers۔man, prowd ov bēing θe best edyūkāt۔ē and θe ōnlē Jūdean, θe ōnlē son ov parent۔s hū indulj·spōil۔d hē and hū dis۔ōn۔d hē wen hē jōin۔d Jon θe baptīz۔ōr), θe trejūrōr hū karē۔d θe monē bag and pā۔d al ekspens۔s. Maθyū (āj, 31, a kustom۔s kolekt۔ōr in Kapernam, bēlong۔ing tū a familē ov taks·kolekt۔ōrs, θe welθ·ēest, grātful fōr bēing qūz۔d and devōt۔d tū θe koz), niknām۔d “θe monē get۔ōr”, asertān۔d θat θe trejūrē wuz repleniʃ۔t and θe bujet wuz balans۔d, and if dōnāʃun۔s wuz not sufiʃent hē wuz redē tū direkt θe twelv bak tū θā’s fiʃ·net۔s, redē tū sēkret۔lē suplement θe trejūrē wiθ his ōn monē. Tomas (āj 29, marē۔d wiθ fōur qīld۔s, a karpentōr and stōn māson turn۔d fiʃ۔ōr, wiθ an analitik, lojikal, skeptikal mīnd and a pesimistik, suspiʃus nātūr) manaj۔d θe ītinerārē, arānj۔ing fōr loj۔in and plās۔s fōr prēq۔ing. Θadēus and Lebeus, θe 26-yēr۔s-ōld twin son۔s ov Alfeus, wuz bōθ fiʃ۔ōrs, bōθ marē۔d, Θadēus wiθ θrē qīld۔s, Lebeus wiθ twū, bōθ mans ēzēgoin and qērful, wel līk۔d but not partikyūlar۔bē intelijent, wuz asīn۔d tū manaj θe multitūd۔s and help wiθ wutever wuz nēd۔d. Sīmon Zelotes (āj 28, a rebel bī nātūr, a fīr۔ē ajitāt۔ōr, impulsiv, intens, a fōrmer merqant in Kapernam bēfōr jōin۔ing θe Zelot۔s wiθ θe ām ov owst۔ing θe Rōman۔s at wutever kost) wuz inqarj ov rekrēāʃun and plā, wiq Jēsus had insist۔d bē part ov θā’s wēk۔ē rūtēn.

*

Fōr manē hū no۔d hē, it wuz Jēsus’s personalitē, not his word۔s, θat sō atrakt۔d θā.

Jēsus alwās māntān۔d pōiz. Hē wuz emōʃunal۔bē stābel, never kaprēʃus, wimzikal, histerikal. Fil۔d wiθ divīn enθūzēazim, hē never bēkum۔d fanatik۔ē. Hē wuz frē from al frēk۔ē, eratik, and eksentrik tendensē۔s. And his self۔kontrōl۔t enθūzēazim wuz kontājus; his asōʃēāt۔s ofen ʃār۔d his divīn optimizim. Yet hē wuz mūv۔d tū rēsist θat wiq wuz harmful tū θe welfār ov oθer۔s. In dū۔ing sō, hē wuz frānk, kandid, yet alwās frend۔ē. His indignaʃun aganst sin never lēd۔d tū ānger at θe sin۔ōr.

Jēsus wuz konsiderāt ov al pēpel۔s bēkuz hē luv۔d θā and belēv۔d in θā. Stil, hē rēmān۔d trū tū his konvikʃun۔s and firm in his devōtʃun tū dū۔ing God’s wil. Hē wuz simpaθetik yet not sentimental; yūnēk yet not eksentrik. Alwās jenerus: hē never bēkum۔d wērē ov sā۔ing, “It iz mōr blesed tū giv θan tū rēsēv,” and, “Frē۔lē yū۔s hav rēsēv۔d; frē۔lē giv.” Despīt his jeneros۔itē, hē wuz never wāstful ōr ekstravagant. His benevolens tuq۔d θe hart۔s ov manē, wīl his stalwart strenkθ ov karakter amāz۔d his folō۔ōrs.

Jēsus luv۔d pēpel۔s az broθer۔s and sister۔s, wīl rekognīz۔ing how θā difer۔d in ināt endow۔ments and akwīr۔t kwalitē۔s. Θerfōr hē wuz brod in owtlok, never nārō-mīnd۔ē. His simpaθetik hart embrās۔d al hyūman۔itē, ēven a yūnivers. Hē eksōrt۔d his folō۔ōrs tū prēq θe gospel tū al pēpel۔s. Alwās his invītāʃun wuz, “Hūever wil, let tā kom.”

His waqword wuz, “Fēr not.” Hē wuz kuraj۔ē, but his kuraj wuz link۔d wiθ diskreʃun and kontrōl۔t bī rēson. Hē wuz never rekles, never fūolhardē, never odāʃus. Prūdent but never koward۔ē.

And pāʃent. Never in a hurē. Wen pres۔d tū akt prēmatūr۔lē, hē wud ōnlē rēplī, “Mī klokowr hav not yet kom.”

Hē wuz trū۔bē sinsēr. Hē never stūp۔d tū prētens, nor ever rēsort۔d tū desepʃun.

Jēsus wuz not bind۔t bī tradiʃun nor handikap۔t bī enslāv۔ment tū nārō konvenʃunal۔itē, yet hē dū۔d not ōverlōok θe jem۔s ov trūθ in θe tēq۔ins ov his predesesōr۔s and kontemporārē۔s. Hē spēk۔d wiθ konfīdens and tēq۔d wiθ oθōritē. Θe mōst ōrijinal ov his tēq۔ins wuz his empfasis ov luv and mersē in θe plās ov fēr and sakrifīs.

Jēsus wuz non۔rēserv۔lē dedikāt۔d tū “θe Faθer’s biznes.” Hē trust۔d God alīk a litel qīld trust his parent۔s. Hē wuz θerfōr imyūn tū disapōint۔ment and impervēus tū persekyūt۔un, non۔tuq۔t bī apārent fālūr. Despīt al, hē never falter۔d in his fāθ. Hē wuz pīus but not sanktimōnēus. His respekt ov θe falt۔ē worʃip ov his felō۔s did not deter hē from atak۔ing rēlijus tradiʃun۔s ōr asolt۔ing erōr۔s ov hyūman bēlēf. Hipokrisē hē dū۔d not hesitāt tū qalenj. Hē wuz revērenʃal ov trū hōlē۔nes, yet owtspōken in his luv fōr θe sin۔ōr and in his hātred fōr sin.

*

Ap nūn, Sundā, 12 Janyūarē, yēr 27, Jēsus sumon۔d his aposol۔s bak tū ʃōr. Wen al twelv wuz asembel۔d, hē jurnē۔d wiθ θā tū θe hīland۔s nōrθ ov Kapernam, tū fōrmal۔lē ōrdān θā az ambasadōr۔s ov θe nū king۔dom, in prepārāʃun fōr θā’s jurnē tū Jūdea fōr θā’s first publik spēk۔in tūr. In his sermon on θe mowntin, Jēsus tel۔d θā, “Yōr mesaj tū θe world ʃal bē: sēk first θe king۔dom ov God, and al oθer θing۔s esenʃal tū ēternal survīval ʃal bē sekyūr۔t θerwiθ. And now wud Ī māk it plān tū yū۔s θat θis king۔dom ov mī Faθer wil not kom wiθ an owt۔ward ʃō ov powr ōr wiθ todrē demonstrāʃun. Yū۔s iz·not tū gō hensfōrθ in θe prōklāmāʃun ov θe king۔dom, sā۔ing, ‘it iz hēr’ ōr ‘it iz θer’; θe king۔dom ov God iz wiθin yū.” Hē poz۔d, tū let sōk in wut wuz probabel۔lē his grāt۔est prōnowns۔ment after his deklārāʃun θat his Faθer wuz a liv۔in and luv۔ē spērit. “Θis smal bēgin۔in ov twelv komon man۔s ʃal multiplī until ēventyūal۔lē θe entīr Erθ ʃal bē fil۔t wiθ prāz ov mī Faθer. Not sō muq bī θe word۔s yū۔s spēk az bī θe līf۔s yū۔s liv ʃal pēpel۔s no yū۔s hav bin wiθ mē and hav lern۔d ov θe rēalitē۔s ov θe king۔dom. Ī wil sūn lā upon yōr sōul۔s θe solem responsabelitē ov reprezent۔ing mē in θis world, wiq Ī ʃal sūn depart.” Tū ōrdān his aposol۔s, Jēsus instrukt۔d θā tū nēl in a sirkel arownd hē, and hē put۔d his hand۔s upon ēq ov θā’s hed۔s, and bles۔d θā. Hē prā۔d, “Ī send yū۔s fōrθ tū prōklām libertē tū spiritūal kaptiv۔s and jōē tū θōz in bondaj ov fēr, and tū hēl θe sik in akōrdans wiθ θe wil ov mī Faθer in heven. Wen yū۔s fīnd mī qīld۔s in distres, spēk no۔lē tū θā, sā۔ing, ‘Hapē iz θe pōr in spērit, θe humbel, fōr θā’s iz θe trejūr۔s ov θe king۔dom ov heven. Hapē iz θā hū hunger and θirst fōr rīqus۔nes, fōr θā ʃal bē fil۔t. Hapē iz θe mēk, fōr θā ʃal inherit θe Erθ. Hapē iz θe pyūr in hart, fōr θā ʃal sē God.’ Sā furθermor, ‘Hapē iz θā hū mōrn, fōr θā ʃal bē komfort۔t. Hapē iz θā hū wēp, fōr θā ʃal rēsēv θe spērit ov rējōēs۔in. Hapē iz θe mersēful, fōr θā ʃal obtān mersē. Hapē iz θe pēas·māk۔ōrs, fōr θā ʃal bē nām۔t son۔s ov God. Hapē iz θā hū iz persekyūt۔t fōr rīqus۔nes’ sāk, fōr θā’s iz θe king۔dom ov heven. Hapē iz yū۔s wen man۔s ʃal rēvīl yū۔s and persekyūt yū۔s and ʃal fals۔lē sā al maner ov ēvil aganst yū۔s; rējōēs and bē eksēd۔bē glad, fōr grāt iz yōr rēward in heven. Hapē efektiv pēpel۔s iz mōtivāt۔d not bī fēr ov rong dū۔in but bī luv ov rīt·dū۔in. Mī breθren, az Ī send yū۔s fōrθ, yū۔s iz θe salt ov θe Erθ. But if θis salt lūz it’s sāvor, it wil bē worθ۔les, and wil bē tos۔t awā and tred۔t upon. Yū۔s iz θe līt ov θe world. A sitē upon a hil kan·not bē hīd۔t. Nēθer dū wē līt a kandel and put it benēθ a buʃel; wē insert it intū a kandel·hold۔ōr, from wār it ʃīn līt tū al in θe hows. Let yōr līt sō ʃīn θat pēpel۔s mā sē yōr gōod dēd۔s and bē lēd۔t tū glōrēfī yōr Faθer hū iz in heven. Θe hī۔est level۔s ov self۔rēalīzāʃun iz atān۔t bī worʃip and servis.” Jēsus furθer instrukt۔d, “Dū not fōrsful۔lē rēsist un۔justis; put not yōr trust in θe arm ov θe fleʃ. If yōr nābōr smīt yū on yōr rīt qēk, turn tū hē yōr oθer qēk. Sufer un۔justis raθer θan rēsort tū lo۔s. Wiθ benevolens and mersē minister۔ōr tū al hū iz in distres and in nēd. Luv yōr enemē. Dū gōod tū θōz hū hāt yū. Bles θōz hū kurs yū. Prā fōr θōz hū spītful۔lē abyūs yū. And wutsōever yū belēv θat Ī wud dū fōr pēpel۔s, dū alsō fōr θā. Yū۔s iz komiʃun۔t tū sāv pēpel۔s, not juj θā. At θe end ov yōr Erθ līf, yū۔s wil ekspekt mersē from God; θerfōr dur yōr mōrtal līf, ʃō mersē tū al yōr breθren in θe fleʃ. Yū۔s hav ērhēr۔d it sā۔d, ‘If θe blīnd lēd θe blīnd, bōθ ʃal fal intū θe pit.’ If yū۔s wud gīd oθer۔s intū θe king۔dom, yū۔s must yōrself۔s wak in θe klēr līt ov trūθ. In al θe biznes ov θe king۔dom Ī eksōrt yū۔s tū ʃō just juj۔ment and kēn wizdom. Θat wiq iz hōlē, prezent not tū dog۔s, nēθer kast yōr perl۔s tū swīn۔s, lest θā trampel yōr jem۔s benēθ fōot and turn tū atak yū۔s. Bēwār ov fals profet۔s: wolf۔s in ʃēp۔s’ klōθ۔in. Bī θā’s frūt۔s yū۔s ʃal rekognīz θā. Dū wē gaθer grāp۔s from θorn۔s, ōr fig۔s from θisel۔s?” Konklūd۔d Jēsus, “In gān۔ing entrans intū heven, wut mater۔s iz mōtiv; God lōok intū pēpel۔s’ hart۔s, and juj bī θā’s iner yern۔ins and sinsēr intenʃun۔s.”

At sunfal θā wak۔d down from θe mowntin, and θat ēvenin in θe hōm ov Zebedē θā ēt۔d a simpel mēl. Afterward θe twelv bild۔d a fīr in θe garden tū warm θāself۔s, and ask۔d Jēsus tū jōin θā, az θā wuz stil boθer۔d wiθ kwestyon۔s. Jēsus sit۔d wiθ θā, and sā۔d, “Yū۔s fīnd it difikult tū rēsēv mī mesaj bēkuz yū۔s wud bild θe nū tēq۔in direkt۔lē upon θe ōld, but Ī deklār θat yū۔s must bē rē۔birθ۔t. Yū۔s must start owt afreʃ az litel qīld۔s and bē wilin tū trust mī tēq۔in and belēv in God. But dū not māk θe mistāk ov θink۔ing θat Ī hav kom tū set asīd θe lo and θe profet۔s; Ī hav not kom tū destrōē but tū fulfil, tū enlarj and ilūmināt. Ī kom not tū transgres θe lo but raθer tū rīt nū komand۔ments on θe tablet۔s ov yōr hart۔s. Ī demand ov yū۔s a rīqus۔nes θat ʃal eksēd θe rīqus۔nes ov θōz hū sēk tū obtān θe Faθer’s fāvor bī almsgiv۔in, prār, and fūdfast۔in. Mōral worθ kan·not bē derīv۔t from mēr rēpreʃun – ōbā۔ing ‘Θow ʃal not’ injunkʃun۔s, fēr and ʃām, iz non۔worθ۔ē mōtivāʃun۔s fōr rēlijus liv۔in. Rēlijon iz valid ōnlē wen it rēvēl θe faθer۔hōod ov God and enhans θe sib۔hōod ov pēpel۔s. If yū۔s wud enter θe king۔dom, yū۔s must hav a rīqus۔nes θat konsist in luv, mersē, and trūθ — θe sinsēr desīr tū dū θe wil ov mī Faθer in heven.” Pēter ask۔d, “Mastōr, if yū hav a nū komand۔ment, let wē ērhēr it.” Jēsus anser۔d, “Mōses giv۔d yū۔s θe komand۔ment, ‘Dū not komit adulterē.’ But Ī sā tū yū۔s, evrē man hū lōok upon a woman lustful۔lē hav alredē komit۔d adulterē wiθ ʃē in his hart. Yū۔s must ēvalūāt yōr felō۔s bī θā’s dēd۔s, but God juj yū۔s bī yōr intent.” Aposol Jāms ask۔d, “Mastōr, wut ʃud wē tēq rēgard۔in divōrs۔ment? ꝭal a man divōrs his wīf, az Mōses direkt۔d?” Rēplī۔d Jēsus, “Ī hav not kom tū lejislāt but tū enlīten. Ī hav kom not tū rēfōrm θis world but raθer tū establiʃ θe king۔dom ov heven. It iz not θe wil ov θe faθer θat Ī ʃud yēild tū θe temptāʃun tū tēq yū۔s rūl۔s ov govern۔ment, komers, ōr sōʃal bēhāvyōr, wiq, wīl θā kud bē gōod fōr tūdā, wud bē far from sūt۔abel fōr sōsīetē ov anoθer plās·tīm.” Hē ad۔d, “Rēmember, Ī hav ʃēp۔s not ov θis qūn, tū hū Ī iz alsō bēhōld۔d, sō Ī must provīd fōr θā θe patern ov dū۔ing θe wil ov God wīl liv۔ing a mōrtal līf.” Ask۔d Naθanēl, “Mastōr, iz θer nō plās fōr justis? Mōses sā۔d, ‘An ī fōr an ī, and a tūθ fōr a tūθ.’ Wut ʃal wē sā?” Anser۔d Jēsus, “Pā bak ēvil۔nes wiθ gōod۔nes. Man۔s hav suq lo۔s, but not sō in θe king۔dom, wār bēhāvyōr iz dētermin۔t bī luv and mersē.” Hē ad۔d, “Dū yōr gōod dēd۔s in sēkret; wen yū giv alms, let not θe leftsīd hand no wut θe rītsīd hand iz dū۔ing. And wen yū prā, gō apart bī yōrself, and not yūs repetiʃun۔s and mēn۔inles frāz۔s. Θe Faθer no wut yū nēd ēven bēfōr yū ask.” At Sīmon Zelotes’ kwestyon, Jēsus anser۔d, “Yes, Sīmon, al man۔s iz θe son۔s ov God, and θat iz θe gōod nūz yū wil prōklām.” After θe aposol۔s had tok۔d among θāself۔s dur a ʃōrt tīm, Jēsus sā۔d, “Rekognīz θe twū vyūpōint۔s ov al mōrtal bēhāvyōr: θe hyūman and θe divīn, θe wā۔s ov θe fleʃ and θe wā ov θe spērit, θe estimāt ov tīm and θe vyūpōint ov ēternitē.”

Jēsus yūtilīz۔d θe word “God” tū designāt θe īdēa ov dēitē, and θe word “Faθer” tū designāt θe ekspērēens ov no۔ing God. Az hē wel no۔d, God wuz muq mōr θan a faθer, but “Faθer”, tū bē komprēhend۔t in it’s larj۔est posabel mēn۔in, wuz pēpel۔s’ hī۔est konsept ov God. Θe word “God” kud not bē defīn۔t, and θerfōr stand۔d fōr θe infinit konsept ov θe Faθer.

Θe aposol۔s wuz kēn tū prōsēd from personal gīd۔ōrs tū publik spēk۔ōrs, but not wiθowt a mejur ov trepidāʃun, sō θā komyūnikāt۔d tū Jēsus θat θā wuz not kwīt redē, and ask۔d if θā kud tārē long۔er on θe nōrθern lāk ʃōr sō θā kud tū rēsēv mōr instrukʃun. Jēsus agrē۔d. Fōr several wēk۔s trūθ sēk۔ōrs and kyūrēus spektāt۔ōrs, singel۔lē and in grūp۔s, had bin arīv۔ing at Beθsīda from θe nērbī kuntrē and az far awā az Sēzarea, Jerūsalem, Tīr, Sidon, and ēven Dimaʃk. Hērtofōr Jēsus had grēt۔d θā and tēq۔d θā abowt θe king۔dom, but hē hand۔d θe task tū θe twelv, wiθ hū hē lāter hōld۔d prīvat konferens۔s long intū θe nīt۔s. Θus, manē kwestyon۔s wuz ask۔t and anser۔t ōver a wīd rānj ov topik۔s. Jēsus eksalt۔d familē līf az θe hī۔est hyūman dūtē, but hē tēq۔d θat familē rēlāʃunʃip۔s ʃud not trump rēlijus obligāʃun۔s, and hē trī۔d tū dampen θe Jūan tendensē tū eksesiv۔lē onor ansestōr۔s. Welθ hē dū۔d not denowns, but hē warn۔d ov it’s negativ efekt۔s upon not al but manē; hē ofen refer۔d tū welθ’s non-fār and non-ēkwal distribyūʃun, but hē owtpōint۔d θat, kontrārē۔lē, non۔diskrimināt benevolens rēsult۔d in sōʃal ēvil۔s, and hē kwōt۔d aprūv۔lē θe Jūw۔ē adaj, “Hē hū rēfyūz tū work ʃal not ēt.” Hē advans۔d nō ekonomik θērē۔s, nor ēven advōkāt۔d politikal rēfōrm; hē hiself ōbā۔d al sivil lo۔s and regyūlāʃun۔s. His aposol۔s had partikyūlar difikult۔itē komprēhend۔ing his polisē ov non-rēsistans; hē tēq۔d θā not tū rēsist ēvil, not tū kombat un۔justis ōr injurē, yet Jēsus dū۔d not tēq pasiv tolerans ov rong bēhāvyōr, and hē aprūv۔d ov sōʃal puniʃ۔ment ov ēvil·dū۔ōrs and krīminal۔s, aknolej۔ing θat govern۔ments must somtīm۔s yūtilīz fōrs tū māntān sōʃal ōrder and justis. Mōst strīdent۔lē, hē warn۔d aganst rētalēāʃun, aganst θe pōisnus mōtiv ov rēvenj, advōkāt۔ing insted tū asīn suq mater۔s tū govern۔ment, on θe won hand, and tū God, on θe oθer, sumarē۔īzing, “A rong iz perpeqūāt۔t bī venjens,” and rēpēt۔ing, “Luv yōr enemē.” His tēq۔in wuz mān۔bē positiv, not negativ. Not bēing a mōral rēfōrm۔ōr, hē litel kritisīz۔d θe sōʃal vīs ov his dā, koment۔ing θat sensūal urj۔s wuz not supres۔t bī ēθer rēlijus rēbyūk ōr lēgal prōhibiʃun۔s. Hē iterāt۔d θat strong karakter wuz not derīv۔d from not dū۔ing rong but from dū۔ing rīt, un۔selfiʃ۔nes bēing θe mark ov hyūman grāt۔nes. His fyū denunsēāʃun۔s wuz mān۔lē direkt۔d aganst prīd, krūltē, opreʃun, and hipokrisē, along wiθ, “Juj not, θat yū bē not juj۔t.” His grand īdēa wuz θat al pēpel۔s wud bēkum alīk God, and θenupon solv θā’s politikal, sōʃal, and ekonomik problem۔s. Θe aposol۔s komprēhend۔d his word۔s tū vārē۔ē degrē۔s, yet it wuz θā’s resīd۔ing wiθ Jēsus, observ۔ing his mōral۔bē non۔reprehensive līf, θat konvins۔d θā abov al els tū folō hē and spred his tēq۔in.

Dur θe ēvenin bēfōr θā embark۔d on θā’s jurnē sowθ۔ward, Jēsus advīz۔d θā tū tāk nēθer monē nor ekstra klōθ۔in, sā۔ing, “Θe lābor۔ōr iz worθ۔ē ov his hīr.” And fīnal۔lē hē sā۔d: “Bēhōld, Ī send yū۔s fōrθ az ʃēp۔s in θe midst ov wolf۔s; bē yū۔s θerfōr az wīz az serpent۔s and az harm۔les az duv۔s. But tāk hēd, fōr yōr enemē۔s wil sumon yū۔s bēfōr θā’s kownsil۔s, wīl in θā’s sinagog۔s θā wil kastigāt yū۔s. Wen bēfōr govern۔ōrs and lēdrūl۔ōrs yū۔s wil bē bring۔t bēkuz yū۔s belēv θis gospel, yōr testimōnē ʃal bē a witnes from mē tū θā; wen θā lēd yū۔s tū juj۔ment, bē not ankʃus abowt wut yū۔s ʃal rēplī, bēkuz θe spērit ov God resīd wiθin yū۔s and wil at suq a tīm spēk θrū yū۔s. Som ov yū۔s wil bē kil۔t, and bēfōr yū۔s establiʃ θe king۔dom on Erθ, yū۔s wil bē hāt۔t bī manē pēpel۔s bēkuz ov θis gospel. But fēr not; Ī wil bē wiθ yū۔s, and mī spērit ʃal gō bēfōr yū۔s intū al θe world. Mī Faθer’s presens wil abīd wiθ yū۔s wīl yū۔s gō first tū θe Jūan۔s, θen tū θe jentīl۔s.”

*

Dur θe mōrnin ov 19 Janyūarē, yēr 27, Jēsus and θe twelv aposol۔s prepār۔d tū depart θā’s hedkwarter۔s in Beθsīda. At Zebedē’s hows θe familē۔s ov θe twelv had arīv۔d tū sā gōodbī and wiʃ θā wel in θā’s nū ventūr. Jēsus wuz awā, θus aposol Andrū go۔d tū serq fōr hē, fīnd۔ing hē sit۔ing in a bōt slīt۔bē of·ʃōr, wēp۔ing. Nun ov Jēsus’s familē, alθō θā resīd۔d nērbī, had kom tū wiʃ hē godspēd. Θe fēl۔ins ov his broθer۔s Jāms and Jūd had bin hurt wen hē had eksklūd۔d θā from his iner sirkel ov asōʃēāt۔s; Jēsus’s plan۔s dū۔d not inklūd kin۔s among his aposol۔s. His moθer Marē fēl۔d hurt at wut ʃē persēv۔d az her ōld۔est son's alūf۔nes; ʃē flukqūāt۔d bētwēn enθūzēastik ekspektansē θat hē wuz destind tū bēkum θe nū king Dāvid, and disapōint۔ment and despār θat hē wuz not; ʃē ofen vōis۔d θat ʃē dū۔d not komprēhend hē. Ōnlē Rūθ, θe yung۔est, rēmān۔d stedfast lōyal tū her broθer, but on θat festiv mōrnin ʃē wuz visit۔ing her broθer Jōsef at Nazareθ. Oθer familē membōr۔s stā۔d awā bēkuz ov prīd, disapōint۔ment, mis۔komprēhenʃun, petē rēzent۔ment.

Ap nūn Jēsus and his aposol۔s hed۔d sowθ·ēst۔ward tū river Jōrdan, θen wak۔d sowθ۔ward. Θe nekst dā θā rēq۔d Pela, on θe ēstern sīd ov θe river, wār Jon had baptīz۔d Jēsus. Θer θā tārē۔d, az pēpel۔s gaθer۔d – several hundred۔s bī θe end ov θe first wēk – tū lisen θe aposol۔s’ tēq۔in. But it wuz a stumbel۔ing stōn tū θōz hū had bin Jon θe baptīz۔ōr’s folō۔ōrs θat Jēsus had dū۔d noθin tū help Jon owt ov prison.

After anoθer wēk, θā rē۔lōkāt۔d far۔er sowθ۔ward tū nēr Amaθus. Tū θe multitūd θe aposol۔s prēq۔d twīs per dā, and Jēsus prēq۔d ēq Sabaθ afternūn. Pēter, Jāms, and Jon dū۔d mōst ov θe publik prēq۔ing. Filip, Naθanēl, Tomas, and Sīmon dū۔d muq ov θe personal work and kondukt۔d lernklas۔s fōr speʃal grūp۔s ov inkwīr۔ōrs; θe twin۔s kontinyū۔d θā’s jeneral patrōl sūpervīʃun, wīl Andrū, Maθyū, and Jūdas fōrm۔d a manaje۔ē komitē ov θrē, ēq alsō dū۔ing muq rēlijus work. Wen mis۔komprēhenʃun۔s and un۔agrē۔ments okur۔d bētwēn Jon θe baptīz۔ōr’s disīpel۔s and Jēsus’s aposol۔s, Jēsus rēfyūz۔d tū bēkum involv۔d, sā۔ing, “A wīz parent dū not qūs sīd۔s in θe petē kwarel۔s ov his qīld۔s.”

Az alwās, it wuz not ōnlē wut Jēsus sā۔d but wut hē dū۔d θat sō atrakt۔d and impres۔d pēpel۔s ov bōθ jender۔s and al mōd۔s ov līf. Dur al okāʃun۔s hē displā۔d wizdom and fār۔nes. Θe kombīnāʃun ov his qarm and θe fōrs ov his personalitē – and θe fakt ov his ruged, nōmadik, hōm۔les līf۔stīl – rēsult۔d in komand۔ē inflūens. Hē disregard۔d publik ōpinyon, ask۔d nōbodē fōr advīs, never apolojē۔īzd, ignōr۔d prāz. Hē wuz never eksīt۔ē, veks۔t, diskonsert۔t, ēven surpriz۔t. His tēq۔in wuz startel۔bē oθōritātiv, ofen θril۔bē dīnamik, emplōē۔ing lūsid lojik and sagāʃus insīt, deliver۔d wiθ pōiz, tolerans, pāʃents. His fās wuz θat ov a praktikal karpentōr, not ov a non-world۔ē drēm۔ōr. Maskyūlin and fēr۔les, his akʃun۔s wuz yet tender and jentel, his atitūd humbel.

Wīl sōjorn۔ing nēr Amaθus, θe aposol۔s tēq۔d θōz hū had gaθer۔d, wīl mōst ov Jēsus’s tēq۔in wuz direkt۔d at θe twelv. Tū θā hē emfasīz۔d God az a faθer, not az a divīn bōokēpōr talē۔ing sin۔s bēfōr θe fīnal juj۔ment; Jūan۔s had long konsēv۔d ov God az king ov al kolektiv۔lē, but Jēsus’s nū tēq۔in depikt۔d God az a luv۔ē faθer ov θe individyūal. Sā۔d hē, “Wen θe Faθer’s wil iz yōr lo, yū iz a nōbel slāv, but yū iz hardlē in θe king۔dom; it iz wen θe Faθer’s wil iz yōr wil θat yū hav bēkum a liberāt۔t qīld ov God, establiʃ۔t wiθin in θe king۔dom.” Jēsus trī۔d tū frē θe aposol۔s from θe īdēa ov kil۔ing animal۔s fōr rēlijus purpos۔s, but θe man۔s had bin tēq۔t θat animal sakrifīs wuz θā’s rēlijus dūtē, θus θā wuz slō tū komprēhend. And hē bēgin۔d trān۔ing θe twelv tū komfort θe aflikt۔t and minister tū θe sik, alθō θā kud not disern θe diferens bētwēn θe pozeʃun ov ēvil spērit۔s – wiq hē promis۔d tū eradikāt permanent۔lē upon his asenʃun tū heven – and insānitē. Agin θen agin Jēsus warn۔d θā aganst krēāt۔ing krēd۔s, lest θe krēd۔s harden intū dogma and θerfōr hamper, not gīd. Fōr θat rēson had hē destrōē۔d al his rīt۔ins, and had rēfrān۔d from ēnunsēāt۔ing lo۔s ōr establiʃ۔ing ōrg۔s efekt۔ing θe rēlijus līf۔s ov individyūal۔s.

After θrē wēk۔s, θā rē۔lōkāt۔d far۔er sowθ۔ward and rē۔kros۔d θe river at θe fōrd slīt۔bē nōrθ۔ward ov Ded Lāk, depart۔ing Perea and enter۔ing Jūdea. Wīl tārē۔ing in θe ārēa, pār۔s ov aposol۔s fōrā۔d intū town Jerikō tū tēq. After fōur wēk۔s, az θe tīm ov θe Pasōver aprōq۔d, θā al jurnē۔d up·hil tōward Jerūsalem tū Beθanē tū θe hōm ov Lazarus, wār θā wuz atend۔d tū bī Lazarus’ sister۔s Marθa and Marē. Sundā mōrnin, 6 April, θā enter۔d nērbī Jerūsalem.

Θat first dā in θe sitē Jēsus rēturn۔d tū θe hows ov Anas, θe fōrmer hī prēst and kin ov Zebedē’s wīf Salōmē. But Anas, az θō hē dū۔d not aprūv ov wut hē had ērhēr۔d ov Jēsus’s dū۔ing, wuz not frend۔ē, θus Jēsus kwik۔lē depart۔d, sā۔ing, “Fēr iz man’s qēf enslāv۔ōr, and prīd his grāt wēak۔nes. Wil yū bētrā yōrself intū bondaj tū bōθ ov θēz destrōē۔ōrs ov jōē and libertē?” Anas dū۔d not rēplī.

Dā۔ē ēθer Jēsus ōr won ov his aposol۔s tēq۔d at θe tempel. Az θe Pasōver krowd۔s swel۔d, θe aposol۔s kondukt۔d tēq۔ing grūp۔s owtsīd θe sākred prēsinkt۔s. Θā prōklām۔d θat θe king۔dom ov heven wuz at hand, and θat bī fāθ in θe faθer۔hōod al kud enter, θus bēkum۔ing qīld۔s ov God. Luv, θā sā۔d, wuz θe rūl ov liv۔ing wiθin θe king۔dom. Manē hundred۔s rējōēs۔d in θe nū tēq۔in – but θe qēf prēst۔s wuz perturbd, and debāt۔d how tū rēakt.

Among θe Pasōver atend۔ōrs wuz a Helasan Jūan from Krēt īland, nām۔d Flavēus, a grāt admīr۔ōrt ov byūtēful pānt۔ins and skulptūr۔s, and θe grand hows θat hē okyūpī۔d wen sōjorn۔ing in Jerūsalem wuz ekskwisit۔lē adōrn۔t wiθ trejūr۔s hē had gaθer۔d dur his world travel۔s. Jēsus, upon enter۔ing θe hows, insted ov rēbyūk۔ing hē fōr pozes۔ing θe nūmerus supōs۔bē īdolatrus objekt۔s, manifest۔d grāt interest in θe entīr kolekʃun and ask۔d manē aprēʃēātiv kwestyon۔s abowt θā az Flavēus eskort۔d hē from rūm tū rūm, ʃō۔ing hē his fāvorit statyū۔s. After θe tūr Jēsus, nōtis۔ing his hōst۔ōrs bēwilder۔ment, sā۔d, “Bēkuz yū aprēʃēāt θe byūtē ov θing۔s krēāt۔t bī mī Faθer and faʃun۔d bī artistik hand۔s, wī ʃud yū ekspekt tū bē rēbyūk۔t? Bēkuz Mōses long agō atempt۔d tū kombat īdolatrē and worʃip ov fals god۔s, wī ʃud al pēpel۔s hensfōrθ frown upon prōdukʃun ov grās and byūtē? Bēkuz Mōses tēq۔d suq rēstrikʃun۔s tū θe darken۔d mīnd۔s ov θōz dā۔s, wut hav θat tū dū wiθ tūdā wen θe Faθer in heven iz rēvēl۔t az θe yūniversal spērit lēdrūl۔ōr ōver al? In θe kom۔ing king۔dom θā ʃal nōlonger tēq, ‘Dū not worʃip θis, dū not worʃip θat’; nōlonger ʃal θā konsern θāself۔s wiθ komand۔s tū rēfrān from θis and θat; raθer ʃal θā bē konsern۔t wiθ won suprēm dūtē, ekspres۔d in twū grāt privilej۔s: sinsēr worʃip ov θe infinit Paradīs Faθer, and luv۔ē servis tōward θā’s felō۔s. If yū luv yōr nābōr az yū luv yōrself, yū rēalē no θat yū iz a qīld ov God. Hensfōrθ intelijent pēpel۔s mā enjōē θe trejūr۔s ov art wiθowt konfūs۔ing θā wiθ īdol worʃip.”

Ēq wēk Jēsus spend۔d won ōr twū nīt۔s at θe hōm ov Flavēus, wār manē prominent Jūan۔s kom۔d in sēkret tū intervyū hē. Among θā wuz Jākob, anoθer welθ۔ē Jūan trād۔ōrt, alsō from Krēt. Sā۔d hē tū Jēsus, “But, rabī, Mōses and θe ōlden profet۔s tel wē θat Yāwā iz a jelus God, a God ov grāt raθ and fērs ānger. Θe profet۔s sā Hē hāt ēvil·dū۔ōrs and rēk venjens on θōz hū un۔obā his lo۔s. Yet yū and yōr disīpel۔s tēq θat God iz a benevolant and kompaʃunāt Faθer hū sō luv al pēpel۔s θat hē wud welkom θā intū θis nū king۔dom ov heven, wiq yū prōklām iz sō nēr at hand.” Jēsus rēplī۔d, “Jākob, yū hav wel stāt۔d θe tēq۔ins ov θe ōlden profet۔s hū gīd۔d θe qīld۔s ov θe tīm۔s in akōrdans wiθ θe līt ov θōz dā۔s. Owr Faθer in Paradīs iz qānj۔les. But θe konsept ov his nātūr hav enlarj۔d and grō۔d from θe dā۔s ov Mōses down θrū θe tīm۔s ov Amos and ēven tū θe tīm۔s ov profet Īzāa. And now hav Ī kom in θe fleʃ tū rēvēl θe Faθer in nū glōrē and tū ʃō fōrθ his luv and mersē tū al on al world۔s. Az θe gospel ov θis king۔dom ʃal spred ōver θe world wiθ it’s mesaj ov gōod qēr and gōod wil tū al pēpel۔s, rēlāʃunʃip۔s among familē۔s and nāʃun۔s wil kontinyū۔lē imprūv. Az tīm pas۔s, az pēpel۔s beter komprēhend θe luv ov θe Faθer in heven fōr his qīld۔s on Erθ, faθer۔s and θā’s qīld۔s wil luv ēq oθer mōr.” After a poz, Jēsus kontinyū۔d, “Wen yōr ōn qīld۔s iz yung and non۔matūr, and wen yū must qastīz θā, θā mā belēv θat θā’s faθer iz ānger۔ē and fil۔d wiθ rēzentful raθ. Θā’s non۔matūr۔itē kan·not penetrāt bēyond θe puniʃ۔ment tū disern θā’s faθer’s farsīt۔ē and korektiv afekʃun. But wen θēz sām qīld۔s grō tū matūr, wud it not bē folē fōr θā tū kling tū θōz erlē۔er mis۔konsēv۔t nōʃun۔s rēgard۔in θā’s faθer? Az adult۔s θā wil natūral۔lē disern θā’s faθer’s luv in al θōz erlē disiplin۔in. Θus ʃud not hyūman۔itē, after manē sentūrē۔s, kom tū beter komprēhend θe underlī۔ē luv۔ē karakter ov θe Faθer in heven? After sō manē suksesiv birθsīkel۔s ov spiritūal ilūmināʃun, wī persist in vyū۔ing God az Mōses and θe profet۔s dū۔d?” Sē God in a nū wā, kownsil۔d Jēsus, konklūd۔ing, “Rējōēs tū enter θe king۔dom wār suq a mersēful faθer lēdrūl.”

A welθ۔ē and ōld membōr ov θe Jūan Sanhedrin nām۔d Nikōdemus had ērhēr۔d muq abowt θe tēq۔ins ov θe Galilēen, θerfōr won afternūn hē go۔d tū θe tempel kōrtyard tū ērhēr Jēsus tēq, and hē wuz intrēg۔t; but hē dār۔d not rēturn, fēr۔ing bēing sē۔d lisen۔ing tēq۔in sō at vārēans wiθ θat ov θe Sanhedrin. Θus hē arānj wiθ Andrū a prīvat mēt۔in wiθ Jēsus at θe hows ov Flavēus, and won ēvenin apēr۔d θer, sā۔ing, “Rabī, wē no θat yū iz a tēq۔ōr send۔t bī God, bēkuz nō mēr man kud sō tēq unles God wuz wiθ hē. Ī desīr tū no mōr abowt yōr tēq۔in.” Jēsus anser۔d, “Verilē, verilē Ī sā tū yū, Nikōdemus, unles a pēpel iz rē۔birθ۔d ov θe spērit, hē kan·not enter intū θe king۔dom ov God.” Rēplī۔d Nikōdemus, “But how kan an ōld man bē birθ۔t agin? Hē kan·not enter a sekond tīm intū his moθer’s wūm.” Jēsus sā۔d, “Θat wiq iz birθ۔d ov fleʃ iz fleʃ, θat wiq iz birθ۔d ov spērit iz spērit. Marvel not. Wē dōnt sē wind, but wē ērhēr θe rusel ov lēf۔s. Alīkwīz wē dōnt sē spērit, but wē bēhōld it’s manifestāʃun۔s.” Nikōdemus sā۔d, “But how kan Ī bēgin tū grasp θis spērit θat iz tū rē۔māk mē in prepārāʃun fōr enter۔ing intū θe king۔dom?” Jēsus sē۔d θat Nikōdemus wuz a man ov kultūr, altrūizim۔ē, wiθ hī mōral kwalitē۔s, but θat hē dū۔d not no how tū submit, az a litel qīld iz wilin tū submit tū his erθ۔ē faθer, tū θe wil ov God. Hē anser۔d: “Alredē dū θe spērit ov θe Faθer in heven resīd wiθin yū. If yū wud bē lēd۔t bī θis spērit, sūn wud yū bēgin tū sē wiθ it’s ī۔s, and θen bī it's gīdans wud yū bē rē۔birθ۔t ov θe spērit, bēkuz yōr ōnlē purpos in liv۔ing wud bē tū dū θe wil ov yōr heven۔ē Faθer. Θen wud yū bēgin tū prōdūs in yōr dā۔ē līf θe abundant frūt۔s ov θe spērit.”

After a bizē wēk ov tēq۔in and personal kownsil۔ing dur Pasōver, Jēsus and θe twelv rēturn۔d tū Beθanē tū rest. Dur θe first afternūn θer, in anser tū a kwestyon bī aposol Tomas abowt θe king۔dom ov heven, Jēsus eksplān۔d θat hē emplōē۔d θe “king۔dom īdēa” bēkuz Jūan۔s wuz ekspekt۔ing a nū king۔dom, however fōr hyūman۔itē θat wuz not θe best wā tū ilustrāt pēpel۔s’ rēlāʃunʃip wiθ God. Insted, pēpel۔s ov anoθer era and oθer plās۔s “wil beter komprēhend θe gospel wen it iz prezent۔d in term۔s ekspresiv ov θe familē rēlāʃunʃip.” Jēsus θen lonq۔d intū a diskuʃun abowt familē۔s, fōkus۔ing on māl parent۔s. Mōrtal alīk۔nes۔s wuz inhērent in θe rēlāʃunʃip, hē owtpōint۔d, bēkuz qīld۔s inherit parental trāt۔s. Trū faθer۔s reliʃ۔d provīd۔ing not ōnlē fōr θā’s qīld۔s’ nēd۔s but fōr θā’s qīld۔s’ plejur۔s. Wīz faθer۔s kārful۔lē plan fōr θā’s qīld۔s’ edyūkāʃun and trān۔in, prepār۔ing θā fōr θā’s responsabelitē۔s. Az nesesārē, farsīt۔ē faθer۔s gīd, korekt, disiplin, and somtīm۔s rēstrān θā’s non۔matūr ofsprin. Θā engāj in intimāt and luv۔ē konversāʃun۔s wiθ θā’s qīld۔s, wiθ an ēr ōpen tū θā’s petiʃun۔s, wīl bēing alwās redē tū ʃār θā’s difikult۔itēs and hardʃip۔s. Faθer۔s iz·not alīk juj۔s, enemē۔s, ōr kreditōr۔s; θā dū not hōld rēvenjful memōrē۔s aganst θā’s qīld۔s; raθer, kompaʃunāt faθer۔s iz fōrgiv۔ē. Temporal faθer۔s līk tū lēv an inheritens fōr θā’s son۔s. Suq alsō, eksplān۔d Jēsus, iz θe rēlāʃunʃip bētwēn θe Faθer in heven and pēpel۔s on Erθ.

Bī θe end ov April, opōziʃun tū Jēsus among θe Farisē۔s and Sadyūsē۔s had bēkum sō prōnowns۔d θat hē and his aposol۔s depart۔d Jerūsalem, wak۔ing sowθ۔ward tū Beθlehem, θen far۔er sowθ۔ward tū Hebron, wār θā spend۔d a monθ in personal tēq۔in, hows tū hows. Θen θā rēturn۔d nōrθ۔ward, kamp۔ing in tent۔s on θe western slōp ov Mowntin ov Oliv۔s not far from brōok Kidron in a garden publikpark nām۔d Geθsemān, minister۔ing tū larj number۔s ov inkwīr۔ōrs. Sabaθ wēkend۔s θā yūsūal۔lē spend۔d wiθ Lazarus and his sister۔s in Beθanē.

At θe end ov Jūn θā ventūr۔d nōrθ۔ward tū Samarēa, wār manē Samarēan۔s ērhēr۔d Jēsus glād۔lē. Won afternūn nēr town Sīqar, Jēsus rest۔d at a fāmus growndwel, dub۔t Jākob’s growndwel, wīl θe aposol۔s wuz bizē feq۔ing fūd and erekt۔ing θā’s tent۔s. Jēsus wuz θirst۔ē, but had nō wā ov pul۔ing up water, θus wen a woman arīv۔d hē sā۔d tū ʃē, “Giv mē a drink.” ꝭē, pritē, respond۔d, “How iz it θat yū, bēing a Jūan, ask fōr a drink ov mē, a Samarēan woman?” Jēsus anser۔d: “Ī hav indēd ask۔d yū fōr a drink, but if yū kud ōnlē komprēhend, yū wud ask mē fōr a drink ov θe liv۔in water.” Sā۔d ʃē, “But, sir, yū hav nō jar, and θe growndwel iz dēp; from wār, θen, hav yū θis liv۔in water? Iz yū grāt۔er θan owr faθer Jākob hū giv۔d wē θis growndwel, and hū drink۔d θerov hiself and his son۔s and his katel?” Jēsus rēplī۔d, “Al hū drink ov θis water wil θirst agin, but hūever drink ov θe water ov θe liv۔in spērit ʃal never θirst. And θis liv۔in water ʃal bēkum in tā a growndwel ov rēfreʃ۔ment spring۔ing up ēven tū ēternal līf.” Θe woman sā۔d, “Giv mē θis water θat Ī θirst not, nēθer kom al θe wā hiθer tū feq.” Jēsus, nōtis۔ing θat θe woman wuz akt۔ing flirtāʃus۔lē, sā۔d, “Woman, gō tū yōr husband, and bring hē hiθer.” Rēplī۔d ʃē, “But sir, Ī hav nō husband.” Sā۔d Jēsus: “Yū hav spēk۔d trūθful۔lē, bēkuz, wīl yū mā hav wons had a husband, hē wiθ hū yū now resīd iz not yōr husband.” Θā woman respond۔d, “Mī Lōrd, Ī persēv θat yū iz a hōlē man ōr perhaps a profet. Ī no θat Jon hav prēq۔d abowt θe kom۔ing ov a konvert۔ōr, hū wil bē nām۔t θe deliver۔ōr, hū wil deklār tū wē al θing۔s—” Jēsus interupt۔d, sā۔d, “Ī tū hū yū spēk iz hē. Woman, gō yōr wā. God hav fōrgiv۔d yū. Hensfōrθ yū wil liv a nū līf. Yū hav rēsēv۔d θe liv۔in water, and a nū jōē wil spring up wiθin yōr sōul, and yū ʃal bēkum a doter ov θe mōst hī.” Θe woman, lēv۔ing her water jar, hurē۔d tū town, and prōklām۔d tū al ʃē mēt۔d, “Gō owt tū Jākob’s growndwel, and gō kwik۔lē. Θer yū۔s wil sē a man hū tel۔d mē al Ī ever dū۔d. Kan hē bē θe konvert۔ōr?” Θus at θe growndwel, az θe sun lōer۔d in θe skī, a grāt krowd asembel۔d, and Jēsus eksplān۔d abowt θe water ov līf, θe gift ov θe indwel۔ing spērit.

Jēsus and his aposol۔s jurnē۔d alsō tū θe nū Helasan sitē۔s ov Fāsali and Arqelās nēr θe river, and prēq۔d tū gaθer۔ins ov Helasan۔s, Rōman۔s, and Suriyahan۔s – jentīl۔s hū tend۔d tū konsider Jēsus’s tēq۔in heven۔ē and īdēal, but sūt۔abel mān۔lē fōr wēaklin۔s and slāv۔s, in kontrast tū θā’s rēlijon θat inspīr۔d θe akīr۔ment ov strong, rōbust, and agres۔ē karakter. Θā asert۔d θat if man۔s bēkum۔d enfēbel۔ē spesimen۔s ov non-rēsist۔ōrs, θā wud sūn dī from θe fās ov θe Erθ. Wen θe aposol۔s ask۔d Jēsus how tū respond tū suq objektʃun۔s, Jēsus tel۔d θā, “Yū۔s iz θe first voluntēr۔ōrs ov a long līn ov sinsēr belēv۔ōrs hū wil amāz hyūman۔itē bī θā’s hērōik devōtʃun tū spred۔ing θe gospel. Kompār۔d tū dī۔ing in fizikal batel wen yōr kuraj iz strenkθen۔t bī θe presens ov yōr fīt۔in komrad۔s, muq mōr kuraj and devōtʃun iz rēkwīr۔t tū al alōn lā down yōr līf fōr θe luv ov a trūθ enʃrīn۔d in yōr mōrtal hart. Kuraj ov θe fleʃ iz θe lō۔est fōrm ov brāvōrē; mīnd brāvōrē iz a hī۔er tīp, but θe hī۔est and suprēm tīp ov brāvōrē iz non۔kompromīs۔ē lōyal۔itē tū θe enlītend konvikʃun۔s ov prōfownd spiritūal rēal۔itēs. Suq kuraj konstitūt θe hērōizim ov God-no۔ing man۔s suq az yōrself۔s.”

At anoθer ov θā’s ēvenin konferens۔s, Andrū ask۔d Jēsus: “Mastōr, ʃud wē praktis self-denīal az Jon prēq۔d, ōr ʃud wē strīv fōr θe self۔kontrōl ov yōr tēq۔in? How dū yōr tēq۔ins difer?” Jēsus anser۔d, “Jon indēd tēq۔d yū θe wā ov rīqus۔nes in akōrdans wiθ θe līt and lo۔s ov his ansestōr۔s, wiq wuz θe rēlijon ov self-eksamināʃun and self-denīal. But Ī kom wiθ a nū mesaj ov self-fōrgetful۔nes and self۔kontrōl. Verilē, verilē, Ī sā tū yū۔s, hē hū lēdrūl his ōn self iz grāt۔er θan hē hū konker and lēdrūl a sitē. Self۔masterē iz θe mejur ov a man’s mōral nātūr and θe indikāt۔ōr ov his spiritūal develop۔ment. Bī θe ōld wā θe devowt sēk۔d tū supres, tū self-denī, tū ōbā, tū konfōrm tū rijid rūl۔s. Bī θe nū wā yū۔s iz first spiritūal۔lē transfōrm۔t, and yōr sōul iz θerbī strenkθen۔t. In plās ov θe ōld lo ov fēr and self-bondaj and θe slāverē ov self۔denīal, θe nū lo ov θe spērit endow yū۔s wiθ θe libertē ov self۔masterē. Salvāʃun iz not bī self۔rīqus۔nes dēd۔s ov θe fleʃ, but bī rē۔jenerāʃun ov θe spērit.”

Dur θe nekst twū dā۔s Jēsus and θe aposol۔s go۔d intū Sīqar tū prēq, θen establiʃ۔d θā’s kamp on nērbī Mowntin Gerīzim, desend۔ing ēq dā tū tēq in oθer Samarēan town۔s. Θe θēm ov his tēq۔in wuz: vyū God az a faθer-frend, az hē (Jēsus) iz a broθer-frend. Luv iz θe grāt۔est rēlāʃunʃip in θe world – and in θe yūnivers – az trūθ iz θe grāt۔est prōnowns۔ment ov θe observāʃun ov θēz divīn rēlāʃunʃip۔s.

Dur ēvenin konferens۔s on θe mowntin Jēsus emfasīz۔d, “Az work ʃud bē rēlēv۔t wiθ plā, and filosofē ofset bī pōetrē, rēlijon ʃud bē balans۔t bī hyūmor. Prār – wiq self۔rēmind, spiritūal۔lē sustān – iz desīn۔t tū enābel pēpel۔s tū θink les, rēalīz mōr; raθer θan inkrēs nolej, it ekspand insīt. Worʃip – kontemplāʃun ov θe spiritūal – iz self۔fōrgetful, a fōrm ov restful spiritūal ekserʃun. Worʃip iz θe divīn۔lē krēātiv akt ov a pōrʃun īdentifī۔ing itself wiθ θe entīrtē, θe teknēk ov lōok۔ing tū θe won fōr inspīrāʃun ov servis ov θe manē, and iz an indikāʃun ov θe sōul’s dētaq۔ment from θe matērēal yūnivers.” Θe aposol۔s, despīt θā’s best efōrt۔s, az sō ofen wiθ Jēsus’s multē۔aspektūal tēq۔in, grasp۔d litel ov wut θā ērhēr۔d. Θe stedfast devōtʃun ov θe Galilēen fiʃ۔ōrts wuz in mān۔bē a mater ov personal lōyal۔itē.

At sumer’s end, Jēsus and θe aposol۔s wak۔d far۔er nōrθ۔ward, and kamp۔d on a slōp ov Mowntin Gilbōa. In Jerūsalem, rēlijus lēdrūl۔ōrs had bēkum ever mōr antagonīz۔ē. Tetrark Herod Antipas stil hōld۔d Jon θe baptīz۔ōrt in prison, fēr۔ing ēθer tū rēlēs ōr eksekyūt hē. Tenʃun bētwēn θe aposol۔s and Jon’s disīpel۔s, mēnwīl, had bēkum wors wiθ θe inkrēs۔ē number۔s ov belēv۔ōrs. Θus Jēsus desīd۔d it wud bē non۔wise tū rēsūm publik prēq۔ing in ēθer Jūdea ōr Galilē. Θā’s stā on θe mowntin, wiθ nōbodē els arownd, wuz mān۔lē a tīm ov rest.

Dur θis kwīet pērēod θe aposol۔s ask۔d agin abowt prār, bōθ fōr θā’s ōn benefit and tū gratifī frēkwent rēkwest۔s ov belēv۔ōrs. Jūan tēq۔ōrs rēsīt۔d ap θrē ten۔s ov fiks۔t prār۔s in θe sinagog۔s and ēven on strēt·korner۔s, but Jēsus had rār۔lē bin sē۔t prā۔ing in publik. It wuz aposol Tomas hū won afternūn ask۔d, “Mastōr, tēq wē how tū prā.”

“Prār iz a personal and spontānēus ekspreʃun ov θe atitūd ov θe sōul tōward God,” eksplān۔d Jēsus. “Θe īdēal prār iz a fōrm ov spiritūal komyūnyon θat lēd tū intelijent worʃip. Trū prā۔in iz θe sinsēr atitūd ov rēq۔ing heven۔ward fōr θe atān۔ment ov yōr īdēal۔s. Prār – θe breθ ov θe sōul – ʃud lēd yū tū bē persistent in yōr atempt tū asertān θe Faθer’s wil.” Jēsus kontinyū۔d, “If yū nok on yōr nābōr’s dōr at mid۔nīt, ask۔ing, ‘Lend mē θrē bredlōf۔s, bēkuz a frend hav arīv۔d from a jurnē and Ī hav noθin tū fēd hē,’ and yōr nābōr anser, ‘Boθer mē not, bēkuz wē iz in bed slēp۔ing,’ yū wil persist, insist۔ing θat yōr frend hunger, until yōr nābōr rēlent and giv yū θe bredlōf۔s. If, θerfōr, persistens fāvor۔s ēven mōral man۔s, how muq mōr wil yōr persistens win θe bred ov līf from θe wilin hand۔s ov θe Faθer in heven? Ask, and yū ʃal rēsēv. Sēk and yū ʃal fīnd. Nok, and θe dōr ʃal ōpen.” After a pērēod ov sīlens, Jēsus ask۔d, “Wiq ov yū۔s, if yōr son ask non-wīz۔lē, wil set asīd yōr faθer۔ē wizdom and grant his falt۔ē plē? If yōr litel qīld hunger, and ask fōr a stōn, wud yū grant his rēkwest and giv hē a stōn tū ēt, ōr suplī hē insted wiθ bred? If yū, θen, bēing mōrtal and fīnīt, iz diskrimināt in anser۔ing yōr qīld۔s rēkwest, how muq mōr ʃal yōr Faθer in heven bles yōr rēkwest۔s wiθ heven۔ē wizdom? If yōr prār iz apārent۔lē not anser۔t, θe delā ofen signifī a beter anser. Ōr θe prār mā bē sō distort۔t bī ignorans ōr sō dēform۔t bī sūperstiʃun θat θe anser wud bē non۔rekognīz۔abel. Θe qīld iz alwās wiθin his libertērīt tū petiʃun θe parent; and θe parent iz alwās wiθin his parental obligāʃun۔s tū θe non۔matūr qīld wen his sūpērēor wizdom diktāt θat θe anser tū θe qīld’s petiʃun bē delā۔t, modifī۔t, segregāt۔t, transend۔t, ōr pōstpōn۔t until θe qīld rēq a hī۔er stāj ov develop۔ment. Prā, and bēkum not diskuraj۔t. However, prār iz not desīn۔d az a teknēk fōr agrandīz۔ing self ōr fōr gān۔ing non۔far advantaj ōver won’s felō۔s. And konʃus and persistent rēgard fōr inikwitē in θe hart۔s ov pēpel۔s gradūal۔lē destrōē θe prār konektʃun ov θe hyūman sōul wiθ θe spērit sirkit۔s ov komyūnikāʃun bētwēn pēpel۔s and God.” Jēsus ad۔d, “Yōr persistens in prār iz not tū win fāvor wiθ God but tū qānj yōr erθ۔ē atitūd and tū enlarj yōr sōul’s kapasitē fōr spērit rēseptiv۔itē. Wen yū prā, eksersīz fāθ. After prār۔s, rēmān fōr a tīm in sīlent rēseptiv۔itē tū aford θe divīn indwel۔ing presens opōrtūnitē tū spēk tū θe lisen۔ing sōul. Jenyūīn fāθ wil rēmūv mowntin۔s ov matērēal difikult۔itē difikult۔itē θat mā qans tū lā in θe paθ ov sōul ekspanʃun and spiritūal progres.”

On θe slōp۔s ov Mowntin Gilbōa θā linger۔d, after a wīl bēing jōin۔t bī θe twelv mān disīpel۔s – hed۔d bī Abner – θat Jon θe baptīz۔ōr, stil in prison, had apōint۔d. Wīl θēz twū grūp۔s rekonsīl۔d θā’s diferens۔s – qēf۔lē rēgard۔in weθer ōr not baptizim wuz proper – Jēsus rēmān۔d apart, rēfyūz۔ing tū partāk in θā’s diskuʃun۔s, and dur twū wēk۔s absent۔d hiself tū bē alōn on θe mowntin. Wen θe weθer bēkum۔d kōld۔er, Jēsus and θe 24 depart۔d θā’s kamp, trek۔d ēst۔ward, and kros۔d θe river, enter۔ing rējon Dekapōlis (sowθ ov Gōlan, nōrθ ov Perea). Θer, dur θe last twū monθ۔s ov θe yēr θā tēq۔d kwīet۔lē mān۔lē in θe Helasan town۔s ov Sīθopōlis, Gerasa, Abila, and Gadara.

Az θe yēr end۔d, wen θe grūp had rē۔lōkāt۔d nēr۔er tū θe river, nēr Pela wār Jon had baptīz۔d Jēsus, mesajōr۔s arīv۔d from prison wār Jon had bin inkarserāt۔t ap a yēr and won haf. Θā interupt۔d Jēsus’s tēq۔in, sā۔ing, “Jon θe baptīz۔ōr hav dispaq۔d wē tū ask, iz yū θe deliver۔ōr, ōr ʃal wē lōok fōr anoθer?” Jēsus rēplī۔d, “Gō bak and tel Jon hē iz not fōrget۔t. Tel hē wut yū۔s hav sē۔d and ērhēr۔d, θat θe pōr hav gōod nūz prēq۔t tū θā.” Tū θōz gaθer۔d arownd hē, Jēsus, spēk۔ing abowt hē hū dur his karēr ov fiftēn monθ۔s had baptīz۔d mōr θan 100,000 penitents: “Wut dū۔d yū۔s sē wen yū۔s bēhōld۔d Jon? A profet? Yes, Ī sā tū yū۔s, and muq mōr θan a profet. Among θōz birθ۔t ov woman۔s θer hav not arīz۔d won grāt۔er θan Jon θe baptīz۔ōr.”

Ap twū wēk۔s lāter, 10 Janyūarē, yēr 28, az tetrark Herod Antipas selebrāt۔d his birθ·dā wiθ a fēst at his Perea palas, his wīf Herōdēas prezent۔d her doter tū dans fōr θe bankwitor۔s. After θe perfōrmans Herod, intoksikāt۔ē wiθ wīn, kal۔d θe damsel bēfōr hē, and eksklām۔d, “How qarm۔ē! Ī iz muq plēzd. Ask mē fōr wutever yū desīr, and Ī wil giv it tū yū, ēven tū haf mī king۔dom.” ꝭē θen konfer۔d wiθ her moθer, and, folō۔ing her advīs, rēturn۔d tū Herod, sā۔ing, “Ī rēkwest θat yū fōrθwiθ giv mē θe hed ov Jon θe baptīz۔ōr on a plater.” Herod fil۔d wiθ fēr and sōrō, but bēkuz ov his ōθ and his mēenza hē dispaq۔d a sōjōr tū θe prison. Θat nīt an eksekyūʃun۔ōr qop۔d of Jon’s hed, and a sōjōr bring۔d it tū θe bankwit hal and prezent۔d it on a plater tū θe yung woman, hū hand۔d it tū her moθer. Θe nekst dā Jon’s disīpel۔s go۔d tū θe prison fōr Jon’s bodē, and after lā۔ing it in a tūm, go۔d tū tel Jēsus. Twū dā۔s lāter wen Jēsus ērhēr۔d ov it, hē dismis۔d θe multitūd. Nōlonger wud his publik prēq۔ing endānjer Jon’s sāftē. Hē sumon۔d θe 24, and anowns۔d, “Tūnīt arānj yōr afār۔s. Wē ʃal delā nō long۔er: tomorō wē gō tū Galilē. Θe klokowr hav kom tū prōklām θe king۔dom ōpen۔lē and wiθ powr.”

*

Upon arīv۔ing at θe nōrθern ej ov lāk Galilē at θe fiʃ۔in vilaj ov Beθsīda, Jēsus and his aposol۔s hedkwarter۔d at θe hōm ov Zebedē. Nūz ov his rēturn spred۔d, and erlē θe nekst mōrnin his moθer Marē hāsten۔d awā, gō۔ing tū Nazareθ tū visit her son Jōsef. But a fyū dā۔s lāter apēr۔d Rūθ, Jēsus’s yung۔est sib and grāt۔est komfort ov his familē.

Θat Frīdā az hē stand۔d on θe lāk·ʃōr tēq۔ing, pēpel۔s sō krowd۔d arownd hē θat hē signal۔d som fiʃ۔ōrts in a nērbī bōt tū kom tū his reskyū. Enter۔ing θe bōt, slīt۔bē of·ʃōr, hē kontinyū۔d tū tēq θe asembel۔t multitūd. It wuz a bōt Jēsus hiself had konstrukt۔d, prezent۔lē bēing yūtilīz۔d bī anoθer ov Zebedē’s son۔s, Dāvid, and after hē had finiʃ۔d tēq۔ing hē sā۔d tū Dāvid and his twū asōʃēāt۔s, “Bēkuz yū۔s wuz delā۔d bī kom۔ing tū mī help, let mē fiʃ wiθ yū۔s. Θus θe fōur ventūr۔d owt intū θe lāk tū a plās designāt۔t bī Jēsus, lōer۔d θā’s net, and kaq۔d sō manē fiʃ۔s θat θā fēr۔d θā’s net wud brāk, fīnal۔lē fil۔ing θrē bōt۔s. Θā, and θōz θā lāter tel۔d, deklār۔d θe ēvent a mirakel, but Jēsus, a klōs stūdent ov nātūr and an ekspērēens۔d fiʃ۔ōrt, no۔d θe habit۔s ov fiʃ۔s in θōz water۔s.

Dur θe Sabaθ hē prēq۔d at θe sinagog, konklūd۔ing wiθ θe word۔s, “Hāt iz θe ʃadō ov fēr, rēvenj θe mask ov kowardis. Pēpel۔s iz θe qīld۔s ov God, not ov θe devil.” Wen hē had finiʃ۔d spēk۔ing, a yung man in θe kongregāʃun hū had bin muq ajitāt۔d bī his word۔s wuz sēz۔d wiθ a vīōlent epileptik atak. At θe end ov θe sējūr, hē spēk۔d in a drēm۔ē tōn, sā۔ing: “Wut hav wē tū dū wiθ yū, Jēsus ov Nazareθ? Yū, θe hōlē won ov God – hav yū kom tū destrōē wē?” Jēsus tāk۔d hē bī θe hand, and tel۔d hē, “Kom owt ov it” – and θe yung man wuz θenupon awāk۔d. Az wuz komon θen·θer, pēpel۔s mistāk۔d epilepsē wiθ pozeʃun bī an ēvil spērit; akōrd۔lē θā belēv۔d θat Jēsus had mirakyūlus۔lē ekstrakt۔d a dēmon from θe aflikt۔t man. And θat stōrē alsō spred۔d θrūowt town Kapernam.

On θe wā bak from Kapernam tū Beθsīda, Jēsus and frend۔s stop۔d at aposol Pēter’s hows, tū inkwīr abowt Pēter’s wīf’s moθer, hū dur several dā۔s had bin sik wiθ qil۔s and fēver. It sō hapen۔d θat az Jēsus stand۔d ōver θe sik woman, hōld۔ing her hand, smūθ۔ing her brow, and spēk۔ing word۔s ov komfort and enkuraj۔ment, θe fēver depart۔d. And bēfōr Jēsus kud eksplān θat θe tīm۔in wuz mēr kōinsīdens, witnes۔s, rēmember۔ing θe rēsent ēvent۔s at Kana , sēz۔d on θe insident ov evidens ov yet anoθer mirakel.

Θe wonder-sēk۔ing Jūan۔s dur θōz yēr۔s wuz ever redē fōr prētekst۔s tū prōklām mirakel۔s. Bī diner۔tīm al Kapernam and it’s environs wuz agog ōver θe repyūt۔t hēl۔in, and upon θe onset ov sunfal al hū wuz sik ōr aflikt۔t hāsten۔d – wak۔ing ōr bēing karē۔t – tōward Zebedē’s hows in θe hōp ov bēing kyūr۔d. Sūn after sunfal, az Jēsus and θe aposol۔s linger۔d arownd θe diner tābel, vōis۔s sownd۔d from θe front yard. Az Jēsus step۔d owt ov θe front dōr, hē sē۔d gaθer۔d almōst won-θowzand pēpel۔s – θōz hū wuz sik ōr aflikt۔t and kin۔s hū had asist۔d θā. Θe sīt ov sō manē sufer۔in qīld۔s, woman۔s, and man۔s tuq۔d Jēsus’s hyūman hart. But alθō hē wuz awār θat hē pozes۔d kyūr۔ē powr۔s, hē had desīd۔d θat manifest۔ing θā wud distrakt from his kōr mesaj. An endur۔ē spiritūal masmūvment kud not bē bild۔t upon a fowndāʃun ov matērēal wonder۔s, hē no۔d; θus his sāmkonsistent polisē had bin tū rēfrān from eksibit۔ing sūper-hyūman prerogativ۔s. Az hē ponder۔d, a vōis from θe θik krowd kal۔d owt, “Mastōr, spēk θe word, restōr owr helθ, hēl owr disēz۔s, and sāv owr sōul۔s.” Nōsūner had θēz word۔s bin uter۔d θan a vast retinū ov non۔visabel serafim, fizikal kontrōl۔ōrs, līf karē۔ōrs, and midwāōr۔s, suq az alwās atend۔d inkarnāt۔t Jēsus, prepār۔d tū akt wiθ krēātiv powr ʃud θā’s soveren giv θe signal. Wiθin Jēsus, divīn wizdom and hyūman kompaʃun wuz sō interlok θat hē sēk۔d refyūj bī apēl۔ing tū God’s wil. Wen Pēter implōr۔d Jēsus tū hēd θe krī۔s fōr help, Jēsus, lōok۔ing owt upon θe aflikt۔t θrong, anser۔d, “Ī hav kom intū θe world tū rēvēl θe Faθer and tū establiʃ his king۔dom. Fōr θis purpos hav Ī liv۔d mī līf. If, however, it ʃud bē θe wil ov hē hū send۔d mē, and not non۔konsistent wiθ mī dedikāʃun tū θe prōklāmāʃun ov θe gospel ov θe king۔dom ov heven, Ī wud desīr tū sē mī qīld۔s bēkum entīr, and—” Tūmult interupt۔d his word۔s. Jēsus had pas۔d θe hēl۔in dēsiʃon tū God, hū evident۔lē had nō objekʃun, bēkuz nōsūner had Jēsus uter۔d θe word۔s θan θe entīr asembelē ov wāt۔in selestēal personalitē۔s desend۔d intū θe midst ov θe motlē θrong ov aflikt۔t mōrtal۔s, and in a singel mōment 683 qīld۔s, woman۔s, and man۔s wuz komplēt۔lē hēl۔d ov al θā’s fizikal disēz۔s and matērēal malfunkʃun۔s.

Jēsus hiself wuz dumfownd۔ē. Dur θe lowd rējōēs۔ing ov θe θrong, hē flē۔d. Θe aposol۔s wuz ekstasē۔ē; ōnlē a fyū dā۔s erlē۔er hē had tel۔d θā θat his tīm had arīv۔d, and θā konsider۔d θat θe astownd۔ē displā ov hēl۔in powr wuz mēr۔lē θe bēgin۔in ov wut wuz tū kom. But θā kud not fīnd hē. Klokowr۔s lāter, after mōst ov θe krowd had rēturn۔d tū θā’s hōm۔s, wen Jēsus rēturn۔d, hē rēfyūz۔d θe kongratūlāʃun۔s and adorations ov θe aposol۔s and θōz hū had linger۔d, sā۔ing, “Rējōēs not θat mī Faθer iz powrful enuf tū hēl θe bodē, but raθer θat hē iz mīt۔ē enuf tū sāv θe sōul.” Θat nīt, fēl۔ing perturb۔t, hē slēp۔d litel. Θe world wuz awaʃ wiθ matērēal difikult۔itē۔s, and kyūr۔ing θe sik and aflikt۔t, wiq pēpel۔s wud hensfōrθ ekspekt, wud sīdtrak his miʃun ov establiʃ۔ing a spiritūal king۔dom. It dint nesesārē folō θat pēpel۔s mirakyūlus۔lē kyūr۔t ov fizikal āl۔ments wud permanent۔lē benefit spiritūal۔lē; mōst, Jēsus rēalīz۔d, wud not. Long bēfōr sundon hē arīz۔d and go۔d owt.

Erlē θat Sundā mōrnin oθer krowd۔s ov aflikt۔t sōul۔s and manē kyūrēus۔itē sēk۔ōrs bēgin۔d asembel۔ing owtsīd Zebedē’s hows, klamor۔ing tū sē Jēsus. Aposol۔s, perpleks۔t, go۔d tū serq fōr Jēsus, and wen θā fīnal۔lē fīnd۔d hē, Andrū sā۔d, “Mastōr, wī dū yū lēv wē alōn wiθ θe multitūd? Never bēfōr hav sō manē sēk۔d yōr tēq۔in. Ēven now θe hows iz surownd۔t bī θōz hū hav kom from nēr and far bēkuz ov yōr mīt۔ē dēd۔s. Wil yū not rēturn wiθ wē tū minister tū θā?” Jēsus ask۔d hē, “Wī hav θā now kom tū bēsēj wē? Iz it not bēkuz ov θe hēl۔in ov θā’s fizikal bodē۔s, raθer θan desīr fōr spiritūal trūθ fōr θe salvāʃun ov θā’s sōul۔s? It iz not θe wil ov mī Faθer θat Ī ʃud rēturn wiθ yū۔s tū kāter tū θe kyūrēus and bēkum okyūpī۔d wiθ θing۔s fizikal tū θe eksklūʃun ov θe spiritūal. Gō and tel θe pēpel۔s tū belēv wut wē hav tēq۔d θā. Θen prepār fōr owr departūr, wīl Ī hēr awāt yū۔s.” Θerfōr Andrū and his felō aposol۔s sōrōful۔lē rēturn۔d tū Zebedē’s hows, dismis۔d θe asembel۔t multitūd, and prepār۔d fōr θe jurnē.

*

Θat Sundā afternūn, 18 Janyūarē, 28 KE, Jēsus and his twelv aposol۔s, akompanē۔d bī Jon θe baptīz۔ōr’s twelv mān disīpel۔s hed۔d bī Abner, embark۔d upon θā’s first publik and ōpen prēq۔ing tūr ov θe town۔s ov Galilē. Θā’s first stop wuz town Rimon, wār manē ov θe erlē۔er ēstern tēq۔ins ov θe Babilōnēan۔s (inklūd۔ing worʃip ov a god ov ār), and ov θe Zōrōastrēan۔s, wuz stil bēlēv۔t. Θerfōr dū۔d Jēsus and θe twentē-fōur devōt muq ov θā’s tīm tū θe task ov māk۔ing plān θe diferens bētwēn θēz ōld۔er bēlēf۔s and θe nū gospel ov θe king۔dom. Pēter prēq۔d won ov θe grāt sermon۔s ov his erlē karēr on Aaron and θe Gōlden Kaf. Far۔er west۔ward θā nekst enter۔d town Jōtapata, a bit nōrθ·west ov Kana . Θā ōrganīz۔d θāself۔s in pār۔s, an aposol ov Jēsus wiθ a disīpel ov Jon, az θā kontinyū۔d tū prēq tū and baptīz belēv۔ōrs in grūp۔s, komfort۔ing θe downkast and minister۔ing tū θe sik and aflikt۔t.

From θer θā wak۔d tū vilaj Rama, wār Jēsus enkownter۔d a Helasan filosofōrt hū tēq۔d θat sīens and filosofē wuz sufiʃent tū satisfī pēpel۔s’ nēd۔s. Jēsus lisen۔d hē at lenθ, aknolej۔ing θe trūθ ov manē θing۔s hē sā۔d, but, wen hē had finiʃ۔d, koment۔d θat θe filosofōr had fāl۔d in his diskuʃun ov hyūman eksistens tū eksplān “wens, wī, and wiθer”, ad۔ing, “Wār yū finiʃ, wē bēgin. Rēlijon iz a revelāʃun tū pēpel۔s’ sōul۔s dēl۔ing wiθ spiritūal rēal۔itē۔s θat θe mīnd alōn kan·not ful۔lē faθom. Intelektūal strīv۔ins mā rēvēl fakt۔s ov līf, but θe gospel ov θe king۔dom rēvēl trūθ ov bēing. Yū hav diskus۔d matērēal ʃadō۔s ov trūθ; wil yū now lisen wīl Ī tel yū abowt θe ēternal and spiritūal rēal۔itē۔s θat kast θēz transēent tīm ʃadō۔s ov θe matērēal fakt۔s ov mōrtal eksistens?” Fōr mōr θan an klokowr Jēsus eksplān۔d tū θe Helasan abowt θe trūθ ov θe gospel ov θe king۔dom, muq ov wiq θe Helasan, bēing onest ov mīnd and hart, aksept۔d. Θat ēvenin at θā’s kamp θe aposol۔s ekspres۔d diskonsert۔ment bī θe ōpen maner ov Jēsus’s asent tū manē ov θe Helasan’s proposiʃun۔s, tū wiq Jēsus rēplī۔d, “Mī qīld۔s, marvel not θat Ī wuz tolerant ov θe Helasan’s filosofē. Jenyūīn sertintē dū not in θe lēst fēr owt۔ward analīsis۔s, nor rēzent sinsēr kritisizim. Un۔tolerans iz a mask kover۔ing sēkret dowt۔s az tū θe validitē ov won’s bēlēf. Nōbodē iz disturb۔d bī anoθer’s atitūd wen hē hav komplēt konfīdens in θe trūθ ov wut hē hart۔lē belēv. Sinsēr pēpel۔s iz·not afrād ov kritik۔ē eksamināʃun ov θā’s trū konvikʃun۔s and nōbel īdēal۔s.”

It wuz alsō at Ramā, dur θe sekond ēvenin, θat aposol Tomas ask۔d, “Mastōr, how kan a nū belēv۔ōr in yōr tēq۔in rēalē no, rēalē bē sertin, abowt θe trūθ ov θis gospel ov θe king۔dom?” Anser۔d, Jēsus, “Wīl yū kan·not observ θe divīn spērit at work in yōr mīnd۔s, θer iz a praktikal meθod ov diskover۔ing θe degrē tū wiq yū hav yēild۔d θe kontrōl ov yōr sōul powr۔s tū θe tēq۔in and gīdans ov yōr divīn indwel۔ing presens, and θat iz θe degrē ov yōr luv fōr yōr felō pēpel۔s.”

Θe vilaj·folk ov Zebulun wuz ov a miks۔ē rās, and alθō θā had ērhēr۔d ov θe hēl۔in at Kapernam, fyū belēv۔d in Jēsus.

Nēr θe vilaj ov Īorn wuz mineral growndmīn۔s, and wīl θe aposol۔s visit۔d hōm۔s and prēq۔d in publik plās۔s, Jēsus, tū gān nū ekspērēens, work۔d in θe growndmīn۔s wiθ benēθ۔grownd lābor۔ōrs. Dur θe Sabaθ dā at θe sinagog hē spēk۔d dur θe mōrnin, and Pēter spēk۔d dur θe afternūn, az wuz ofen θā’s kustom; rēlijus lēd۔ōrs in Jerūsalem, alθō antagonīz۔ē, had litel kontrōl owtsīd θat sitē. Lāt dur afternūn ov θe θird dā az Jēsus wuz rēturn۔ing from θe growndmīn۔s, az hē wak۔d along a nārō sīdstrēt on his wā tū his loj۔ing plās, hē pas۔d bī a skwalid hovel ov a leprus man, hū, hav۔ing ērhēr۔d ov his fām az a hēl۔ōr, nēl۔d at his dōr and implōr۔d, “Lōrd, if ōnlē yū wud, yū kud māk mē klēn. Ī hav ērhēr۔d θe mesaj ov yōr tēq۔ōrs, and Ī wud enter θe king۔dom if Ī kud bē māk۔t klēn.” Jēsus disern۔d θat bēkuz lepōr۔s wuz fōrbid۔t entrans tū sinagog۔s, θe man belēv۔d hē wud not bē rēsēv۔t intū θe kom۔ing king۔dom unles hē wuz kyūr۔d ov leprosē. Jēsus’s hyūman hart wuz tuq۔t, and θe divīn mīnd wuz mūv۔d wiθ kompaʃun; hē tuq۔d θe nēl۔ing lepōr, sā۔ing, “Ī wil. Bē klēn.” Imēdēat۔lē θe leprosē depart۔d θe man. Jēsus sā۔d, “Sē θat yū tel nōbodē abowt yōr hēl۔in,” but in θe vilaj θe fakt ov θe mirakel wuz obvēus, and az θe nūz spred۔d, Jēsus wuz sō θrong۔d bī θe sik θat hē wuz fōrs۔d tū arīz erlē θe nekst dā and depart θe vilaj.

Θā dū۔d not gō tū Nazareθ, but go۔d on tū Gisqala, wār θā prēq۔d dur twū dā۔s, θen depart۔d fōr Qōrazin – wār dur θe subsekwent wēk θā win۔d manē belēv۔ōrs. After pas۔ing kwik۔lē θrū Kapernam, θā kontinyū۔d on tū vilaj Madon, wiθ disapōint۔ē rēsult۔s. Θe aposol۔s, diskuraj۔t, konsider۔d θat θe rēson fōr θā’s fālūr wuz Jēsus’s insistens θat θā rēfrān from refer۔ing tū hē az a hēl۔ōr, but despīt θā’s urj۔ing hē wud not rēlent.

Bak in Kana , however, θā wuz wel-rēsēv۔t. Dur θā’s θird dā θer, arīv۔d a prominent sitizen ov Kapernam, nām۔d Tutus, a parʃal belēv۔ōr, hū implōr۔d Jēsus tū hurē ōver tū Kapernam tū hēl his dī۔ing son. Jēsus anser۔d, “How long must θis kontinyū? Θe powr ov God iz in yōr midst, but eksept yū۔s sē sīn۔s and bēhōld wonder۔s, yū rēfyūz tū belēv.” Θe nobelman plēd۔d wiθ Jēsus, sā۔ing, “Mī Lōrd, Ī dū belēv, but wen Ī depart۔d hōm mī qīld wuz at θe verj ov deθ.” Jēsus bow۔d his hed in sīlent meditāʃun, and rēsēv۔ing bēfōr·nolej ov θe bōē’s helθ, sā۔d, “Rēturn tū yōr hōm. Yū son wil liv.” Tutus belēv۔d, and hāsten۔d bak tōward Kapernam. Enrūt his servant۔s mēt۔d hē, sā۔ing, “Rējōēs, bēkuz yū son iz imprūv۔d: hē liv!” Wen Titus inkwīr۔d at wut klokowr θe bōē had bēgin۔d tū mend, θe servant۔s anser۔d, “Yesterdā ap θe seven-eθ klokowr his fēver depart۔d – ap θe klokowr wen Jēsus had sā۔d, “Yōr son wil liv.” Hensfōrθ dū۔d hē bēkum a firm belēv۔ōr. Manē θenupon supōs۔d θat Jēsus, hū erlē۔er in Kana had konvert۔d water tū wīn, had kyūr۔d θe nōbelman’s son at a grāt distans, and θerfōr not ōnlē bring۔d tū hē θā’s sik but send۔d mesajōr۔s rēkwest۔ing hē hēl sufer۔ōrs at a distans. Wen Jēsus sē۔d θat θe entīr kuntrē wuz arowz۔d, hē sā۔d, “Wē wil gō tū Nāin.”

Bī θen pēpel۔s ov sentral and sowθern Galilē had bēkum mirakel-mīnd۔ē rēgard۔in Jēsus and his personal ministrē. Hundred۔s sufer۔ing from pyūr۔lē nervus disōrder۔s and aflikt۔t wiθ emōʃunal disturbans۔s kom۔d intū Jēsus’s presens and θen rēturn۔d hōm anowns۔ing θat Jēsus had mirakyūlus۔lē hēl۔d θā. Suq kās۔s ov mental hēl۔in θōz ignorant and simpel pēpel۔s rēgard۔d az fizikal hēl۔in, az mirakyūlus kyūr۔s. Wen Jēsus and θe 24 wak۔d sowθ·west۔ward tōward Nāin, a grāt multitūd ov belēv۔ōrs and manē kyūrēus pēpel۔s folō۔d, and az θā aprōq۔d θe vilaj gāt, θā enkownter۔d a fyūneral proseʃun ov manē hundred۔s ov mōrn۔ōrs enrūt tū θe nērbī semeterē, karē۔ing θe ōnlē son ov a hī۔lē respekt۔t widōr۔ē moθer ov Nāin. Wen θā rekognīz۔d Jēsus, θe widōrm and her frend۔s, θā’s mirakel ekspektansē alredē hī, bēsēq۔d hē tū bring θe bōē bak tū līf. Jēsus step۔d fōrward and, rāz۔ing θe kover۔in ov θe grāvbēr, eksamin۔d θe bōē, and nōtis۔d θat hē wuz not rēalē ded. Tū avert θe trajedē ov his bēing burē۔d alīv, hē tel۔d θe widōrm, “Wēp not. Yōr son iz not ded. Hē slēp,” θen, tāk۔ing θe bōē’s hand, sā۔d, “Awāk and arīz.” Θe yūθ hū wuz asūm۔t ded θenupon sit۔d uprīt and bēgin۔d tū spēk. Invān dū۔d Jēsus insist θat θe bōē had not bin ded. Θe multitūd θat had folō۔d hē and θe vilajōr۔s ov Nāin wuz arowz۔t tū emōʃunal frenzē: fēr sēz۔d manē, and panik, wīl oθer۔s prā۔d and wālkrī۔d ōver θā’s sin۔s. Not until lāt θat nīt dū۔d θe klamor sēs. And agin wuz Jēsus sō bēsēj۔t az a doktōr θat hē depart۔d erlē θe nekst dā fōr vilaj Endōr. It wuz at Endōr θat Jēsus eksplān۔d tū his aposol۔s θat θe spērit۔s after depart۔ing dēsēsd hyūman۔s dū not komyūnikāt wiθ θā’s alīv felō۔s. Ōnlē after θe pas۔ing ov a dispensāʃunal era wud it bē posabel fōr θe advans۔ē spērit۔s ov mōrtal pēpel۔s tū rēturn tū Erθ, and θen ōnlē in eksepʃunal sirkumstans۔s and az a part ov θe spiritūal administrāʃun ov θat world.

After twū dā۔s θā rēturn۔d tū Beθsīda tū rest dur twū wēk۔s, dur wiq tīm Jēsus, tāk۔ing wiθ hē ōnlē Jāms and Jon Zebedē, visit۔d Tībērēas, twīs, wār manē ov θe howshōld ov tetrark Herod atend۔d θā’s mēt۔ins. Jēsus want۔d Herod Antipas tū no θat θe king۔dom wiq hē prōklām۔d wuz spiritūal in nātūr, and not a politikal ventūr, sō θat Herod wud not fēl θreten۔d and opōz it. A grūp ov Herod’s subōrdināt۔s, however, wuz sō inflūens۔d bī rēlijus lēd۔ōrs in Jerūsalem θat θā konsider۔d Jēsus an enemē.

In Kapernam a sentūrēon (kaptin) ov θe Rōman gard۔ōr nām۔d Mangus aprōq۔d θe ōldstōr۔s ov θe sinagog, ask۔ing θā tū spēk tū Jēsus on bēhaf ov his fāθful servant, hū wuz nēr deθ. Θe ōldstōr۔s go۔d tū Beθsīda and tū Jēsus māk۔d θe rēkwest, ad۔ing, “Θe sentūrēon iz worθ yōr nōtis bēkuz hē luv owr nāʃun and ēven bild۔d θe sinagog wār yū hav dur manē okāʃun۔s spēk۔d.” Jēsus go۔d wiθ θā tū θe sentūrēon’s hows, and bēfōr θā had enter۔d his yard, θe sentūrēon dispaq۔d frend۔s owt tū grēt Jēsus, hav۔ing instrukt۔d θā tū sā on his bēhaf: “Lōrd, trubel not yōrself tū enter mī hows, fōr Ī iz not worθ۔ē θat yū ʃud kom benēθ mī rūf. Nēθer dū۔d Ī θink mīself worθ۔ē tū kom tū yū, θerfōr Ī send۔d θe ōldstōr۔s ov yōr ōn pēpel۔s. But Ī no θat yū kan spēk θe word wār yū stand and mī servant wil bē hēl۔t. Fōr Ī iz mīself benēθ θe komand ov oθer۔s, and Ī hav sōjōr۔s benēθ mē, and Ī sā tū θis won gō, and hē gō, tū anoθer kom, and hē kom, and tū mī servant۔s dū θis ōr dū θat, and θā dū it.” Jēsus θenupon turn۔d and koment۔d tū his aposol۔s and θōz wiθ θā, “Ī marvel at θe bēlēf ov θis jentīl. Verilē, verilē, Ī sā tū yū۔s, ēven among Jūan۔s Ī hav not enkownter۔d suq grāt fāθ.” Θen hē turn۔d from θe hows, kontinyū۔ing onward. Θe frend۔s ov θe sentūrēon go۔d bak intū θe hows and infōrm۔d Mangus wut Jēsus had sā۔d, and from θat klokowr θe servant bēgin۔d tū mend.

*

Θe yēr۔ē fēst ov θe Pasōver wuz aprōq۔ing, θerfōr Jēsus and θe apostolik grūp depart۔d Beθsīda and hed۔d sowθ۔ward, vīa θe Jōrdan valē. Twū dā۔s lāter, pas۔ing θrū sitē Jerikō, aposol Jūdas deposit۔d som ov θā’s komon fund۔s – θā’s first ever surplus monē – in θe monēbank ov a frend ov his familē. Θe nekst dā θā arīv۔d at Beθanē, and θer establiʃ۔d θā’s hedkwarter۔s at θe hōm ov Lazarus. But sūn θrong۔s ov pēpel۔s arīv۔d – sēk۔ing hēl۔in fōr θā’s bodē۔s, komfort fōr θā’s ajitāt۔t, salvāʃun fōr θā’s sōul۔s – alow۔ing Jēsus litel tīm tū rest. Θus θā rē۔lōkāt۔d, piq۔ing θā’s tent۔s at Geθsemān on Mowntin ov Oliv۔s, and from θer Jēsus wak۔d bak and fōrθ tū and from Beθanē – wār hē and his twelv aposol۔s selebrāt۔d an animalmēt۔les Pasōver fēst. Abner and θe mān disīpel۔s ov Jon θe baptīz۔ōr, mēnwīl, hav۔ing arīv۔d from θā’s hedkwarter۔s in sitē Hebron, selebrāt۔d θe fēst wiθ manē erlē belēv۔ōrs ov Jon. Bōθ grūp۔s dā۔ē prēq۔d in Jerūsalem, but Jēsus dū۔d nō publik prēq۔ing, ōnlē prīvat tēq۔in and personal work.

Dur θe afternūn ov θā’s sekond Sabaθ in Jerūsalem, Jon, θe yung۔est aposol, sā۔d tū Jēsus, “Kom wiθ mē, Ī wud ʃō yū somθin,” and lēd۔d Jēsus θrū won ov θe sitē gāt۔s tū a pūol nām۔d Beθesda. Arownd θe pūol wuz fīv kover۔t pōrq۔s on wiq a larj grūp ov sufer۔ōrs linger۔d in kwest ov hēl۔in. At non۔regular interval۔s warm red۔iʃ water bubel۔d up from a hot watersprin benēθ θe pūol, and manē belēv۔d θat θe first tū enter θe water after suq a disturbans wud bē hēl۔t ov infirm۔itē. Sā۔d Jon tū Jēsus, “Mastōr, sē al ov θēz sufer۔ing won۔s. Iz θer noθin wē kan dū fōr θā?” Jēsus rēplī۔d: “Jon, wī wud yū tempt mē tū turn asīd from θe wā Ī hav qūz۔d? Wī dū yū kontinyū desīr۔ing tū substitūt θe work۔ing ov wonder۔s and θe hēl۔in ov θe sik fōr θe prōklāmāʃun ov θe gospel ov ēternal trūθ? Mī son, Ī wil not dū wut yū desīr. But gaθer tūgeθer θēz sik and aflikt۔t θat Ī mā spēk word۔s ov gōod qēr and ēternal komfort tū θā.” Θen tū θōz asembel۔d, Jēsus prēq۔d θe gospel ov θe ēternal king۔dom. Wen hē had finiʃ۔d, som ov θe aflikt۔t wuz sō inspīr۔d and spiritūal۔lē vivifī۔d θat θā prōklām۔d θat θā had alsō bin kyūr۔t ov θā’s fizikal āl۔ments. Won man hū dur manē yēr۔s had bin downkast and grēv۔lē aflikt۔t bī infirm۔itēs ov his ajitāt۔t mīnd, a viktim ov θe fēl۔in ov help۔lesnes hū had wāt۔d dur yēr۔s fōr sombodē tū help hē wiθowt it okur۔ing tū hē tū help hiself, rējōēs۔d at Jēsus’s word۔s and, alθō it wuz θe Sabaθ dā wen nō work wuz permit۔d, pik۔d up his bed and go۔d fōrθ tū his hōm.

A Fārisē nām۔d Sīmon, a lakluster belēv۔ōrt, invīt۔d Jēsus and his personal asōʃēāt۔s, Pēter, Jāms, and Jon, tū his hōm fōr a sōʃal mēl, θerbī risk۔ing bēing sevēr۔lē kritisīz۔t. Welθ۔ē Farisē۔s, wen θā dōnāt۔d tū qaritē, līk۔d tū dū sō publik۔lē: wen prepār۔ing tū giv tū a strēt beg۔ōr θā wud somtīm۔s blō a trumpet, and wen hōst۔ing bankwit۔s θā wud lēv wīd θā’s dōr۔s sō θat beg۔ōrs kud enter and stand along θe wal۔s bēhīnd θe bankwitor۔s, hū wud somtīm۔s tos fūd ōver θā’s ʃōlder۔s. Θat ēvenin among θōz hū ventūr۔d in from θe strēt wuz a woman wel no۔t az θe fōrmer kēp۔ōr ov a broθel, hū had rēsent۔lē ʃut۔d her biznes and bēkum۔d a belēv۔ōr ov θe gospel ov θe king۔dom, but ʃē wuz stil rēgard۔t wiθ disdān bī Farisē۔s and kompel۔t tū wāer her hār۔s hāng۔ing down – θe baj ov harlotry. ꝭē had bring۔d wiθ ʃē a flask ov perfyūm۔ē anōint۔ment lōʃun and, stand۔ing bēhīnd Jēsus az hē ēt۔d, anōint۔d his fōot۔s, wiq ʃē wet۔d wiθ her tēr۔s ov gratitūd, wīp۔ing θā wiθ her hār۔s, after wiq ʃē kontinyū۔d wēp۔ing and kis۔ing his fōot۔s. Jēsus, persēv۔ing θat Sīmon wuz θink۔ing θat a trū profet wud hav persēv۔d θat θe woman wuz a nōtōrēus sin۔ōr, sā۔d, “Sīmon, Ī hav somθin tū sā tū yū.” Sīmon anser۔d, “Tēq۔ōr, sā on.” Sā۔d Jēsus, “A sertin welθ۔ē monē·lend۔ōr had twū detōr۔s; won ō۔d hē 500 denarēus۔s, θe oθer 50. Wen nēθer ov θā had wārwiθ tū pā, hē fōrgiv۔d θā bōθ. Wiq ov θā dū yū θink, Sīmon, wud luv hē mōst?” Sīmon anser۔d, “Hē, Ī supōs, hū hē fōrgiv۔d θe mōst.” Jēsus sā۔d, “Yū hav korekt۔lē juj۔d,” and, nod۔ing tōward θe woman, hē kontinyū۔d: “Sīmon, lōok at θis woman. Ī enter۔d yōr hows az an invīt۔d gest, yet yū giv۔d mē nō water fōr mī fōot۔s. Θis grātful woman hav waʃ۔d mī fōot۔s wiθ tēr۔s, and drī۔d θā wiθ her hār۔s. Yū giv۔d mē nō kis ov frend۔ē grēt۔in, but θis woman hav not sēs۔d tū kis mī fōot۔s. Mī hed wiθ ōil yū neglekt۔d tū anōint, but ʃē hav anōint۔d mī fōot۔s wiθ preʃus lotions. Sō wut iz θe mēn۔in ov al θis? Simpel۔lē θat her manē sin۔s hav bin fōrgiv۔t, and θis hav lēd۔d ʃē tū luv muq. Yet θōz hū hav rēsēv۔d but litel fōrgiv۔nes somtīm۔s luv but litel.” And turn۔ing arownd tōward θe woman, hē tāk۔d her hand and, lift۔ing ʃē up, sā۔d: “Yū hav indēd rēpent۔d ov yōr sin۔s, and θā iz fōrgiv۔t. Bē not diskuraj۔ē bī θe takt۔les and un۔kind atitūd ov yōr felō۔s; gō on in θe jōē and libertē ov θe king۔dom ov heven.” Sīmon and his frend۔s, ērhēr۔ing θōz word۔s, among θāself۔s wisper۔d, “Hū iz θis man hū ēven dār tū fōrgiv sin۔s?” Az Jēsus arīz۔d wiθ his frend۔s tū depart, hē sā۔d, “Ī deklār tū yū۔s θat θe Faθer hav ōpen۔d θe dōr۔s ov θe heven۔ē king۔dom tū al hū hav θe fāθ tū enter, and nō man ōr asōʃēāʃun ov man۔s kan ʃut θōz dōr۔s ēven tū θe humbel۔est sōul ōr supōs۔bē flāgrant۔est sin۔ōr if tā sinsēr۔lē sēk an entrans.” Lāter θat ēvenin, bak at θe kamp in θe garden ov Geθsemān, Jēsus diskus۔d θe insident wiθ his aposol۔s, sā۔ing, “Mī qīld۔s, if θer eksist a trū and alīv konektʃun bētwēn θe qīld and θe faθer, θe qīld iz sertin tū progres kontinyū۔lē tōward θe faθer’s īdēal۔s. Θe impōrtant θing iz not θe rapid۔itē ov progres but raθer it’s sertintē. Wut yū۔s iz bēkum۔ing dā bī dā iz ov infinit۔bē mōr impōrtans θan wut yū iz tūdā. Θe transfōrm۔t woman hū som ov yū۔s sē۔d at Sīmon’s hows tūdā iz liv۔ing on a level muq bēlō θat ov Sīmon and his wel-mēn۔in asōʃēāt۔s; but wīl θēz Farisē۔s iz okyūpī۔d wiθ mēn۔inles seremōnēal servis۔s, ʃē hav ernest۔lē komens۔d on θe long and ēventful serq fōr God, and her paθ tōward heven iz not blokād۔t bī spiritūal prīd nor bī mōral self۔satisfakʃun.” But Jēsus warn۔d aganst presūm۔ing upon God’s luv, deklār۔ing θat θe heven۔ē Faθer wuz nēθer a laks, lūs, nor fūol۔bē induljent parent ever redē tū kondōn sin and fōrgiv rekles۔nes.

Manē oθer parʃal۔lē prīvat mēt۔ins and bankwit۔s dū۔d Jēsus atend wiθ pōr and riq dur θā’s θrē-wēk۔s stā in and arownd Jerūsalem, bēfōr hē and his twelv aposol۔s prepār۔d tū rēturn tū Kapernam. Abner wiθ Jon θe baptīz۔ōr’s disīpel۔s desīd۔ing tū rēmān bēhīnd.

Mēnwīl θe qēf prēst۔s and θe rēlijus lēd۔ōrs mēt۔d in sēkret, agrē۔ing θat Jēsus’s tēq۔in must bē stop۔t. Θā had hōp۔d θat θe Rōma۔ē oθōritē۔s wud dispōs ov hē az tetrark Herod Antipas had dispōs۔d ov Jon θe baptīz۔ōr, but Jēsus wuz sō kondukt۔ing his work θat θe Rōman ofiʃal۔s wuz not alarm۔d bī his prēq۔in. Akōrd۔lē, at a mēt۔in kondukt۔d θe dā bēfōr Jēsus’s plan۔d departūr, θā desīd۔d tū aprehend Jēsus on a rēlijus akyūzāʃun. Siks Fārisē spī۔s wuz komiʃun۔t tū folō Jēsus, bī prētend۔ing θā wuz folō۔ōrs, and tū observ his word۔s and akt۔s, and wen θā had amas۔d sufiʃent evidens ov lawbreaking and blasfēmē, tū rēturn tū Jerūsalem wiθ θā’s rēpōrt.

From Jerūsalem θe apostolik grūp, number۔ing ap θirtē, hed۔d nōrθ·ēst۔ward, θrū Jerikō, and from θer nōrθ۔ward along θe river tū a kros۔in, wār Pēter prēq۔d tū an asembel۔t multitūd. Θen θā mūv۔d far۔er up·river, past Amaθus, fīnal۔lē tū Tariqea, from wār Jēsus and θe twelv travel۔d bī bōt, tū eskāp θe krowd۔s, akros θe lāk tū Beθsīda. But θe nekst dā θe oθer۔s, inklūd۔ing θe Fārisē spī۔s, rē۔jōin۔d θā.

Dur Tūsdā ēvenin az Jēsus wuz kondukt۔ing won ov his kustom۔ē lernklas۔s ov kwestyon۔s and anser۔s, θe lēd۔ōr ov θe siks spī۔s sā۔d, “Wē dū not komprēhend wī yū never komand yōr disīpel۔s tū fōdfast and prā az Farisē۔s dū.” Jēsus, after tel۔ing a stōrē, ad۔d, “Tū prā iz natūral fōr θe qīld۔s ov līt, but fūdfast۔in iz not part ov θe gospel ov θe king۔dom.” Θen hē warn۔d his lisen۔ōrs aganst θe nōʃun θat al ōld tēq۔in ʃud bē rēplās۔t bī entīr۔bē nū doktrin. Sā۔d hē, “Θat wiq iz ōld and alsō trū must abīd. Alīkwīz, θat wiq iz nū but fals must bē rējekt۔t. But θat wiq iz nū and alsō trū, hav fāθ and kuraj tū aksept.” Θe rēlijon۔s ov pesimistik despār – ov primitiv fēr and dred – sēk۔d tū obtān rēlēs from θe burden۔s ov līf; θā krāv۔d ekstinktʃun in end۔les slumber. Kontrast۔lē, Jēsus’s nū gospel wuz fownd۔d on fāθ, hōp, and luv.

Θe drī sēson had bēgin۔d, and wīl resīd۔ing at θe hōm ov Zebedē, θe aposol۔s establiʃ۔d a lāk۔sīd kamp tū akomodāt θe inkrēs۔ing krowd. Az trūθ sēk۔ōrs, hēl۔in kandidāt۔s, and kyūrēus۔itē sēk۔ōrs flok۔d tū θe ārēa, θe kamp ekspand۔d intū a tent vilaj, wiθ an ever-qānj۔ing popyūlāt۔un rānj۔ing from 500 tū 1,500. Benēθ θe sūpervīʃun ov Dāvid Zebedē, asist۔d bī θe Alfeus twin۔s, θe kamp develop۔d intū a model ov ōrder and sanitāʃun. Θe sik wuz segregāt۔d nērbī, sūpervīz۔t bī a Surēyan doktōr nām۔d Elman. Andrū arānj۔d apostolik aktivitē۔s, wīl Pēter asūm۔d responsabelitē fōr a skūol fōr won-hundred ēvanjelīz۔ōrs – a mān fōkus. Θe aposol۔s al dū۔d θā’s ʃār tēq۔ing grūp۔s ov ēvanjelīz۔ōrs ēq mōrnin, and bōθ tēq۔ōrs and stūdent۔s tēq۔d θe multitūd۔s dur afternūn۔s. Fīv nīt۔s per wēk after θe ēvenin mēl θe aposol۔s kondukt۔d kwestyon-and-anser lernklas۔s fōr θe benefit ov θe ēvanjelīz۔ōrs, at wiq Jēsus wons per wēk prezīd۔d, anser۔ing hōldōver kwestyon۔s from prēvēus seʃun۔s. Won dā per wēk θe aposol۔s fiʃ۔d, and ēq aposol absent۔d hiself won wēk per fōur tū spend wiθ his familē. Jēsus’s ōn imēdēat familē spend۔d mōst ov θat tīm at ēθer Nazareθ ōr Kana. Az monθ۔s pas۔d and nūz ov θe kamp spred۔d, interest۔t pēpel۔s arīv۔d from θrūowt θe Rōma۔ē empīr and from land۔s ēst۔ward ov river Yūfrātes. Jēsus hiself, oθer θan θe kwestyon seʃun۔s, and manē ēvenin۔s kownsil۔ing θe aposol۔s in θe hōm ov Zebedē, rēmān۔d jeneral۔lē non۔involv۔d in tēq۔ing and administrāʃun, absent۔ing hiself dur dā۔s at a tīm tū rētrēt tū a hilsīd, eksplān۔ing θat hē wuz “abowt mī Faθer’s biznes.”

After fōur monθ۔s in Beθsīda, karpentōr۔s grāt۔lē enlarj۔d θe front rūm ov θe Zebedē hows tū akomodāt gaθer۔ins dur θe aprōq۔ing rān۔ē weθer, and sūn afterward θe aposol۔s and θā’s nū kontinjent ov ēvanjelīz۔ōrs prepār۔d fōr Jēsus’s sekond publik prēq۔ing tūr ov Galilē. Dur θe sekond Sabaθ bēfōr θā’s skedyūl۔t departūr, Jēsus spēk۔d at θe Kapernam sinagog abowt θe “Jōē۔s ov Rīqus Liv۔in”. After θe sermon a larj grūp ov θōz hū wuz mām۔t and sik, ōr oθerwīz aflikt۔t, krowd۔d arownd hē, sēk۔ing hēl۔in. A man wiθ a wiθer۔d hand ask۔d Jēsus if it wud bē loful tū bē hēl۔t dur θe Sabaθ dā. Jēsus, persēv۔ing θat hē had bin indūs۔d tū spēk bī a Fārisē spī, rēplī۔d, “If yū had a ʃēp and it fal۔d intū a pit dur θe Sabaθ dā, wud yū rēq down and lift it owt? Iz it loful tū dū suq θing۔s dur θe Sabaθ dā?” Θe man anser۔d: “Yes, mastōr, θus wud bē loful dur θe Sabaθ dā.” Θen Jēsus, adres۔ing θe Fārisē, sā۔d, “Ī no wī yū hav bin dispaq۔t intū mī presens: yū wud fīnd koz fōr ofens in mē if yū kud tempt mē tū ʃō mersē dur θe Sabaθ dā.” Tū θe krowd hē kontinyū۔d, “In sīlens al agrē۔d θat it wuz loful tū lift θe un۔fōrtūnat ʃēp owt ov θe pit, ēven dur θe Sabaθ, and Ī kal yū tū witnes θat it iz loful tū eksibit luv and benevolens dur θe Sabaθ not ōnlē tū animal۔s but alsō tū pēpel۔s. How muq mōr valyū۔abel iz a man θan a ʃēp!” Adres۔ing θe man wiθ θe wiθer۔d hand, hē sā۔d, “Stand hēr bī mī sīd θat al mā sē yū. And now θat yū mā no θat it iz mī Faθer’s wil θat yū dū gōod dur θe Sabaθ dā, if yū hav θe fāθ tū bē hēl۔t, Ī bid۔d yū streq owt yōr hand.” Θe man streq۔d fōrθ his wiθer۔d hand, and it bēkum۔d entīr. Θe pēpel۔s ekspres۔d wonder, θen ānger۔lē turn upon θe Fārisē, but Jēsus kalm۔d θā.

Θe Fārisē spī lēd۔ōr hurē۔d awā and, despīt θat it wuz θe Sabaθ dā, hāsten۔d tū Tībērēas, wār hē trī۔d tū alī tetrark Herod aganst Jēsus. But Herod rēfyūz۔d tū tāk akʃun, advīz۔ing θat hē karē his komplānt tū Jerūsalem.

At Beθsīda θe rēmān۔ē fīv spī۔s bēkum۔d divīd۔d in θā’s atitūd tōward Jēsus and his tēq۔ins: θrē wuz tremendus۔bē impres۔d bī wut θā had sē۔d and ērhēr۔d. A mesajōr t arīv۔d wiθ nūz and a purs: at Jerūsalem a Fārisē nām۔d Abraham, a yung and inflūenʃal membōr ov θe Sanhedrin, had publik۔lē espowz۔d θe tēq۔ins ov Jēsus and wuz baptīz۔t in θe pūol ov Siloam bī Abner. Al Jerūsalem wuz agog ōver θe ēvent. Abraham, upon his konvertʃun, dōnāt۔d al his world۔ē pozeʃun۔s tū θe apostolik trejūrē, tū fund θe send۔ing fōrθ ov θe nū۔lē trān۔t ēvanjelīz۔ōrs. Andrū θenupon anowns۔d θe klōjur ov θe Beθsīda kamp, and evrēbodē prepār۔d tū ēθer rēturn hōm ōr els folō θe ēvanjelīz۔ōrs arownd Galilē. In θe enlarj۔d front rūm ov Zebedē’s hows Jēsus hōld۔d a fīnal mēt۔in wiθ θe aposol۔s, θe ēvanjelīz۔ōrs, and θe lēd۔ōrs ov θe disband۔ing kamp, among oθer۔s, inklūd۔ing θe spī۔s, wīl arownd θe entīr hows a vast number ov pēpel۔s strān۔d tū ērhēr part۔s ov Jēsus’s diskōrs. Arīv۔ing at θe ēvenin sēn wuz a paralitik man, karē۔t on a smal sōfa bī his frend۔s al θe wā from Kapernam; hē had ērhēr۔d θat Jēsus wud sūn depart, and hav۔ing tok۔d wiθ Aaron, θe man hūz wiθer۔d hand had bin restōr۔t and hū had sins rēturn۔d tū his job az a stōn māson (and tū a līf ov θanksgivin and rīqus۔nes), hē had rēsolv۔d tū bē karē۔t intū Jēsus’s presens. His frend۔s trī۔d tū gān entrans tū θe hows bī bōθ θe front and rēr dōr۔s, but tyū manē pēpel۔s wuz krowd۔d tūgeθer, θus θe paralitik, rēfyūz۔ing tū aksept dēfēt, direkt۔d his frend۔s tū prōkyūr lader۔s bī wiq θā asend۔d tū θe rūf ov θe rūm in wiq Jēsus wuz spēk۔ing, and after lūsen۔ing som tīl۔s θā bōld۔lē lōer۔d θe sik man on his sōfa bī rōp۔s until hē rest۔d on θe flōr imēdēat۔lē in front ov Jēsus – hū sēs۔d spēk۔in. Θōz in θe rūm marvel۔d. Sā۔d θe paralitik, “Mastōr, Ī wud not disturb yōr tēq۔in, but Ī iz dētermin۔d tū bē māk۔t entīr. Ī iz not alīk θōz hū rēsēv۔d hēl۔in and afterward fōrget۔d yōr tēq۔in. Ī wud bē māk۔t entīr θat Ī mā serv in θe king۔dom ov heven.” Alθō θe man’s aflikʃun had bin koz۔t bī his ōn mis۔spend۔d līf, Jēsus, sē۔ing his fāθ, sā۔d tū θe paralitik: “Son, fēr not. Yōr sin۔s iz fōrgiv۔t. Yōr fāθ ʃal sāv yū.” Ērhēr۔ing θat, θe Fārisē spī۔s put۔d θā’s hed۔s tūgeθer, ask۔ing, “How dār θis man θus spēk? Dū hē not komprēhend θat suq word۔s iz blasfēmē? Hū kan fōrgiv sin eksept God?” Jēsus, persēv۔ing in his spērit wut θā had rēson۔d, ask۔d θā, “Wī dū yū۔s sō rēson in yōr hart۔s? Hū iz yū۔s θat yū۔s sit in juj۔ment ōver mē? Wut iz θe diferens weθer Ī sā tū θis paralitik, ‘Yōr sin۔s iz fōrgiv۔t’, ōr, ‘Arīz, tāk up yōr bed, and wak?’ But θat yū۔s hū witnes al θis mā fīnal۔lē no θat θe son ov man hav oθōritē and powr on Erθ tū fōrgiv sin۔s, Ī wil sā tū θis aflikt۔t man, Arīz, tāk up yōr bed, and gō tū yōr ōn hows.” And wen Jēsus had θus spēk۔d, θe paralitik sit۔d up on his sōfa, and θen stand۔d, and az θā klēr۔d wā fōr hē, hē wak۔d owt ov θe hows. Witnes۔s ekspres۔d amāz۔ment. Pēter dismis۔d θe asemblaj, wīl manē prā۔d and glōrēfī۔d God.

Lāter θat sām ēvenin arīv۔d a mesajōr ov θe Sanhedrin tū sumon θe siks spī۔s bak tū Jerūsalem. Θenupon θā debāt۔d in ernest among θāself۔s, after wiq θe lēd۔ōr and twū ov his asōʃēāt۔s rēturn۔d wiθ θe mesajōr, wīl θe rēmān۔ē θrē profes۔d fāθ in Jēsus and, gō۔ing imēdēat۔lē tū θe lāk, wuz baptīz۔d bī Pēter and felōʃip۔t bī θe aposol۔s az qīld۔s ov θe king۔dom.

*

Θe sekond publik prēq۔ing tūr ov Galilē bēgin۔d on Sundā, 3 Oktōber, yēr 28. Ēq aposol akompanē۔d ten ōr eleven ēvanjelīz۔ōrs and māntān۔d klōs kontakt wiθ θā wīl θā prēq۔d and tēq۔d. Az fast az belēv۔ōrs wuz redē tū enter θe king۔dom, θe aposol۔s baptīz۔d θā. Jēsus, akompanē۔d bī ōnlē Jāms and Jon Zebedē, travel۔d ekstensiv۔lē, ofen visit۔ing twū town۔s ōr vilaj۔s dur θe sām dā tū observ and enkuraj θe ēvanjelīz۔ōrs. Θe prēq۔ing tūr wuz mān۔lē an efōrt tū aford praktikal ekspērēens fōr θe 117 nū۔lē trān۔d ēvanjelīz۔ōrs.

Mēnwīl at Beθsīda, Dāvid Zebedē māntān۔d a permanent hedkwarter۔s in his faθer’s hows: a klēringhows fōr Jēsus’s work and θe rēlā stāʃun fōr θe mesajōr servis (inklūd۔ing dispers۔ing fund۔s) θat Dāvid administer۔d bētwēn work۔ōrs in vārēus part۔s ov Kānan and ajāsent teritōrē۔s. Wīl parʃal۔lē supōrt۔ing hiself fiʃ۔ing, Dāvid sūpervīz۔d fōurtē tū fiftē mesajōr۔s, inklūd۔ing spī۔s tū monitōr θe plan۔s ov rēlijus opōnent۔s, in θe rapid۔lē ekspand۔ing work ov spred۔ing θe gospel.

Θe fām ov Jēsus, partikyūlar۔lē az a hēl۔ōr, had bī θen spred۔d tū al part۔s ov Kānan and Surēya and intū surownd۔ē teritōrē۔s. Sik pēpel۔s kontinyū۔d tū arīv at Beθsīda, and upon lern۔ing from Dāvid wār Jēsus wuz, θā wud gō in serq ov hē. Jēsus kontinyū۔d tū rēfrān from deliberāt۔lē perfōrm۔ing sōkald mirakel۔s ov hēl۔in, yet ten۔s ov aflikt۔t fēl۔d after kontakt wiθ hē restōr۔d tū helθ and hapē۔nes. Θe fenomenon kud bē eksplān۔t bī θe strong fāθ, in θōz hū sēk۔d hēl۔in, θat Jēsus wud infakt hēl θā, bī θe abundant simpaθē and kompaʃun fēl۔d bī hē hū pozes۔d almōst limit۔les hēl۔in powr۔s, and bī θe fakt ov Jēsus bēing a personifikāʃun ov God’s wil. Manē hū go۔d awā vast۔lē imprūv۔d, upon rēturn۔ing hōm, deklār۔d – despīt Jēsus rēpēt۔d admoniʃun۔s tū “tel nōbodē” – θat θā had bin rēsipēent۔s ov mirakel۔s. Jēsus dū۔d not eksplān tū his aposol۔s how θēz hēl۔ins okur۔d, oθer θan on several okāʃun۔s tū koment, “Ī persēv θat powr hav go۔t fōrθ from mē,” and wons tū rēmark wen tuq۔d bī an āl۔ing qīld, “Ī persēv θat līf hav go۔t fōrθ from mē.”

But it wuz not ōnlē Jēsus’s kōr mesaj – θe faθer۔hōod ov God and θe broθer۔hōod ov pēpel۔s – deliver۔d wiθ suq apārent۔bē non-hyūman sertitūd, θat atrakt۔d ever inkrēs۔ing number۔s ov admīr۔ōrs. His persona itself wuz a powrful alūr. Hē wuz alwās pāʃent, never un۔tolerant, and his jenyūīn konsern fōr evrēbodē hē mēt۔d wuz obvēus. Wīl pā۔ing tribyūt tū θe gōod in θe rēlijon ov his ansestōr۔s, hē dū۔d not hesitāt tū disregard non-relevant seremōnē۔s, matērēalistik worʃip, ritūalistik bondaj; hē swēp۔d asīd al pretenʃun۔s ov vanitē and hipokrisē – fōr klēn hand۔s hē substitūt۔d klēn hart۔s az θe mark ov trū rēlijon. Yet, in kontrast tū θe Zelot۔s, hē manifest۔d not a drop ov sōʃal antagonizim; hē wuz a progresiv evolūʃunizimōr, not a militant grand·transformāʃunōr. Alθō fēr۔les, hē dū۔d not ekspres uter disregard ov θe rēlijus, sōʃal, ekonomik, and politikal konvenʃun۔s ov his dā; hē engāj۔d in destrukt۔ē kritisizim ov eksist۔ē nōrm۔s ōnlē wen sīmultānēus۔lē ofer۔ing sūpērēor rēplās۔ments. Hē dār۔d tū tēq θat katastrofē۔s ov nātūr, aksident-s ov tīm, and oθer kalamitē۔ē hapen۔ins wuz not, az Jūdāik tradiʃun supōs۔d, visitāʃun۔s ov divīn juj۔ments ōr misterēus dispensāʃun۔s ov providens. Bōld۔lē hē prōklām۔d pēpel۔s’ spiritūal frēdom. In θe hart۔s ov al hū kom۔d benēθ his ministrē hē inspīr۔d hōp and konfīdens.

Bēkuz ov θe fāvorabel rēsepʃun ov Jēsus and his tēq۔ins bī ōrdinārē pēpel۔s, θe rēlijus lēd۔ōrs at Jerūsalem wuz bēkum۔ing inkrēs۔bē alarm۔t and antagonīz۔ē. Jūdāizm dur θe ap 12 sentūrē۔s sins Mōses, enhans۔t pērēodik۔lē bī profet۔s, fōrmyūlāt۔d a sistematik and dogmatik θēolōjē, an ōrθodoksē, rēplēt wiθ ritūal, wiθ skant tolerāʃun fōr dēvēātʃun. Θe rēsent konverʃun ov yung Abraham and θe dezerʃun ov θrē ov θā’s spī۔s had koz۔d among θe Farisē۔s and Sanhedrin panik. A gospel ov individyūal۔s komyūnikāt۔ing direkt۔lē wiθ God θreten۔d θā’s elēt posiʃun az prēst۔s, θā’s prestēj az kustōdēan۔s ov ritūal. Θā konvins۔d θāself۔s θat Jēsus must bē aprehend۔t, konvikt۔t, and eksekyūt۔t az a rēlijus ofend۔ōr, a vīōlāt۔ōr ov θe tēq۔ins ov Jūan sākred lo. But azyet hē wuz owt ov rēq in wāward Galilē.

Dur θe prēq۔ing tūr wiθ θe ēvanjelīz۔ōrs, Jēsus dū۔d litel publik tēq۔in, but hē kondukt۔d manē ēvenin lernklas۔s wiθ belēv۔ōrs in mōst ov θe town۔s and vilaj۔s wār hē sōjorn۔d wiθ Jāms and Jon. After visit۔ing Gadara, Tolemāis, Jafia, Dabarita, Megido, Jezrēl, Siθopōlis, Tariqea, and Hipōs, it wuz at Gamala θat, dur θe ēvenin konferens, aposol Filip ask۔d, “Mastōr, wī iz it θat θe skriptūr۔s instrukt wē tū ‘fēr θe Lōrd,’ wīl yū wud hav wē lōok tū θe faθer in heven wiθowt fēr?” Jēsus rēplī۔d, az hē had ap won yēr and a haf erlē۔er in θe hōm ov Flavēus, “Long agō, ōnlē θrū fēr kud pēpel۔s lern revērens, and it iz stil trū ov θōz hū sit in dark۔nes θat fēr ov θe Lōrd iz θe bēgin۔in ov wizdom. But Ī wil deliver yū۔s from slāv۔iʃ fēr ov a jelus and raθful king God, tū θe jōēful worʃip ov a luv۔ē, just, and mersēful faθer God.” A yung qīld, hē eksplān۔d, mā ōbā his faθer bēkuz ov fēr ov harʃ puniʃ۔ment, but az θe qīld matūr and mōr klēr۔lē komprēhend and aprēʃēāt his faθer’s luv fōr hē, it wil bē from his ōn luv ov his faθer θat hē strīv tū emyūlāt and ōbā. “Ī hav kom intū θe world tū put luv inplas ov fēr, jōē inplas ov sōrō, konfīdens inplas ov dred, luv۔ē servis and aprēʃēātiv worʃip inplas ov slāv۔iʃ bondaj and mēn۔inles ritūal. Yōr faθer۔s wuz tēq۔d tū fēr God, θe almītē king. Ī tēq yū: luv God, θe al-mersēful faθer.’”

Anoθer ēvenin hē diskus۔d how kuraj and fāθ kud lēd kārles sōul۔s tū rekles۔nes and presumpʃun, yet how prūdens and diskreʃun, wen karē۔d tyū far, kud lēd tū kowardis and fālūr. Hē enkuraj۔d his lisen۔ōrs tū strīv fōr ōrijinal۔itē wīl ʃun۔ing eksentris۔itē, fōr simpaθē wiθowt sentimental۔itē, pīetē wiθowt sanktimōnēus۔nes. Hē tēq۔d revērens frē from fēr and sūperstiʃun.

Sūn θerafter Andrū, wiθ aprūval ov Jēsus, instrukt۔d Dāvid at Beθsīda tū dispaq mesajōr۔s tū θe vārēus prēq۔ing grūp۔s wiθ instrukʃun۔s tū termināt θe tūr and rēturn tū Beθsīda on Θursdā, Dēsember 30. Bī diner tīm on θat rān۔ē dā al θe aposol۔s and tēq۔in ēvanjelīz۔ōrs had arīv۔d at θe Zebedē hōm. Θe grūp rēmān۔d tūgeθer ōver θe Sabaθ dā, bēing akomodāt۔d in θe hōm۔s ov Beθsīda and nērbī Kapernam, after wiq θe entīr grūp depart۔d fōr a twū-wēk۔s rēses tū gō hōm tū θā’s familē۔s, visit θā’s frend۔s, gō fiʃ۔in.

*

Mid-Janyūarē yēr 29, ov θe 177 ēvanjelīz۔ōrs 75 rēturn۔d from θe rēses, redē fōr anoθer prēq۔in tūr ov Galilē. Abner, wiθ disīpel۔s ov Jon θe baptīz۔ōr, from θā’s hedkwarter۔s in sitē Hebron sowθ۔ward ov Jerūsalem, arīv۔d at Beθsīda tū jōin θā. Θe ēvanjelīz۔ōrs embark۔d in grūp۔s ov fīv, akompanē۔d bī Jon θe baptīz۔ōr’s disīpel۔s, hū advīz۔d θā and baptīz۔d belēv۔ōrs. Jēsus plan۔d tū travel wiθ his twelv aposol۔s. Θe θird prēq۔ing tūr ov Galilē wuz nōtworθē fōr θe inklūʃun ov woman۔s az minister۔ōrms ov θe gospel. Ten woman۔s wuz selekt۔t from θōz hū had serv۔d in θe tent sitē’s infirmarē; θā inklūd۔d Sūzana, θe doter ov θe fōrmer hed ov θe Nazareθ sinagog, Jōana, wīf ov θe stūard ov tetrark Herod Antipas, Marθa θe ōld۔er sister ov Dāvid and aposol۔s Andrū and Pēter, Raqel θe sister۔inlo ov Jēsus’s natūral broθer Jūd. Dur an era wen man۔s konsider۔d woman۔s spiritūal۔lē infērēōr, and woman۔s wuz ban۔t from θe mān flōr ov sinagog۔s (bēing konfīn۔t tū θe woman۔s’ galerē), Jēsus’s anowns۔ment – despīt θat hē had manē okāʃun۔s sā۔d θat “in θe king۔dom ov heven θer iz nēθer riq nor pōr, frē nor bond, māl nor fēmāl, al iz ēkwal۔bē son۔s and doter۔s ov God” – ʃok۔d ēven θe aposol۔s; θe entīr kuntrē wuz stir۔d, and Jēsus’s enemē۔s rēakt۔d wiθ glē. Provīd۔t wiθ suplī۔s and pak animal۔s, θe woman۔s qūz۔d Sūzana az θā’s lēd۔ōrm, and prōsēd۔d tū prēq θe gospel in Galilē. It wuz at town Magdala, on θe western ʃōr ov lāk Galilē ap haf۔wā bētwēn Kapernam and Tībērēas, θat θe woman۔s first demonstrāt۔d θā’s yūsful۔nes, minister۔ing tū θā’s āl۔ing sister۔s. At Magdala θā alsō visit۔d a broθel tū prēq glad nūz tū θe harlot۔s – inklūd۔ing tū Marē Magdalēn, hū wuz θer bēkuz ov a sukseʃun ov misfōrqun۔s; Marē aksept۔d entīr۔lē θe gōod nūz, wuz baptīz۔t bī Pēter θe nekst dā, jōin۔d θe woman disīpel۔s, and ʃīn۔d az an efektiv spōkswoman.

Far۔er sowθ۔ward at θe nū sitē ov Tībērēas, Jēsus asīn۔d θe woman۔s, bī θen twelv, tū lēd θe Sabaθ servis, wiq, bēkuz bī Jūan lo it kud not bē kondukt۔t in θe sinagog, wuz kondukt۔d in θe bankwit rūm ov tetrark Herod’s nū palas, Herod bēing awā at Perea. Jōana rēd۔d from θe skriptūr۔s, referens۔ing woman۔s in θe skriptūr۔s: Mērēam, Debōra, and Esθer.

Θe nekst ēvenin Jēsus gaθer۔d his aposol۔s, Jon θe baptīz۔ōr’s disīpel۔s, and θe nū۔lē komiʃun۔t woman۔s’ grūp. Sā۔d hē, “Yū۔s sē fōr yōrself۔s θat θe harvest iz plentēful, but θe lābor۔ōrs iz fyū. Wē wil θerfōr prā θat θe Lōrd ov θe harvest send fōrθ mōr lābor۔ōrs intū his fēld۔s. Wīl Ī rēmān tū komfort and instrukt θe yung۔er tēq۔ōrs, Ī wud send owt θe ōld۔er won۔s twū and twū θat θā mā pas kwik۔lē ōver al Galilē prēq۔ing θe gospel wīl it iz yet konvēnyent and pēasful.” After asīn۔ing a dāt tū rē۔gaθer at Nazareθ, hē sā۔d, “On θis miʃun gō not tū anē jentīl sitē, nēθer gō intū Samarēa, but gō insted tū θe lost ʃēp۔s among Jūan۔s. Prēq θe gospel ov θe king۔dom and prōklām θe trūθ θat pēpel۔s iz θe qīld۔s ov God. Rēmember θat θe disīpel iz hardlē abov his mastōr, nor a servant grāt۔er θan his lōrd; enuf fōr θe disīpel tū bē ēkwal wiθ his mastōr and θe servant tū bēkum alīk his lōrd. Fēr not non۔bēlēv۔in enemē۔s. Noθin kover۔t ʃal not bē rēvēl۔t; noθin hīd۔t ʃal not bē no۔t. Wut Ī hav tēq۔d yū۔s prīvat۔lē, prēq wiθ wizdom ōpen۔lē. Wut Ī hav rēvēl۔d tū yū۔s in θe iner qāmber, prōklām from θe hows۔top۔s. Bē not afrād ov θōz hū kan kil θe bodē, but hū iz·not ābel tū destrōē θe sōul; raθer put yōr trust in hē hū iz ābel tū sustān θe bodē and sāv θe sōul.” Ask۔d hē, “Iz not twū spārō۔s sel۔d fōr a trīfel? Yet Ī deklār θat not won ov θā iz fōrget۔d in God’s sīt. Fēr not, θerfōr, bēkuz yū۔s iz ov mōr valyū θan manē manē spārō۔s. Ēven θe hār۔s ov yōr hed iz number۔t. Gō fōrθ prōklām۔ing pēas and gōod wil, but bē not desēv۔t – pēas wil not alwās atend yōr prēq۔ing. Ī kom۔d tū bring pēas on Erθ, but wen pēpel۔s rējekt mī gift, diviʃun and turmōil rēsult. Wen al ov a familē rēsēv θe gospel ov θe king۔dom, pēas abīd in θat hows; but wen som ov θe familē enter θe king۔dom and oθer۔s rējekt θe gospel, suq diviʃun kan prōdūs ōnlē sōrō and sad۔nes, θerfōr lābor ernest۔lē tū sāv θe entīr familē lest a man’s fō۔s bēkum θōz ov his ōn howshōld. But, wen yū۔s hav dū۔d yōr utmōst fōr al ov evrē familē, Ī deklār tū yū۔s θat tā hū luv faθer ōr moθer mōr θan θis gospel iz not worθ۔ē ov θe king۔dom.”

Jon θe baptīz۔ōr’s disīpel۔s depart۔d sowθ۔ward bak tū Hebron, and Jēsus’s aposol۔s ventūr۔d awā in pār۔s, ēq pār wiθ ap ten ēvanjelīz۔ōrs. Jēsus tēq۔d θe woman۔s and θe yung۔est ēvanjelīz۔ōrs, θen (gīd۔d bī Dāvid’s mesajōr۔s) visit۔d won at a tīm θe vārēus grūp۔s. On Frīdā, 4 Marq, al mēt۔d on a hil nōrθ ov town Nazareθ, Jēsus’s first visit tū θe plās ov his bōē۔hōod sins θe bēgin۔in ov his publik ministrē. Hē spend۔d an afternūn, non۔rekognīz۔t, wander۔ing past familyar plās۔s: his qīld۔hōod hōm (wār his broθer Jōsef and his wīf and qīld۔s stil liv۔d), θe karpentōr workʃop, θe sinagog wār hē had atend۔d skūol – az memōrē۔s flud۔d his mīnd. Desend۔ing from θe hil wār hē had enjōē۔d bēing alōn az θe first glimer ov his non۔yūsūal līf had okur۔d tū hē, hē ērhēr۔d θe familyar trumpet blast anowns۔ing θe set۔ing sun. Andrū arānj۔d θat Jēsus spēk dur θe Sabaθ at θe sinagog. Az θe town۔folks rēalīz۔d θat θe fōrmer karpentōr wuz agin in θā’s midst, θā’s rēakʃun۔s wuz jeneral۔lē non۔fāvorabel: hav۔ing ērhēr۔d ov his fām, som fēl۔d rēzentful θat hē had rē۔lōkāt۔d tū Kapernam, manē fēl۔d ofend۔d θat hē had not rēturn۔d dur his erlē۔er spēk۔in tūr۔s, oθer۔s wuz ānger۔ē θat hē had perfōrm۔d nō mirakel۔s θer. Θat his familē had al but rējekt۔d hē wuz anoθer konseptpōint ov kontenʃun; fōrget۔t wuz his erlē devōtʃun tū his moθer and sib۔s. Jēsus’s ōld۔er frend۔s, inklūd۔ing θe qazan tēq۔ōr ov his yūθ, wuz ded ōr had rē۔lōkāt۔d awā. Ad۔ing tū θe kritikal, ēven hostil, atmosfēr, his enemē۔s, ērhēr۔ing θat hē wud spēk dur θe Sabaθ, hīr۔d nūmerus ruf and un۔kūθ man۔s tū haras hē.

Dur θe Sabaθ θe sinagog wuz pak۔d tū kapasitē, and Jēsus prēq۔d a sermon on “θe son۔s and doter۔s ov God”. Afterward, az hē step۔d intū θe krowd, som ekspres۔d admirāʃun ov his diskōrs, wīl oθer۔s vōis۔d kritisizim۔s, and arownd θe frinj sirkyūlāt۔d θe debase۔ē man۔s hū had bin hīr۔t tū koz trubel – man۔s hū θe atend۔ing aposol۔s and ēvanjelīz۔ōrs wuz kwik tū rekognīz, but θā kud not perswād Jēsus tū alow θā tū lēd hē awā. Respond۔ing tū ānger۔lē ask۔t rūd kwestyon۔s, Jēsus sā۔d, “A profet iz not wiθowt onor eksept in his hōm teritōrē and among his ōn pēpel۔s.” Hē kud hav afabel۔lē manaj۔d θe krowd and efektiv۔lē dis۔wepon۔d ēven his vīōlent opōnent۔s had not his aposol Sīmon Zelotes gaθer۔d a grūp ov ēvanjelīz۔ōrs and Jēsus’s frend۔s, belijerent۔lē wād۔d intū θe krowd, and komand۔d Jēsus’s antagonīst۔s tū depart. Θe taktikal erōr arowz۔d θe mob spērit ov θe un۔god۔ē asembelē. Benēθ θe lēd۔ōrʃip ov hīr۔t rufēan۔s, θā sēz۔d Jēsus and ruʃ۔d hē owt ov θe sinagog, and up۔ward tū θe brow ov a nērbī presipitus hil tū θe ej ov a klif. Az θā wuz prepār۔ing tū pūʃ hē ōver θe ej tū his deθ, Jēsus turn۔d suden۔lē upon his kaptūr۔ōrs and, fās۔ing θā, kwīet۔lē fōld۔d his arm۔s, and step۔d fōrward. Tū θe amāz۔ment ov al, θe mob part۔d and permit۔d hē tū pas θrū non۔molest۔t. Θe nekst mōrnin θe apostolik grūp – muq sōber۔t and dis۔ilūʃun۔t bī θe episōd – rēturn۔d bī diferent rūt۔s ēst·nōrθ۔ward tū Beθsīda.

*

Az anoθer sēson ov θe Pasōver aprōq۔d, θā linger۔d bī θe nōrθern ʃōr ov lāk Galilē. Pēter work۔d wiθ θe nū kontinjent ov ēvanjelīz۔ōrs. Θe woman۔s wak۔d from hows tū hows, minister۔ing tū θe sik in Kapernam and surownd۔ē town۔s and vilaj۔s. Jēsus slō۔lē rēkover۔d from his sōrō ov his rējekʃun at Nazareθ. Won erlē Sundā mōrnin, az hē wuz sit۔ing alōn in θe ōld fiʃ۔ōr·bōt ov Andrū and Pēter, slīt۔bē of·ʃōr, pēpel۔s bēgin۔d arīv۔ing, bī mid۔mōrnin number۔ing mōr θan won θowzand. Pēter apēr۔d, ask۔ing, “Mastōr, ʃal Ī tok tū θā?” Jēsus anser۔d, “Nō, Pēter, Ī wil tel θā a stōrē.” And, sit۔ing in θe bōt, tū θe krowd hē sā۔d, “A farm۔ōr go۔d fōrθ tū plant and, az hē plant۔d, som sēd۔s fal۔d bī θe wāsīd tū bē tred۔t under۔foots and devowr۔t bī bird۔s. Oθer sēd۔s fal۔d upon rok۔ē plās۔s wiθ sōil ov litel depθ, and sūn plant۔s spring۔d up, but wen θe sun ʃīn۔d θā wiθer۔d bēkuz θā had nō rūt۔s tū absōrb mōistūr. Oθer sēd۔s fal۔d among θorn۔s, and az θe θorn۔s multiplī۔d, θā qok۔d θe plant۔s until θā dī۔d. Stil oθer sēd۔s fal۔d upon gōod grownd and, grō۔ing, yēild۔d, som θirtē۔fōld, som sikstē۔fōld, and som a hundred۔fōld.” Wen Jēsus finiʃ۔d θe parabel, hē sā۔d tū θe multitūd, “Hē hū hav ēr۔s tū ērhēr, let hē ērhēr.” Aposol۔s hū ōverērhēr۔d wuz perpleks۔t, and θat nīt in Zebedē’s garden Maθyū ask۔d, “Wī dū yū spēk in parabel۔s tū θōz hū sēk trūθ?” Jēsus anser۔d, “Pāʃent۔lē hav Ī instrukt۔d yū۔s, eksplān۔ing misterē۔s ov θe king۔dom ov heven, but tū θe non۔disern۔lē multitūd and tū θōz hū sēk owr destruktʃun, from now on misterē۔s ov θe king۔dom ʃal bē prezent۔t in parabel۔s. Θus, θōz hū rēalē desīr tū enter θe king۔dom mā disern θe mēn۔in ov θe tēq۔in and θerbī fīnd salvāʃun, wīl θōz hū lisen ōnlē tū ensnār wē mā bē konfownd۔t, bēkuz θā wil sē wiθowt sē۔ing and wil ērhēr wiθowt ērhēr۔ing. Mī qīld۔s, rēmember θe lo ov θe spērit: tū θōz hū hav muq ʃal bē giv۔t mōr, but from θōz hū hav litel, wut litel θā hav ʃal bē tāk۔t awā.” Jēsus alsō rēsort۔d tū parabel۔s and simbol۔s bēkuz hē want۔d tū tēq sertin spiritūal trūθ in suq a maner az tū māk it difikult fōr his suksesōr۔s tū ataq presīs interpretāʃun۔s and definit mēn۔ins tū his word۔s and θus tū prēvent suksesiv birθsīkel۔s from kristalīz۔ing his tēq۔in and bīnd۔ing his spiritūal mēn۔ins bī θe ded qān۔s ov tradiʃun and dogma. Kwestyon۔d abowt θe mēn۔in ov θe parabel ov θe farm۔ōr, Jēsus ask۔d tū first ērhēr θā’s interpretāʃun. Θenupon Pēter and oθer aposol۔s wiθdro۔d tū anoθer pōrʃun ov θe garden wār, after ernest and prōlong۔d diskuʃun, θā konklūd۔d θat θe parabel wuz infakt an alegōrē, ēq fētūr wiθ a hiden mēn۔in. Rēturn۔ing tū Jēsus, Pēter eksplān۔d, “Θe farm۔ōr iz θe gospel prēq۔ōr; θe sēd۔s iz θe word۔s ov God. Θe sēd۔s θat fal۔d bī θe wāsīd reprezent θōz hū dū not komprēhend θe gospel tēq۔in. Θe bird۔s θat snaq۔d awā θe sēd۔s reprezent Sātan. Θe sēd۔s θat fal۔d upon θe rok۔ē plās۔s, and wiq grō۔d up kwik۔lē but sūn un۔apēr۔d, reprezent sūperfiʃal lisen۔ōrs hū rēsēv θe glad nūz wiθ jōē, but θā’s devōtʃun iz ov ʃōrt durāʃun. Θe sēd۔s θat fal۔d among θorn۔s reprezent θōz hū ērhēr θe word۔s ernest۔lē, but hū alow θe kar۔s ov θe world and θe desētful۔nes ov riq۔s tū qōk θe trūθ sō θat it bēkum non۔frūtful. Now θe sēd۔s θat fal۔d on gōod sōil and grō۔d tū prōdūs – som θirtē, som sikstē, and som a hundred۔fōld – reprezent θōz hū, wen θā hav ērhēr۔d θe trūθ, rēsēv it wiθ vārē۔ē degrē۔s ov aprēʃēāʃun.” Jēsus θen ask۔d if θer wuz oθer ōpinyon۔s, and Naθanēl respond۔d wiθ an interpretāʃun in som wā۔s similar, in oθer۔s distinkt۔bē diferent – rēsult۔ing in a lenθ۔ē diskuʃun and a diviʃun intū twū sīd۔s. Fīnal۔lē, at Jēsus’s kōks۔in, Tomas sā۔d, “Ī θink θis parabel mēn θat owr tēq۔in ov θe gospel, nōmater how fāθful۔lē and efiʃent۔lē eksekyūt۔t, wil rēsult in vārē۔ē degrē۔s ov sukses, koz۔d bī kondiʃun۔s bēyond owr kontrōl.” Jēsus arīz۔d and sā۔d, “Wel dū۔d, Tomas; yū hav disern۔d θe trū mēn۔in ov parabel۔s. And Pēter and Naθanēl hav dū۔d ēkwal۔bē wel in ʃō۔ing wē θe downsīd ov undertāk۔ing tū māk an alegōrē owt ov a parabel.” Jēsus end۔d θe ēvenin leson wiθ his ōn koment on θe parabel ov θe plant۔ōr, wiq hē sā۔d refer۔d tū twū θing۔s: first, a sumarē ov his ministrē, past and fyūtūr; sekond, a hint ov wut θe aposol۔s and oθer mesajōr۔s ov θe king۔dom kud ekspekt dur fyūtūr birθsīkel۔s.

Θe aposol۔s ekspres۔d muq interest in parabel۔s. Jēsus kontinyū۔d θat ēvenin’s konferens bī sā۔ing: “Mī bēlovd, yū must prezent yōr tēq۔ing tū sūt θe mind۔s and hart۔s ov yōr lisen۔ōrs. Wen yū stand bēfōr a multitūd ov vārē۔ē intelekt۔s and temperment۔s, yū kan·not spēk diferent word۔s fōr ēq tīp ov ērhēr۔ōrs, but yū kan tel a stōrē tū konvā yōr tēq۔in; and ēq individyūal wil bē ābel tū interpret it in akōrd wiθ his ōr her mental and spiritūal kapasitē. Let yōr līt ʃīn, but dū sō wiθ wizdom and diskreʃun.” Jēsus advīz۔d aganst θe yūtilizāʃun ov ēθer fābel۔s ōr alegōrē۔s in tēq۔in θe trūθ ov θe gospel, but hē rekomend۔d yūtilīz۔ing parabel۔s, espeʃal۔lē parabel۔s abowt nātūr. Hē elaborat۔d θat θe yūtilīz۔un ov parabel۔s enābel۔d θe tēq۔ōr tū prezent nū and ēven startel۔ē trūθ wiθowt direkt۔lē qalenj۔ing tradiʃun and establiʃ۔t oθōritē – θerfōr avōid۔ing rēsistans and kontroversē. Parabel۔s wuz handē wiθ larj odēens۔s, hē rēpēt۔d, bēkuz θā sīmultānēus۔lē apēl۔d tū muq diferent level۔s ov mīnd and spērit. Bī yūtilīz۔ing natūral, familyar matērēal, θā kud eksplān les intūitiv konsept۔s; bī prōsēd۔ing from θe no۔t, θā kud klarifī θe non۔no۔t. Tū rējekt trūθ kontān۔d in a parabel rēkwīr۔d konʃus intelektūal efōrt tū ōverīd onest and fār juj۔ment. Fīnal۔lē, parabel۔s – and θus θe trūθ kontān۔d in θā – wuz relativ۔bē ēzē tū rēmember. Hē konklūd۔d wiθ anoθer parabel: “Θe king۔dom ov heven iz alsō alīk a man hū tos۔d gōod sēd۔s upon θe erθ. Wīl hē slēp۔d bī nīt and work۔d bī dā, θe sēd۔s spring۔d up and grō۔d, and alθō hē no۔d not how ōr wī, θe plant۔s kom۔d tū frūt: first θe blād, θen θe plant, θen dū۔d θe ful grān apēr. Wen θe grān wuz rīp, hē wēld۔d θe sikel, and θe harvest wuz komplēt. Hē hū hav ēr۔s tū ērhēr, let hē ērhēr.”

Θe nekst dā Jēsus agin tēq۔d θe pēpel۔s from θe bōt, sā۔ing: “Θe king۔dom ov heven iz alīk a man hū plant۔d gōod sēd۔s in his fēld; but wīl hē slēp۔d, his enemē kom۔d and plant۔d wēd۔s among θe wēt. Θus wen θe yung blād۔s grō۔d, θer apēr۔d alsō θe wēd۔s. A servant ov θe farm۔ōrt kom۔d and ask۔d hē, ‘Sir, in yōr fēld dū۔d yū not plant gōod sēd۔s? Wens θen kom θēz wēd۔s?’ Hē rēplī۔d, ‘An enemē dū۔d θat.’ Θe servant۔s θen ask۔d, ‘Wud yū hav wē gō owt and pluk up θōz wēd۔s?’ But hē anser۔d, ‘Nō, lest wīl yū iz pluk۔ing θā, yū uprūt alsō θe wēt. Raθer, let θā bōθ grō tūgeθer until θe tīm ov θe harvest, wen Ī wil sā tū θe rēp۔ōrs, Gaθer up first θe wēd۔s and bīnd θā in bundel۔s tū burn, and θen gaθer up θe wēt tū bē stōrkēp۔t in mī barn.’” After pēpel۔s had ask۔d a fyū kwestyon۔s, Jēsus sā۔d, “Θe king۔dom ov heven iz alīk a mustard sēd θat a man plant۔d in his fēld. Now a mustard sē۔d iz θe lēst ov sēd۔s, but wen it iz ful۔lē grō۔d, it bēkum θe grāt۔est ov herb۔s: a trē in wiq bird۔s ov heven kan rest on it’s branq۔s.” And, “Θe king۔dom ov heven iz alsō alīk leven θat a woman hīd۔d wiθin θrē mejur۔s ov grānflowrdō, sō θat al ov θe grānflowrdō wuz leven۔t.” And, “Θe king۔dom ov heven iz alsō alīk a trejūr θat a man diskover۔d burē۔d in a fēld; jōēful۔lē hē go۔d fōrθ tū sel al hē had sō hē kud purqas θe fēld.” And, “Θe king۔dom ov heven iz alsō alīk a merqant sēk۔ing byūtēful perl۔s; and hav۔ing fīnd۔d won ekstraordinārē perl ov hī prīs, hē go۔d owt and sel۔d evrēθin hē pozes۔d sō θat hē kud purqas it.” Agin, “Θe king۔dom ov heven iz alsō alīk a swēp net, tos۔d ontū θe lāk, θat gaθer۔d evrē tīp ov fiʃ; wen θe net wuz fil۔d, θe fiʃ۔ōrts hol۔d it ontū θe bēq, wār θā sit۔d and sōrt۔d θe fiʃ۔s, gaθer۔ing θe gōod, θrō۔ing awā θe bad.” Θat ēvenin, tū his aposol۔s and ēvanjelīz۔ōrs, Jēsus mōr eksplisit۔lē ekspownd۔d his tēq۔ins.

On θe mōrnin after θe Sabaθ, Jēsus sā۔d tū Pēter, “Ī iz wērē ov θe θrong۔s; Ī wud līk tū kros ōver tū θe oθer sīd, sō wē kan rest.” Enrūt akros θe lāk at θe onset ov ēvenin a suden gāl tār۔d θe bōt’s windsāl bēfōr θe aposol۔s – strong and ekspērēens۔t – kud furl it, and wāv۔s waʃ۔d ōver θe bōt’s sīd, az Jēsus rēmān۔d aslēp bēlō in θe rēr. Suq tempests, ofen kom۔ing and gō۔ing kwik۔lē, wuz karakteristik ov lāk Galilē, abov wiq hēt۔d ār hover۔d dur dā۔tīm, at sunfal miks۔ing wiθ kūol۔er ār from hī hil۔s ruʃ۔ing down stēp gorj۔s. Az θe aposol۔s rō۔d tōward ʃōr, θe non۔yūsūal۔bē strong stōrm intensifī۔d, and θe bōt bēgin۔d tū fil wiθ water. Pēter relinkwiʃ۔d his waterōr and wāk۔d Jēsus, sā۔ing, “Mastōr, dū yū not no θat a vīōlent stōrm iz upon wē? Kār yū not θat wē dī?” Az Jēsus kom۔d owt intū θe rān, hē pēr۔ing intū θe dark۔nes at θe strugel۔ing waterōr۔s mans, and sā۔d tū θā, “Wī iz al ov yū۔s sō fil۔d wiθ fēr? Wār iz yū۔s’ fāθ? Pēas, bē kwīet.” Jēsus had hardlē uter۔d his rēbyūk wen θe disturb۔t atmosfēr, hav۔ing establiʃ۔d it’s ēkwēlibrēum, kalm۔d. Θe hī wāv۔s prompt۔lē flaten۔d, wīl θe ōverērhēr۔d klowd۔s, hav۔ing rēlēs۔d θā’s rān, ēvaporāt۔d, rēvēl۔ing star۔s. Tū θe amāz۔t aposol۔s Jēsus kwik۔lē eksplān۔d θat hē had spēk۔d tū kalm θā’s ajitāt۔t, not tū komand θe wind. But his word۔s rēq۔d def ēr۔s, θe aposol۔s sā۔ing tū won anoθer, “Ēven θe wind۔s and wāv۔s ōbā hē.”

Alθō muq ov θe nērbī ēstern ʃōr slōp۔d up jentel۔lē tū θe hīland۔s bēyond, θe bōt tuqland۔d bī a stēp hilsīd, inklūd۔ing klif۔s direkt۔bē abov θe lāk. Θe rok wuz pokmark۔ē wiθ kavern۔s, manē ov θe niq۔s kontān۔ing ānʃent sepulker۔s. Ap haf۔wā up θe hilsīd, at a relativ۔bē level plās wuz θe semeterē ov nērbī vilaj۔et Keresa, and θat erlē mōrnin az θā klīm۔d pas۔d it, owt ruʃ۔d a lūnatik: a man nām۔d Amos hū wuz inflikt۔t wiθ a pērēodik fōrm ov demenʃa, hū – wons bind۔t wiθ feter۔s and qān۔s – resīd۔d in θe kavern۔s and rōm۔d among θe tūm۔s and abandon۔t sepulker۔s. Dur won ov his relativ۔bē nōrmal interval۔s, hē had go۔t tū Beθsīda, wār hē had ērhēr۔d Jēsus prēq, and had bēkum a lakluster belēv۔ōr, but dur a stōrm۔ē fāzpērēod hē had rētrēt۔d tū θe tūm۔s, wār hē mōn۔d, krī۔d lowd۔lē, and terorīz۔d al hū enkownter۔d hē. Upon sē۔ing Jēsus hē fal۔d tū θe grownd, eksklām۔ing, “Ī no yū, Jēsus, but Ī iz pozes۔t ov manē devil۔s, and Ī bēsēq yū not tū tōrment mē.” Jēsus, lōok۔ing down upon θe man krowq۔ing alīk an animal at his fōot۔s, rēq۔d down and, tāk۔ing hē bī θe hand, stand۔d hē up, sā۔ing, “Yū iz·not pozes۔d ov a devil. Ī komand yū tū kom owt ov θis spel.” In Amos, upon ērhēr۔ing θōz word۔s, θer okur۔d suq a transfōrmāʃun in his intelekt θat hē imēdēat۔lē rē۔gān۔d nōrmal kontrōl ov his mīnd, and bēgin۔d konvers۔ing wiθ Jēsus – witnes۔t from θe hīland۔s abov bī swīn herd۔ōrs, hū abandon۔d θā’s qūn and hāsten۔d tū θe vilaj tū spred θe nūz ov θe tām۔ing ov θe lūnatik. Θen bark۔ing dog۔s atakqarj۔d θe non۔tend۔t qūn ov ap θirtē swīn۔s, wiq flē۔d down·hil and plunj۔d ōver a presipis intū θe lāk. Vilajōr۔s flok۔d tū θe sēn, deklār۔ing θat ēvil spērit۔s had depart۔d from Amos and enter۔d θe swīn۔s, koz۔ing θā tū ruʃ tū θā’s destruktʃun – a konvikʃun (in agrē۔ment wiθ jeneral bēlēf θat mental ill۔ness wuz koz۔d bī θe intrūʃun ov ēvil spērit۔s) θat Amos ʃār۔d, and θat lonq۔d hē on a paθ tū permanent kyūr. Θe nekst mōrnin θe aposol۔s wuz awāk۔t bī jentīl swīn herd۔ōrs, hūz spōksman urj۔d θā, “Fiʃ۔ōrts, depart wē and tāk yōr profet wiθ yū. Wē no hē iz a hōlē man, but θe god۔s ov owr land dū not no hē, and wē stand in dānjer ov lūz۔ing manē mōr swīn۔s.” Θerfōr θe grūp rō۔d bak tū Beθsīda.

Bī Tūsdā afternūn wen θā’s bōt tuqland۔d, θe stōrē ov θe Keresa lūnatik had presēd۔d θā, and at lāk·ʃōr awāt۔d a hyūj krowd, inklūd۔ing nū observ۔ōrs from θe Jerūsalem Sanhedrin hōp۔ing tū fīnd koz fōr Jēsus’s arest and konvikʃun. Az Jēsus spēk۔d wiθ θōz hū had asembel۔d tū grēt hē, Jaērus, a lēdrūl۔ōr ov θe Kapernam sinagog, fīnd۔d his wā tū θe front ov θe krowd, nēl۔d at Jēsus’s fōot۔s, and implōr۔d hē, “Mastōr, mī litel doter, mī ōnlē qīld, lā in mī hōm on θe verj ov deθ. Ī prā θat yū wil kom and hēl ʃē.” Jēsus sā۔d, “Ī wil gō wiθ yū.” Az hē wak۔d along wiθ Jaērus, θe larj kyūrēus krowd folō۔d. Nēr۔ing θe hows, az θā hāsten۔d θrū a nārō strēt and az θe θrong josel۔d hē, Jēsus suden۔lē stop۔d, eksklām۔ing, “Sombodē tuq۔d mē.” Pēter, bēsīd hē, sā۔d, “Mastōr, yū kan sē θat θis krowd pres yū, θreten۔ing tū kruʃ wē, and yet yū sā ‘sombodē tuq۔d mē.’ Wut dū yū mēn?” Jēsus rēplī۔d, “Ī ask۔d hū tuq۔d mē bēkuz Ī persēv۔d θat enerjē had go۔t fōrθ from mē.” Az Jēsus lōok۔d arownd, hē nōtis۔d a nērbī woman, hū kom۔d fōrward and nēl۔d at his fōot۔s sā۔ing, “Dur yēr۔s Ī hav bin aflikt۔t wiθ a tōrment۔ē hemoraj, but nun ov mī manē doktōr۔s kud help mē. Wen Ī ērhēr۔d ov yū, Ī θink۔d θat if Ī kud but tuq θe hem ov yōr garment, Ī wud bē kyūr۔t. Mastōr, Ī tuq۔d θe ej ov yōr garment, and Ī no Ī hav bin hēl۔d ov mī aflikʃun.” Jēsus tāk۔d θe woman bī θe hand, lift۔d ʃē up, and sā۔d, “Doter, yōr fāθ hav kyūr۔d yū.” Bēfōr depart۔ing hē eksplān۔d, az θe krowd lisen۔d, θat it wuz indēd her fāθ – not his hēl۔in powr ōr wut ʃē tuq۔d – θat had kyūr۔d ʃē. Θen, tū kompensāt fōr θe delā, θā hāsten۔d onward at a kwik۔er pās, but az θā enter۔d Jaērus’s yard a servant apēr۔d at θe dōr and anowns۔d, “Trubel not θe mastōr; his doter iz alredē ded.” Jēsus turn۔d tū θe grēv۔ing faθer and sā۔d, “Grēv not; ōnlē belēv,” and enter۔d θe hows. Insīd θe flūt myūziʃun۔s wuz alredē θer wiθ θe mōrn۔ōrs, māk۔ing a todrē tūmult, az kin۔s wēp۔d and wālkrī۔d. Enter۔ing θe sik girl’s rūm Jēsus tel۔d θe mōrn۔ōrs θat ʃē wuz not ded, but θā laf۔d skōrnful۔lē. Tū θe moθer, Jēsus sā۔d, “Yōr doter iz ōnlē aslēp.” Wen θe hows had kwīet۔d, Jēsus tāk۔d θe qīld’s hand and sā۔d, “Doter, Ī sā tū yū, awāk and arīz!” Θe girl sit۔d up. Bī and bī, wen ʃē had rēkover۔d from her dāz, Jēsus direkt۔d θat θā ʃud giv ʃē somθin tū ēt, bēkuz ʃē had bin a long tīm wiθowt fūd. Tū her familē hē eksplān۔d θat θe māden had bin in kōma after a long fēver, and θat hē had mēr۔lē arowz۔d ʃē, θat hē had not rāz۔d ʃē from θe ded. But despīt his repyūtāʃun fōr truθful۔nes, θe mirakel-mīnd۔ē popyūlas belēv۔d hē had rēvīv۔d θe litel girl from deθ. Jēsus, emerj۔ing from θe hows, apēr۔d eksost۔t, and his frend۔s wuz bēkum۔ing konsern۔d lest hē kontinyū his work ov tēq۔in and hēl۔in, and kolaps.

Θrē dā۔s lāter Jēsus deklār۔d a won-wēk furlō, and wīl ēvanjelīz۔ōrs tēq۔d θe multitūd hē and θe twelv trī۔d tū eskāp non۔nōtis۔t tū θe oposit ʃōr ov θe lāk tū a byūtēful publikpark. However, pēpel۔s nōt۔d θe direkʃun ov Jēsus’s bōt, and hīr۔ing evrē bōt avālabel, pursū۔d, wīl oθer۔s trek۔d arownd θe nōrθern ʃōr ov θe lāk, and sūn θā lōkāt۔d Jēsus in θe publikpark. Bī lāt afternūn mōr θan won-θowzand had gaθer۔d, and dur θe nekst twū dā۔s θā’s number inkrēs۔d tū θrē θowzand۔s – manē stop۔ing θer on θā’s wā tū Jerūsalem fōr Pasōver, θe weaθer bēing plezant nēr θe end ov θe rān۔ē sēson at θat lōkāʃun. Twū dā۔s lāter θe krowd had swel۔d tū ap fīv θowzand۔s qīld۔s, woman۔s, and man۔s. Jēsus glād۔lē tēq۔d θā, but sūn θe fūd θat evrēbodē had bring۔d wiθ θā had bin ēt۔t, and θe pēpel۔s – amid rūmor۔s θat Jēsus had selekt۔d θat rēmōt lōkāʃun owtsīd θe jurisdikʃun ov his enemē۔s az θe proper plās tū bē krown۔t king – wud not gō awā. Andrū (θe aposol’s lēd۔ōr) and Filip (θā’s stūard) advīz۔d Jēsus tū send θe multitūd awā, but Jēsus rēfyūz۔d, sā۔ing, “Hēr θā iz, alīk ʃēp۔s wiθowt a ʃeperd. Ī want tū fēd θā. Wut fūd hav wē?” Filip, after a survā, rēpōrt۔d, “Ōnlē fīv barlē bredlōf۔s and twū drī۔t fiʃ۔s.” Jēsus sā۔d, “Bring θā,” and wen Andrū had bring۔d θe basket, Jēsus sā۔d, “Direkt θe pēpel۔s tū sit on θe gras in grūp۔s ov won hundred and apōint a lēd۔ōr ōver ēq grūp, wīl yū bring al ov θe ēvanjelīz۔ōrs hēr.” Θen Jēsus tāk۔d θe bredlōf۔s in his hand۔s, and after giv۔ing θank۔s, hē brāk۔d θe bred and fil۔d manē basket۔s, wiq hē giv۔d tū his aposol۔s, hū pas۔d θā on tū θā’s asōʃēāt۔s, hū karē۔d θā tū θe multitūd. Jēsus in alīk maner brāk۔d and distribyūt۔d θe fiʃ۔s. And az θe fūd multiplī۔d, θe multitūd ēt۔d, and wuz fil۔t. Wen θā had finiʃ۔d θe mēl, Jēsus sā۔d tū θe disīpel۔s, “Gaθer θe rēmān۔ōrs sō θat noθin wil bē wāst۔t.” And θā gaθer۔d twelv basket۔fuls.

Θe rēakʃun ov θe multitūd tū θe spektakyūlar wonder suplī۔ing θā’s fizikal nēd۔s wuz prōfownd and ōverwelm۔ē. Fōr a long tīm Jūan۔s had bin tēq۔d θat θe mesīa, a son ov Dāvid, wen hē arīv۔d, wud koz θe land tū flō “wiθ milk and honē”, and θat θe bred ov līf wud bē bestō۔t upon θā az mana from heven, az wuz supōs۔t tū hav mirakyūlus۔lē apēr۔d tū fēd θā’s ansestōr۔s in θe wīldernes dur θe tīm ov Mōses. Θe īdēa tū sēz θe mastōr and prōklām hē king rēkwīr۔d nō personal direkʃun: it spred۔d θrū θe eksīt۔ē krowd alīk a kontājun. Wen θā had finiʃ۔d fēst۔ing, θā rīz۔d az won, and ʃowt۔d, “Krown hē king!” In respons, Jēsus step۔d ontū a bōlder and lift۔d his rītsīd hand tū komand θā’s atenʃun; majestik۔lē pōz۔d, hē apēr۔d king۔ē tū θe ekspektant multitūd. “Mī qīld۔s,” hē bēgin۔d, “yū۔s’ intenʃun۔s iz gōod, but yū۔s iz bēfōrtsītful and matērēal-mīnd۔ē. Yū۔s wud māk mē king not bēkuz yōr sōul۔s hav bin ilūmināt۔t wiθ a grāt trūθ, but bēkuz yū۔s’ stomak۔s hav bin fil۔t wiθ gratis bred and fiʃ۔s. How manē okāʃun۔s hav Ī tel۔d yū۔s θat mī king۔dom iz not ov θis world? Θis king۔dom ov heven θat wē prōklām iz a spiritūal broθer۔hōod, and nō man lēdrūl ōver it sēt۔d upon a matērēal θrōn. Mī faθer in heven iz θe al-wīz al-powrful lēdrūl۔ōr ōver θis spiritūal broθer۔hōod ov θe son۔s and doter۔s ov God on Erθ. Hav Ī sō fāl۔d in rēvēl۔ing tū yū۔s θe Faθer ov spērit۔s θat yū۔s wud māk a king ov his son in θe fleʃ? Now al ov yū۔s gō tū yōr hōm۔s. If yū۔s must hav a king, let θe Faθer ov līt bē enθrōn۔t in θe hart ov ēq ov yū۔s az θe spērit lēdrūl۔ōr ov al.” Θenupon θe pēpel۔s, disapōint۔t and dējekt۔t, prepār۔d tū depart. Θe aposol۔s wuz spēq۔les, som, inklūd۔ing Pēter, hav۔ing hōp۔d θat Jēsus wud infakt alow hiself tū bē prōklām۔t king. Jēsus, bēfōr depart۔ing alōn tū θe hil۔s, turn۔d tū Andrū and sā۔d, “Tāk yōr breθren bak tū Zebedē’s hows and prā wiθ θā, espeʃal۔lē fōr yōr broθer Pēter.”

Θus θe aposol۔s, worē۔ing bēkuz Jēsus had never bēfōr depart۔d θā, rēturn۔d tū θā’s bōt and bēgin۔d rō۔ing tōward Beθsīda. A strong kontrārē wind slō۔d θā’s progres, and after klokowr۔s ov rō۔ing, Pēter bēkum۔d eksost۔t and laps۔d intū dēp slēp. Wīl oθer aposol۔s tōil۔d aganst θe wind and wāv۔s, Pēter drēm۔d θat Jēsus wuz kom۔ing tū θā, wak۔ing on θe water. In θe drēm Jēsus sā۔d, “Bē ov gōod qēr; it iz Ī; bē not afrād,” upon wiq Pēter anser۔d, “Lōrd, if it iz rēalē yū, ask mē tū kom and wak wiθ yū on θe water. And wen Pēter start۔d tū wak on θe water, θe bōēsterus wāv۔s frīten۔d hē, and az hē start۔d tū sink, hē krī۔d owt, “Lōrd, sāv mē!” and in θe drēm Jēsus streq۔d fōrθ his hand, tāk۔d hōld and lift۔d hē up, sā۔ing, “Ō, yū ov litel fāθ, wī dū۔d yū dowt?” In θe bōt θe aposol۔s after ērhēr۔ing Pēter in his slēp kal owt, “Lōrd, sāv mē!”, lōok۔d ōver at Pēter, az hē, stil slēp۔ing, rīz۔d, step۔d ontū θe sīd ov θe bōt, and θen step۔d ōverbōrd intū θe water. Wiθ a splaʃ hē awāk۔d from his drēm. Andrū and Jāms kwik۔lē pul۔d hē bak intū θe bōt.

Θe nekst dā Jēsus rēturn۔d tū Beθsīda, and sūn θerafter wiθ ōnlē his twelv aposol۔s jurnē۔d sowθ۔ward tū Genesaret fōr several dā۔s rest at θe hōm ov a welθ۔ē belēv۔ōr. Ov θe ap fīv-θowzand۔s hū had bin mirakyūlus۔lē fēd۔t, mōst fēl۔d disapōint۔ē θat hē wuz not, afteral, θā’s ekspekt۔t king, and ōnlē ap fīv-hundred۔s persist۔d in folō۔ing his tēq۔in. Yet θe insident stir۔d θe fēr۔s ov bōθ θe rēlijus lēd۔ōrs and sivil lēdrūl۔ōrs ov Galilē and Jūdea. And θe aposol۔s rēalīz۔d mōr ful۔lē θat Jēsus wuz not gō۔ing tū sit on Dāvid’s θrōn. Θā sē۔d mōr ful۔lē θat spiritūal trūθ kud not tū bē advans۔t bī matērēal wonder۔s. Θā bēgin۔d tū rēalīz θat θe fēd۔in ov θe fīv θowzand۔s and θe popyūlar masmūvment tū māk Jēsus king wuz θe āpeks ov θe mirakel-sēk۔ing, wonder-work۔ing ekspektans ov θe pēpel۔s, and perhaps θe hīt ov Jēsus’s aklām bī θe popyūlas. Θā dim۔lē fōrsē۔d aprōq۔ing advers۔itē. Θā wuz slō۔lē awāk۔ing tū θe rēal nātūr ov θā’s task az ambasadōr۔s ov θe king۔dom.

Bak in Galilē, from Beθsīda, on Sundā, 3 April, Jēsus, akompanē۔t ōnlē bī θe twelv aposol۔s, start۔d tōward Jerūsalem fōr θe Pasōver. Tū avōid θe multitūd۔s and tū atrakt az litel atenʃun az posabel, θā kros۔d θe river and kontinyū۔d sowθ·ēst۔ward, pas۔ing θrū Gerasa and θen Filadelfia. Jēsus instrukt۔d his aposol۔s tū rēfrān from tēq۔in, bōθ dur θe jurnē and wīl sōjorn۔ing in Jerūsalem. Rē۔kros۔ing θe river, θā arīv۔d at Beθanē lāt Wensdā, spend۔ing θe nīt at θe hōm ov Lazarus, Marθa, and Marē. Θen θā separāt۔d, stā۔ing in diferent hōm۔s. Dur θe Pasōver Jēsus enter۔d Jerūsalem ōnlē wons, dur θe dā ov θe fēst. Manē ov θe Jerūsalem belēv۔ōrs wuz bring۔t owt bī Abner tū mēt Jēsus at Beθanē. Θe aposol۔s, dur θā’s sōjorn at Jerūsalem, lern۔d how biter θe fēl۔in wuz bēkum۔ing tōward θā’s mastōr. Klēr۔lē, in θe mind۔s ov manē, Jēsus wuz not θe ekspekt۔t politikal lēd۔ōr hū wud liberāt Kānan from Rōma۔ē kolonē۔īzun; θerfōr, θā rēson۔d, hē wuz not θe promis۔t mesīa. Θrē wēk۔s after arīv۔ing, Jēsus and θe twelv depart۔d tōward θe gulf kōst, θen jurnē۔d nōrθ۔ward θrū θe kōstal sitē۔s ov Jōpa, Sēzarea, and Tolemāis, θen turn۔d inland, pas۔ing θrū town۔s Rama and Qōrazin, arīv۔ing fīnal۔lē bak in Beθsīda.

Jēsus arānj۔d tū spēk at θe Kapernam sinagog afternūn servis θe subsekwent Sabaθ. Atend۔ing wuz 53 Farisē۔s and Sadyūsē۔s hū had arīv۔d from Jerūsalem; akt۔ing direkt۔lē benēθ komand۔s ov θe Jerūsalem Sanhedrin, θā konstitūt۔d an ōrθodoks vangard, and had kom tū qalenj Jēsus and his disīpel۔s. Alsō prezent wuz mōr θan θirtē lēd۔ōrs and lēdrūl۔ōrs ov nābōr۔ē sinagog۔s, and sit۔ing in θe sēt۔s ov onor wuz ofiʃal observ۔ōrs ov tetrark Herod Antipas, hū wuz konsern۔d bī θe popyūlāt۔uns atempt in rējon Gōlan (administer۔t bī his broθer Filip) tū prōklām Jēsus a king. Jairus, qēf lēdrūl۔ōr ov θe Kapernam sinagog, prezīd۔d and hand۔d Jēsus θe skriptūr۔s tū rēd. From Jūdāizm’s bōok ov Dūteronomē, hē bēgin۔d, “‘But it ʃal kom tū pas, if θēz pēpel۔s wil not harken tū θe vōis ov God, θat θe kurs۔s ov transgreʃun ʃal ʃur۔lē ōvertāk θā. Θe Lōrd ʃal koz yū۔s tū bē smīt۔t bī yōr enemē۔s; yū۔s ʃal bē dispers۔t tū al θe king۔dom۔s ov θe Erθ....’” Wen hē had finiʃ۔d rēd۔ing θe long pasaj۔s, hē rēd۔d from θe profet۔s, rēd۔ing from Jeremīā, “‘If yū۔s wil not harken tū θe word۔s ov θe profet۔s Ī hav send۔d yū۔s, θen wil Ī māk θis hows alīk Shiloh, and Ī wil māk θis sitē a kurs tū al θe nāʃun۔s ov θe Erθ….’”, end۔ing wiθ Jeremīā’s word۔s, “‘But no yū۔s fōr sertin θat, if yū۔s put mē tū deθ, yū ʃal bring inosent blod upon yōrself۔s and upon θēz pēpel۔s, bēkuz, trūθful۔lē, θe Lōrd hav send۔d mē tū spēk al θēz word۔s in yōr ēr۔s.’” Lāter dur θe long sermon Jēsus pōint۔d up tū a pot ov mana θat dekōrāt۔d θe lintel ov θe nū sinagog, and sā۔d, “Yū۔s hav belēv۔d θat yōr ansestōr۔s in θe wīldernes ēt۔d mana – θe bred ov heven – but Ī sā tū yū۔s θat θis wuz θe bred ov erθ. Wīl Mōses dū۔d not giv yōr faθer۔s bred from heven, mī faθer now stand redē tū giv yū۔s θe trū bred ov līf. Θe bred ov heven iz θat wiq kom down from God and giv ēternal līf tū θe pēpel۔s ov θe world. And wen yū۔s sā tū mē, Giv wē θis liv۔in bred, Ī wil anser: Ī iz θis bred ov līf. Hē hū kom tū mē ʃal not hunger, wīl hē hū belēv mē ʃal never θirst.” Az Jēsus poz۔d fōr a mōment tū lōok ōver θe kongregāʃun, a membōrt ov θe Jerūsalem Sanhedrin stand۔d and bōld۔lē ask۔d, “Dū Ī komprēhend yū tū sā θat yū iz θe bred θat kom down from heven, and θat θe mana θat Mōses giv۔d tū owr faθer۔s in θe wīldernes wuz not a mirakel?” Jēsus anser۔d, “Yū komprēhend۔d korekt۔lē.” Θen sā۔d θe kwestyon۔ōrt, “But iz yū not Jēsus ov Nazareθ, θe son ov Jōsef, θe karpentōr? Iz·not yōr faθer and moθer, az wel az yōr broθer۔s and sister۔s, wel no۔d tū manē ov wē? How θen iz it θat yū apēr hēr in God’s hows and deklār θat yū hav kom down from heven?” Bī θen·θer wuz muq murmur۔in in θe sinagog, and suq a tūmult θat Jēsus stand۔d and sā۔d, “Bē pāʃent; θe trūθ never sufer from onest eksamināʃun. Ī iz al θat yū۔s sā but mōr. Θe Faθer and Ī iz won. Evrē won hū yēild tū θe tēq۔in ov θe Faθer’s divīn indwel۔ing presens wil ēventyūal۔lē kom tū mē.” Wen Jēsus finiʃ۔d spēk۔ing, Jaīrus dismis۔d θe kongregāʃun, but θe pēpel۔s wud not depart; som krowd۔d arownd Jēsus tū ask mōr kwestyon۔s, wīl oθer۔s murmur۔d and dispyūt۔d among θāself۔s. Θen won ov θe Jerūsalem spī۔s hū had bin observ۔ing Jēsus and his aposol۔s, sā۔d, “Wē nōtis θat nēθer yū nor yōr aposol۔s waʃ yōr hand۔s proper۔lē bēfōr yū۔s ēt bred. Yū must wel no θat suq a praktis az ēt۔ing wiθ defīl۔t and non۔waʃ۔t hand۔s iz a transgreʃun ov θe lo ov θe ōldstōr۔s. Nēθer dū yū proper۔lē waʃ yōr drink۔in kup۔s and ēt۔in vesel۔s. Dū۔d yū not sā, ‘Salvāʃun iz a mater ov klēn hart۔s raθer θan ov klēn hand۔s’? Wī iz it θat yū ʃō suq un۔respekt fōr θe tradiʃun۔s ov θe faθer۔s and θe lo۔s ov owr ōldstōr۔s?” Jēsus anser۔d, “Θe komand۔ment sā, ‘Onor yōr faθer and yōr moθer,’ and direkt θat yū ʃār wiθ θā yōr substans if nesesārē; but yū۔s enakt a lo ov tradiʃun θat permit non۔dūtēful son۔s tū sā θat θe monē wiθ wiq θe parent۔s mīt hav bin asist۔t hav bin ‘giv۔d tū God’, wīl spend۔ing it on yōr ōn komfort. Θe lo ov θe ōldstōr۔s θus rēlēv suq kraftē son۔s ov θā’s parental responsabel۔itē. Yū۔s θerbī dezert God’s komand۔ment wīl yū۔s hōld fast tū θe tradiʃun.” From θe rēr ov θe krowd a Fārisē lēd۔d fōrθ a demēnt۔ē yūθ hū pozes۔d a rebelyus spērit; θe Fārisē ask۔d Jēsus, “Wut kan yū dū fōr suq aflikʃun az θis? Kan yū ekspel devil۔s?” Jēsus lōok۔d upon θe lad and, mūv۔d wiθ kompaʃun, bekon۔ing hē, tāk۔d hē bī θe hand, and sā۔d, “Yū no hū Ī iz; kom owt ov hē; and Ī komand yōr lōyal felō۔s tū sē θat yū dū not rēturn.” Θe lad apēr۔d suden۔lē nōrmal. Az witnes۔s marvel۔d, θe Farisē۔s klām۔d θat Jēsus kud perfōrm suq akt۔s bēkuz hē wuz in lēg wiθ devil۔s, ad۔ing θat θe rēlijus lēd۔ōrs at Jerūsalem had desīd۔d θat Jēsus perfōrm۔d al his sōkald mirakel۔s bī θe powr ov Bēlzebub, θe prins ov devil۔s. Respond۔d Jēsus: “How kan Sātan ekspel Sātan? A king۔dom divīd۔d aganst itself kan·not stand. If yū۔s wuz not blīnd۔t bī prejudis and mis۔lēd۔t bī fēr and prīd, yū۔s wud ēzē۔lē persēv θat won hū iz grāt۔er θan devil۔s stand in yōr midst. Yū kompel mē tū deklār θat hē hū iz not wiθ mē iz aganst mē, wīl hē hū gaθer not wiθ mē skater abrod. Let mē uter a solem warn۔in tū yū۔s hū wud presūm, wiθ yōr ī۔s ōpen and wiθ prēmeditāt۔ē malis, tū askrīb θe dēd۔s ov God tū θe dū۔ins ov devil۔s! Verilē, verilē, Ī sā tū yū۔s, al yōr sin۔s ʃal bē fōrgiv۔t, ēven al ov yōr blasfēmē۔s, but hūever ʃal blasfēm aganst God wiθ deliberāʃun and wiked intenʃun ʃal never obtān fōrgiv۔nes.” Wen hē had finiʃ۔d spēk۔ing, his aposol۔s surownd۔d hē and lēd۔d hē from θe sinagog. In sīlens θā wak۔d hōm wiθ hē tū Beθsīda.

Θe subsekwent Frīdā θe Jerūsalem Farisē۔s iniʃēāt۔d ofiʃal akʃun tū ʃut θe Kapernam sinagog tū Jēsus and al his folō۔ōrs. Jaīrus θenupon rēzīn۔d az qēf lēdrūl۔ōr and ōpen۔lē alīn۔d hiself wiθ Jēsus. Θrē dā۔s lāter θe Sanhedrin iʃyū۔d a dekrē ʃut۔ing al θe sinagog۔s ov Kānan tū Jēsus and his folō۔ōrs; until θen ēq sinagog had bin an independent kongregāʃun ov worʃip۔ōrs under lōkal direkʃun, θe Sanhedrin hav۔ing oθōritē ōnlē ōver θe sinagog۔s ov Jerūsalem. Won hundred reprezentativ۔s wuz dispaq۔d tū konvā and enfors θe dekrē.

At Tībērēas a delegāʃun reprezent۔ing θe Jerūsalem Sanhedrin mēt۔d wiθ tetrark Herod Antipas tū trī tū konvins hē θat Jēsus wuz instigāt۔ing a rebelyon. But Herod’s advīz۔ōrs had rēpōrt۔d θat Jēsus had rējekt۔d kingʃip, and wuz konsern۔d ōnlē wiθ establiʃ۔ing a spiritūal broθer۔hōod. Herod alsō sufer۔d from a bad konʃens at hav۔ing komand۔d θat Jon θe baptīz۔ōr bē bēhed۔t. Hē had ērhēr۔d ov manē kās۔s ov kyūr۔t sik۔nes, and hē rēgard۔d Jēsus az ēθer a profet ōr a rēlijus fanatik. Wen θe Jūan rēlijus lēd۔ōrs θreten۔d tū rēpōrt tū Sēzar θat hē wuz ʃēld۔ing a trātorus sitizen, Herod komand۔d θā owt ov his kownsil qāmber.

Jēsus hudel۔d at Zebedē’s hows wiθ his aposol۔s and ap won hundred ov his rēmān۔ē disīpel۔s. At a fīnal lāk۔sīd mēt۔in hē tok۔d tū an asembel۔t krowd ov les θan 150. Klēr۔lē θe sitūāʃun had drastik۔lē qānj۔d. Θe Jerūsalem Farisē۔s, yūtilīz۔ing al meθod۔s at θā’s dispōsal tū θwart θe gospel tēq۔in, had agresiv۔lē ekstend۔d θā’s oθōritātiv rēq intū Galilē, wār Jēsus had az manē az fiftē-θowzand۔s folō۔ōrs. Jēsus, sē۔ing θat reserv wuz pōint۔les after θe ōpen ruptūer ov rēlāʃun۔s wiθ θe Farisē۔s, in a startel۔lē qānj ov taktik۔s, desīd۔d tū direkt۔lē qalenj θā. Θe multitūd, after Jēsus had sō publik۔lē rēfyūz۔d tū bē krown۔t king, had bī and larj relinkwiʃ۔d θā’s hōp θat hē wuz θe ekspekt۔d mesīa, and had abandon۔d hē in drōv۔s. Θōz hū rēmān۔d lōyal tū Jēsus dū۔d sō mān۔lē bēkuz θā jenyūīn۔lē belēv۔d in θe spiritūal king۔dom. Pēter sumarīz۔d θe aposol۔s’ vyū wen hē sā۔d, “Yes, Lōrd, wē iz sad and perpleks۔t, but wē wil never fōrsāk yū.”

Jēsus deklār۔d a won-wēk holidā, wenupon θe aposol۔s and disīpel۔s rēturn۔d tū θā’s familē۔s. It okur۔d tū Jēsus tū visit his moθer, his θrē broθer۔s, and his nefyū۔s and nēs۔s, al hū resīd۔d nērbī; insted, hē go۔d fiʃ۔ing wiθ Dāvid Zebedē, visit۔d oθer familē۔s in θe ārēa, and lōiter۔d arownd θe Zebedē hows. Lurk۔ing alwās nērbī wuz twū ōr θrē ov Dāvid’s work۔ōrs, entrust۔d wiθ sāfgard۔ing Jēsus.

At a sekond konferens at Tībērēas, Jerūsalem rēlijus lēd۔ōrs rēpōrt۔d tū tetrark Herod Antipas θat almōst al sinagog۔s in bōθ Galilē and Jūdea wuz ʃut۔d tū Jēsus’s tēq۔in. Ōnlē θe sinagog at Hebron had rēfyūz۔d tū abīd bī θe dekrē, not from simpaθē wiθ Jēsus but bās۔d on insistens on otonomē; it wuz sūn afterward destrōē۔t bī fīr. Herod agin rēfyūz۔d tū arest Jēsus, but hē agrē۔d, subjekt tū konkurens ov θe Rōma۔ē lēdrūl۔ōr ov Jūdea, tū permit Sanhedrin oθōritē۔s tū sēz Jēsus and transpōrt hē tū Jerūsalem tū fās akyūzāʃun۔s ov blasfēmē. Dur 21 Mā, yēr 29, word rēq۔d Herod from Jūdea θat θe rēkwest۔t aprūval had bin grant۔t, θus hē signatūr۔d a dekrē oθōrīz۔ing ofisōr۔s ov θe Sanhedrin tū sēz Jēsus wiθin Herod’s dōmān۔s (rējon۔s Galilē and, far۔er sowθ and on θe ēst sīd ov river Jōrdan, Perea). Mēnwīl, Jēsus’s enemē۔s wuz spred۔ing θe rūmor θrūowt Galilē θat Herod had bēkum hostil tū Jēsus, and θat hē plan۔d tū ekstermināt al hū aksept۔d θe gospel tēq۔ins.

Bēfōr dābrāk θe nekst dā, Sundā, a mesajōr arīv۔d at θe Zebedē hows wiθ θe nūz ov θe arest dekrē. Dāvid arowz۔d his mesajōr۔s and dispaq۔d θā tū θe aposol۔s and disīpel۔s tū sumon θā tū an erlē mōrnin mēt۔in. Wen al had arīv۔d Jēsus direkt۔d θe disīpel۔s and ēvanjelīz۔ōrs tū kontinyū θe work ov θe king۔dom rēgard۔les ov konsekwens۔s. Hē instrukt۔d θe twelv woman۔s tū rēmān at Zebedē’s and at Pēter’s hows until hē send۔d fōr θā. Dāvid aʃūr۔d Jēsus ov θe lōyal۔itē his mesajōr۔s, som ov hū had asūm۔d θe aktrōl ov gard۔ōrs.

Θe prēvēus ēvenin twū Farisē۔s had visit۔d Marē’s hows, and – after wāt۔ing fōr θe arīval ov Marē’s qīld۔s Jāms, Jōsef, Jūd, and Rūθ – had trī۔d tū perswād Marē θat Jēsus wuz dement۔ē, and tū urj ʃē tū gō wiθ her son۔s tū diswād hē from furθer publik tēq۔in – warn۔in ʃē θat disgrās wud sertin۔lē rēsult if hē wuz alow۔t tū kontinyū. Hav۔ing tok۔d long intū θe nīt, θe fōur qīld۔s had slēp۔d at Marē’s hows, θus θe nekst mōrnin, Sundā, wen Jūd’s sister۔inlo arīv۔d wiθ θe nūz ov θe arest dekrē, θe familē hed۔d imēdēat۔lē tū Zebedē’s hows. Az θā hurē۔d along, θā diskus۔d. Marē wuz tār۔d bētwēn luv and fēr, bētwēn moθer۔ē luv and familē prīd; alθō haras۔t bī dowt۔s, ʃē kud not fōrget her vijon ov Gābrēl, hū had predikt۔d ʃē wud birθ a son hū wud inogyūrāt a king۔dom ov heven on Erθ. Jūd and Jāms, and ēven Jōsef stil retān۔d muq ov θā’s fāθ in Jēsus, but θā had permit۔d prīd tū interfēr wiθ θā’s beter juj۔ment and rēal spiritūal inklīnāʃun۔s; wiθ publik ōpinyon sō strong۔lē turn۔ing aganst θā’s ōld۔est broθer, θā fēl۔d θreten۔t bī disgrās and embaras۔ment, and ēven fēr۔d fōr θā’s sāftē. Ōnlē Rūθ (θe yung۔est, bī θen āj twentē) belēv۔d hōlhart۔lē in θe divīnitē ov her broθer hū had bin a faθer tū ʃē, and wen Marē sā۔d “Ī no Ī kud inflūens mī son if hē wud ōnlē kom hōm and lisen mē”, Rūθ objekt۔d, “Ī wil tel mī broθer θat Ī θink hē iz a man ov God, and θat Ī hōp hē wil bē wilin tū dī bēfōr alow۔ing θōz wiked Farisē۔s tū stop his prēq۔ing.” Jōsef promis۔d tū kēp Rūθ kwīet wīl θe oθer۔s wud tāk Jēsus asīd, aʃūr hē θat θā wud fōrgiv and fōrget his neglekt ov θā if hē wud ōnlē relinkwiʃ θe fūol۔iʃ۔nes ov trī۔ing tū prēq a nū rēlijon θat kud bring ōnlē trubel tū hiself and un۔onor upon his familē.

Θā rēq۔d Zebedē’s hows ap āt ōklok θat mōrnin, and wak۔d past nūmerus sentinel۔s pōst۔t bī Dāvid. Insīd, Jēsus, his vōis sownd۔ing non۔yūsūal۔bē qērful, wuz deliver۔ing his depart۔ē mesaj tū ap won hundred disīpel۔s. Θe front entrans wuz krowd۔ē tū ōverflō۔ing, θus Jēsus’s familē establiʃ۔d θāself۔s on θe rēr pōrq, and send۔d word θat θā had arīv۔d. Θā ērhēr۔d Pēter interupt۔d Jēsus’s spēq, sā۔ing, “Bēhōld, yōr moθer and yōr broθer۔s iz owtsīd, and θā iz ankʃus tū spēk wiθ yū,” and Jēsus – insted ov ruʃ۔ing owt tū mēt θā, az θā had ekspekt۔d – rēplī۔d in his myūzikal vōis, wiθ inkrēs۔ing lowd۔nes, “Sā tū mī moθer and mī broθer۔s θat θā ʃud hav nō fēr fōr mē. Θe Faθer hū send۔d mē intū θe world wil not fōrsāk mē; nēθer ʃal anē harm kom upon mī familē. Tel θā tū bē ov gōod kuraj and put θā’s trust in θe Faθer ov θe king۔dom. But, afteral, hū iz mī moθer and hū iz mī broθer۔s?” And streq۔ing fōrθ his hand۔s tōward al his disīpel۔s asembel۔d in θe rūm, hē sā۔d: “Ī hav nō moθer. Ī hav nō broθer۔s. Bēhōld mī moθer and bēhōld mī breθren! Fōr hūever dū θe wil ov mī Faθer hū iz in heven, θe sām iz mī moθer, mī broθer, and mī sister.” Marē, after ōverērhēr۔ing her son's word۔s, “Ī hav nō moθer”, kolaps۔d in Jūd’s arm۔s. Her yung۔er son۔s karē۔d ʃē tū θe garden tū rēvīv ʃē. Az Jēsus poz۔d bēfōr kontinyū۔ing his spēq, a woman in θe rūm eksklām۔d, “Blesed iz θe wūm θat birθ۔d yū, and blesed iz θe brest۔s θat nurs۔d yū.” Jēsus rēplī۔d tū θe woman, “Nō, raθer iz θe won blesed hū ērhēr θe word ov God and dār tū ōbā it.” Nōsūner had Jēsus rēsūm۔d his spēq, θan Andrū interupt۔d hē wiθ θe nūz θat ofisōr۔s ov θe Sanhedrin wuz hed۔d θā’s wā, wiθ oθōritē tū arest Jēsus and karē hē tū Jerūsalem. In a flurē ov aktivitē, Jēsus hurē۔d owt θe front dōr, and step۔d ontū a wāt۔in bōt. Az θā prepār۔d tū lonq, hē sā۔d tū Dāvid Zebedē, “Tel mī moθer and mī broθer۔s θat Ī aprēʃēāt θā’s kom۔in, and θat Ī intend۔d tū sē θā. Ask θā tū fīnd nō ofens in mē but raθer tū sēk nolej ov θe wil ov God and θe grās and kuraj tū dū θat wil.”

*

Θus it wuz θat on Sundā mōrnin, 22 Mā, yēr 29, Jēsus and twelv aposol۔s and twelv ēvanjelīz۔ōrs pul۔d waterōr۔s tōward θe ēstern ʃōr ov lāk Galilē, folō۔d bī a smal۔er bōt kontān۔ing siks ov Dāvid’s mesajōr۔s. Θā dok۔d nēr vilaj Keresa, lēv۔d θā’s bōt in θe kustodē ov frend۔s, and, wiθin θe Gōlan rējon (administer۔d bī tetrark Filip, tetrark Herod’s broθer), trek۔d nōrθ۔ward along Jōrdan valē, past lāk Huleh, and fīnal۔lē nōrθ·ēst۔ward along θe Dimaʃk rōd tōward sitē Sēzarea-Filipē. Dur θe jurnē Jēsus tel۔d θā, “In al θat yū dū, bēkum not won-sīd۔ē and ōverspeʃalīz۔ē. Θe Farisē۔s hū sēk owr destruktʃun belēv θā iz dū۔ing God’s servis. Θā hav bēkum sō nārō۔t bī tradiʃun θat θā iz blīnd۔t bī prejudis and harden۔t bī fēr. Konsider θe Helasan۔s, hū hav a sīens wiθowt rēlijon, wīl θe Jūan۔s hav a rēlijon wiθowt sīens. Wen pēpel۔s bēkum θus mis۔lēd۔t intū aksept۔ing nārō verʃun۔s ov trūθ, θā’s ōnlē hōp ov salvāʃun iz tū bēkum trūθ-kōordināt۔t: konvert۔t.” Jēsus ekspres۔d tū θe aposol۔s θat – despīt θe aqēv۔ments ov Abraham, Mōses, Amos, Hosea, among manē oθer Jūan profet۔s hū had progresiv۔lē rēvēl۔d an ever klēr۔er vijon ov θe ēternal God, θerbī prepār۔ing θe wā fōr θe prezent revelāʃun – Jūan۔s wuz spiritūal۔lē stagnant bēkuz θā had fosilīz۔d trūθ intū a krēd. Jēsus lāter dur θe jurnē eksplān۔d θat θe akseptans ov a tradiʃunal rēlijon ov oθōritē prezent۔d an ēzē – but not θe mōst efektiv – wā fōr pēpel۔s tū satisfī long۔ins ov θā’s spiritūal nātūr. Setel۔t, kristalīz۔t, and establiʃ۔t rēlijon۔s ov oθōritē ofer۔d a redē refyūj tū wiq θe distrakt۔t and distrot sōul۔s ov pēpel۔s kud flē wen haras۔t bī fēr and tōrment۔t bī non۔sertinē. Wīl a rēlijon ov oθōritē kud impart a fēl۔in ov sekyūritē, rēkwīr۔ing mēr۔bē pasiv and pyūr۔bē mental asent, it’s adhērant۔s pā۔d fōr suq transēent satisfakʃun θe prīs ov los ov spiritūal frēdom and rēlijus libertē. Non۔alīk suq a rēlijon ov θe mīnd – θe θēolōjē ov oθōritē – a rēlijon ov θe spērit rēkwīr۔d individyūal efōrt, strugel, konflikt, fāθ, dētermināʃun, luv, lōyal۔itē, progres. A rēlijon ov θe mīnd tī۔d it’s belēv۔ōrs tū θe past; a rēlijon ov θe spērit konsist۔d ov progresiv revelāʃun, ever bekon۔ing θe devōt۔ōr tōward hī۔er and hōlē۔er aqēv۔ments in spiritūal īdēal۔s and ēternal rēalitē۔s.

Sitē Sēzarea-Filipē wuz nesel۔d in a valē bētwēn sēnik hil۔s wār θe Jōrdan river flōpōr۔d fōrθ from an under۔grownd kāv. Mowntin Hermon stand۔d majestik۔lē nōrθ۔ward, wīl θe hil۔s sowθ۔ward prezent۔d a magnifisent vyū ov river Jōrdan and lāk Galilē. In θe sitē Jēsus dū۔d nō publik tēq۔in, wīl θe aposol۔s kondukt۔d manē prīvat ēvenin mēt۔ins. Fyū nū belēv۔ōrs wuz ad۔t, and θe prōlong۔ē diskuraj۔ē pērēod test۔d θe aposol۔s’ and ēvanjelīz۔ōrs’ fāθ and θā’s rēsolv tū kontinyū tū folō Jēsus. Hē had klarifī۔d tū θe 24 θat hē had not flē۔d from Galilē bēkuz hē lak۔d kuraj tū konfront his enemē۔s, but bēkuz hē wuz not yet redē fōr an ōpen klaʃ wiθ establiʃ۔t rēlijon, and hē dū۔d not want tū bēkum a marter.

After twū wēk۔s θe grūp hed۔d west۔ward tōward θe Fonēʃa۔ē kōst, sirkumvent۔ing θe marʃ bī wā ov Lūz, fīnal۔lē arīv۔ing at kōstal Sidon. Θer Jēsus stā۔d owtsīd θe sitē at θe hows ov a welθ۔ē woman nām۔d Karuska, hū had bin a pāʃent at θe Beθsīda tent vilaj infirmarē at θe hīt ov Jēsus’s popyūlaritē; θe aposol۔s and ēvanjelīz۔ōrs loj۔d wiθ her frend۔s nērbī.

Jēsus ask۔d θat nōbodē rēvēl his presens, eksplān۔ing θat hē desīr۔d rest, but a servant ov Karuska infōrm۔d a Surēyan woman, Nōrana, hū bring۔d her aflikt۔t doter tū Karuska’s hows, rēkwest۔ing tū sē Jēsus. Tel۔d bī θe Alfeus twin۔s, θen bī Pēter, and θen Tomas, θat Jēsus wuz not avālabel bēkuz hē wuz rest۔ing, θe woman rēfyūz۔d tū depart until Jēsus hēl۔d her doter, ask۔ing, “Wut hav hapen۔d tū yū۔s, his disīpel۔s, θat yū۔s send awā θōz sēk۔ing yōr mastōr’s help?” Nekst Sīmon Zelotes konfront۔d θe Surēyan woman, sā۔ing, “Woman, yū iz a Helas۔ēz spēk۔in jentīl. It iz not rīt θat yū ʃud ekspekt θe mastōr tū tāk θe bred intend۔d fōr θe qīld۔s ov θe fāvor۔d howshōld and tos it tū θe dog۔s.” Nōrana rēfyūz۔d tū fēl ofend۔t, rēplī۔ing, “Ī komprēhend yōr word۔s. Jentīl۔s iz dog۔s in θe ī۔s ov Jūan۔s. But rēgard۔in yōr mastōr, Ī iz a belēv۔ing dog. If hē ʃal but lōok upon mī doter, hē wil hēl ʃē. Ēven yū, mī gōod man, wud not dēprīv dog۔s ov θe privilej ov obtān۔ing θe krum۔s θat qans tū fal from θe tābel.” Her doter wuz θen sēz۔d wiθ vīōlent konvulʃun۔s. Jēsus, ōverērhēr۔ing θe konversāʃun θrū an ōpen windō, wak۔d owtsīd, and sā۔d tū ʃē, “Ō woman, grāt iz yōr fāθ, sō grāt θat Ī kan·not wiθhōld θat wiq yū desīr. Gō yōr wā in pēas. Yōr doter iz alredē mend۔ing.” Θe litel girl rēkover۔d, and az θā depart۔d Jēsus entrēt۔d θā tū tel nōbodē – but θe woman blab۔d, fōrs۔ing hē tū qānj his loj۔ins. Sā۔d Jēsus tū his aposol۔s, “Verilē, verilē, Ī tel yū۔s θat θe faθer’s king۔dom ʃal bē okyūpī۔t bī θe jentīl۔s if θe qīld۔s ov Abraham dū not ʃō fāθ enuf tū enter θerin.”

Enter۔ing θe sitē ov Sidon, Jēsus and his asōʃēāt۔s pas۔d ōver a brij – θe first brij manē ov θā had ever sē۔d. Koment۔d Jēsus, “Θis world iz ōnlē a brij; yū mā pas ōver it, but yū ʃud not bild a resīdens upon it.” At θe hōm ov Justa, ēq mōrnin Jēsus tēq۔d θe 24, and dur afternūn۔s’ and ēvenin۔s θā tēq۔d and prēq۔d. Θe aposol۔s and θe ēvanjelīz۔ōrs wuz muq qēr۔t bī θe maner in wiq jentīl۔s ov Sidon rēsēv۔d θā’s mesaj dur θā’s twū and a haf wēk stā. In manē wā۔s jentīl belēv۔ōrs aprēʃēāt۔d Jēsus’s tēq۔ins mōr ful۔lē θan Jūan۔s. Θe sōkald hēθen۔s komprēhend۔d tēq۔ins abowt θe yūnifōrmitē ov spiritūal lo۔s ov θis world and θe entīr yūnivers. Θā grasp۔d θe tēq۔in θat God had nō fāvorit۔s among pēpel۔s, eθnisitē۔s, ōr nāʃun۔s. Jēsus grāt۔lē enjōē۔d θe jentīl۔s’ kēn sens ov hyūmor; hē koment۔d tū Tomas: “Mī pēpel۔s tāk θāself۔s tyū sērēus۔lē. Θe burdensom rēlijon ov θe Farisē۔s kud never hav ōrijināt۔d among pēpel۔s wiθ a sens ov hyūmor. Jūan۔s alsō lak konsistensē; θā strān nat۔s, yet swalō kamel۔s.”

It wuz dur a konferens۔s at θe hōm ov Justa θat Jēsus sā۔d, “Ēven θō heven and Erθ ʃal pas awā, mī word۔s ov trūθ ʃal not pas awā.”

Dur onset ov sumer, θe grūp depart۔d nōrθ۔ward along θe kōst. Wīl θe aposol۔s prēq۔d at Pōrfirēon and θe ēvanjelīz۔ōrs tēq۔d at Heldua, Jēsus jurnē۔d bī hiself far۔er nōrθ۔ward tū kōstal sitē Bārūt, wār hē visit۔d wiθ a Surēyan nām۔d Malaq, a belēv۔ōr hū had bin at Beθsīda θe yēr bēfōr. Θe nekst wēk θā al rēturn۔d tū Sidon, tārē۔d brēf۔lē at θe hōm ov Justa, θen trek۔d sowθ۔ward along θe kōst, θrū Sarepta, tū Tīr, fāmus fōr it's purpel kolordī, and hens a bizē pōrt. Jentīl۔s θer wuz sō interest۔d in ērhēr۔ing θe gospel θat θā ōpen۔d θe dōr۔s ov θe Melkarθ tempel. Jēsus deskrīb۔d a wīt lilē, it’s pyūr snō۔ē wīt hed hōld۔d hī in sunʃīn, it’s rūt۔s grownd۔d in dark sōil. “Alīkwīz, mōrtal man, wiθ rūt۔s in θe animal sōil ov hyūman nātūr, kan bī fāθ rāz his spiritūal nātūr up intū θe sun·līt ov heven۔ē trūθ, and ofʃed θe nōbel frūt۔s ov θe spērit.” Dur θe sām sermon hē warn۔d, “Dū not māk θe mistāk ov θe fūol۔iʃ karpentōr hū wāst۔d valyū۔abel tīm skwār۔ing, mejur۔ing, and smūθ۔ing a worm-ēt۔t timber, ōnlē tū θen rējekt it az non۔sūt۔abel fōr θe fowndāʃun ov a bild۔in θat hē wud konstrukt tū wiθstand θe asolt۔s ov tīm and stōrm. Let evrēbodē aʃūr θat θe intelektūal and mōral fowndāʃun ov tā’s karakter kan adekwut۔lē supōrt θe struktūr ov tā’s ekspand۔ing spiritūal nātūr – wiq kan transfōrm his mōrtal mīnd, and θen, in asōʃēāʃun wiθ θat rē۔krēāt۔d mīnd, kan aqēv θe evolvement ov θe sōul ov imōrtal destinē. Yōr spērit nātūr – θe jōint۔lē krēāt۔t sōul – iz a liv۔in grōθ, but θe mīnd and mōral۔s ov θe individyūal iz θe sōil from wiq θēz hī۔er manifestāʃun۔s ov hyūman develop۔ment and divīn destinē must spring. Θe sōil ov θe evolv۔ing sōul iz hyūman and matērēal, but θe destinē ov θis kombīn۔d krētūr ov mīnd and spērit iz spiritūal and divīn.”

After almōst twū wēk۔s at Tīr, Jēsus and his twelv aposol۔s hed۔d sowθ۔ward (θe twelv ēvanjelīz۔ōrs tāk۔ing a diferent rūtwā) along θe kōst, stop۔ing fōr a dā at Tolemāis, wār Pēter prēq۔d a sermon, θen θā ventūr۔d inland on θe Tībērēas rōd, stop۔ing brēf۔lē at Jōtapata, bēfōr kontinyū۔ing along θe Nazareθ - Mowntin Libnan trāl tū vilaj Rama, wār θā hōld۔d mēt۔ins and rēmān۔d dur θe Sabaθ, θen onward tū vilaj Zebulun, kondukt۔ing a mēt۔in θer θat ēvenin. Θe nekst mōrnin θā jurnē۔d ōver tū θe junkʃun wiθ θe Magdala-Sidon rōd, nēr Gisqala, and from θer θā wak۔d bak tū Genesaret on θe western ʃōr۔s ov lāk Galilē, wār mesajōr۔s had arānj۔d a mēt۔in wiθ Dāvid Zebedē.

From Dāvid θā lern۔d θat dur θā’s twū-monθ۔s’ absens θe enemē۔s ov θe gospel, rekon۔ing θat Jēsus’s hāst۔ē flīt indikāt۔d θat hē wud not rēturn tū boθer θā, had sēs۔d aktiv opōziʃun tū his tēq۔ins. Hens belēv۔ōrs wuz bēgin۔ing tū rēsūm publik mēt۔ins. Θe mandāt tū ʃut al sinagog۔s tū Jēsus’s tēq۔in krēāt۔d rēzent۔ment aganst θe Farisē۔s and Sanhedrin in Jerūsalem, and manē sinagog۔s had sureptiʃus۔lē ōpen۔d θā’s dōr۔s tū Abner and his asōʃēāt۔s, klām۔ing θat θōz tēq۔ōrs wuz folō۔ōrs ov Jon θe baptīz۔ōr, not disīpel۔s ov Jēsus. Tetrark Filip had bēkum a lakluster belēv۔ōr, and had dispaq۔d word θat θe Jēsus wuz frē tū resīd and work in his dōmān۔s (Dekapōlis and, far۔er nōrθ, Gōlan, bōθ ēst۔ward ov river Jōrdan). Ēven Herod Antipas ekspērēens۔d a qānj ov hart and, upon lern۔ing θat Jēsus wuz sōjorn۔ing akros θe lāk in θe teritōrē ov his broθer Filip, send۔d word – and infōrm۔d θe rūl۔in Jūan۔s at Jerūsalem – θat hē had signatūr۔d a warant fōr Jēsus’s arest ōnlē in Galilē, but had not oθōrīz۔d his aprehenʃun in Herod’s oθer dōmān, Perea, and θat Jēsus wud not bē molest۔t if hē rēmān۔d owtsīd ov Galilē.

Jēsus arānj۔d – θrū Dāvid, and Dāvid θrū Jūd – tū gō nōrθ۔ward tū Kapernam on Sundā, 7 Ogust, tū mēt his familē at Zebedē’s bōt workʃop. But twū Farisē۔s, lern۔ing θat Jēsus wuz in θe ārēa, visit۔d Marē at her hows tū lern his wārabowts and, detekt۔ing θe nervus۔nes ov θe entīr familē, sumon۔d rēinfōrs۔ments and pāʃent۔lē awāt۔d Jēsus’s arīval – θus prēvent۔ing θe apōint۔ment. Az Jēsus wāt۔d nēr θe Kapernam bōt workʃop, a tempel-taks·kolekt۔ōr arīv۔d and, rekognīz۔ing Jēsus, kal۔d Pēter tū won sīd and ask۔d, “Dū not yōr mastōr pā θe tempel taks?” Pēter, tū avōid trubel, rēplī۔d, “Yes, ovkōrs. Wāt bī θe gāt, and Ī wil rēturn wiθ θe taks.” However, Jūdas, hū karē۔d θe monē, wuz not θen in Kapernam, θus Jēsus ask۔d Pēter, “If yū hav promis۔d, yū must pā, and it iz wel wiθin θe sirkumstans θat wē dū, but how wil yū rēdēm yōr promis?” Θā dētermin۔d θat Pēter ʃud gō fiʃ۔in, sel his kaq at θe market, and pā θe taks, Jēsus ad۔ing hyūmorus۔lē, “Gō hens. Mābē yū wil kaq a fiʃ wiθ a ʃekel in it's mowθ” – referens tū manē stōrē۔s abowt kaq۔ing fiʃ۔s wiθ trejūr۔s on θā’s mowθ۔s. At lāk·ʃōr won ov Dāvid’s mesajōr۔s, lern۔ing ov θe dilema, signal۔d a fiʃ۔ōrt frend rēturn۔ing wiθ his kaq – wiq θā fōrθwiθ karē۔d tū θe market and sel۔d; Pēter θenupon rēturn۔d tū θe taks·kolekt۔ōr, hū aksept۔d θe taks, fōrgō۔ing θe penaltē fōr tardē pāment bēkuz θā had bin absent from Galilē. Jēsus, wiθ Andrū and Pēter, wāt۔d nēr θe bōt workʃop until almōst sunfal, wen mesajōr۔s bring۔d word θat Marē’s hows wuz stil under survālans. Θerfōr θe θrē embark۔d a bōt and rō۔d tōward θe sāftē ov θe ēstern ʃōr.

Θe nekst dā wīl θā wuz enkamp۔d in Magadan Publikpark, from Kapernam arīv۔d θe ēvanjelīz۔ōrs, θe woman۔s’ kontinjent, and mōr θan won-hundred oθer۔s. Among θā wuz som Farisē۔s, hū at a publik gaθer۔in hekel۔d Jēsus; sā۔d won, “Tēq۔ōr, wē wud līk yū tū giv wē a sīn ov yōr oθōritē tū tēq.” Jēsus rēplī۔d, “Wen yū۔s sē a klowd rīz۔ing in θe west, yū۔s sā ʃower۔s wil kom; wen θe wind blō from θe sowθ, yū۔s sā skōrq۔ing hēt wil kom. How iz it θat yū۔s sō wel no how tū disern θe fās ov θe heven۔s but iz sō komplēt۔lē non۔abel tū disern θe sīn۔s ov θe tīm۔s? Tū θōz hū wud no θe trūθ, alredē hav a sīn bin giv۔d, but tū ēvil-mīnd۔ē and hipokritikal pēpel۔s nō sīn ʃal bē giv۔t.” Afterward at a konferens wiθ θe belēv۔ōrs, Jēsus anowns۔d a yūnīt۔d miʃun θrūowt al θe sitē۔s and vilaj۔s ov rējon Dekapōlis, tū bēgin after several wēk۔s.

First, however, Jēsus and θe twelv rē۔trās۔d θā’s step۔s nōrθ۔ward along θe Jōrdan valē, tū sitē Sēzarea-Filipē, nēr θe fōothil۔s ov Mowntin Hermon. Jēsus had desīd۔d it wuz θe tīm·plās – fōur sumer۔s after his erlē۔er spiritūal ekspērēens on θat mowntin – tū disklōz tū his aposol۔s his divīnitē. Θus hē eksplān۔d θat not ōnlē wuz hē θe son ov man, az hē had bin prōklām۔ing dur yēr۔s, but hē wuz alsō a son ov God: θus hē wuz bōθ mōrtal and divīn. Yet bēkuz dur oθer okāʃun۔s hē had sā۔d θat al pēpel۔s wuz θe son۔s ov θe Faθer, not tū menʃun komon nolej θat hē wuz θe son ov Jōsef and Marē, and wiθ θe kwestyon stil hāng۔ing in θe ār ov weθer ōr not hē wuz θe ekspekt۔t mesīa (and wut θat kud mēn), his eksplānāʃun bēwilder۔d θā. Oθer bafel۔ē stātments inklūd۔d, “Θe Faθer and Ī iz won,” difikult tū imajin ov a faθer-son rēlāʃunʃip, and, “Hē hū hav sē۔d mē hav sē۔d θe Faθer.” Θen Jēsus, akompanē۔d ōnlē bī Pēter, Jāms, and Jon, ventūr۔d up Mowntin Hermon. On θe θird ēvenin, az θā ēt۔d θā’s mēger super, Pēter ask۔d, ““How long dū wē rēmān on θis mowntin awā from owr breθren?” Jēsus anser۔d: “Until yū۔s ʃal sē θe glōrē ov θe son ov man and no θat wutsōever Ī hav deklār۔d tū yū۔s iz trū.” Wīl sēt۔d arownd θe glō۔ing ember۔s ov θā’s kamp·fīr, θā tok۔d abowt θe Lūsifer rebelyon, Jēsus eksplān۔ing θat θe sin ov Lūsifer and Kaligastēa wuz θā’s prostitūt۔ing θā’s divīn talent۔s and God-grant۔t abelitē۔s fōr personal agrandīz۔ment, fōr pyūr۔lē selfiʃ gān and glōrēfīkāʃun. At θe onset ov nīt, θe aposol۔s slēp۔d. A nērbī krakel۔ing sownd awāk۔d θā, and θā bēhōld۔d Jēsus konvers۔ing wiθ twū brilyant bēing۔s klōθ۔d in selestēal līt. Jēsus’s fās and fōrm ʃīn۔d wiθ lūminositē. Θā’s langwij wuz non۔intelijabel tū θe astoniʃ۔t and frīten۔t aposol۔s. Wen θe dazel۔ē vijon fād۔d, Pēter eksklām۔d, “Mastōr, wē rējōēs tū sē θis glōrē! Wē iz lōθ tū gō bakdown tū θe non۔glōrēus world.” Suden۔lē a silver۔ē klowd mūv۔d nēr, hover۔ing abov θā. Θe aposol۔s, agin fērful, drop۔d tū θā’s nē۔s, az θā ērhēr۔d a vōis sā, “Θis iz mī bēlovd son. Giv hēd tū hē.” Θe klowd θen vaniʃ۔d. Jēsus sā۔d, “Arīz, and bē not afrād. Yū۔s ʃal sē grāt۔er θing۔s θan θis.” Fizikal kontrōl۔ōrs had arānj۔d fōr θā tū witnes hē konvers۔ing wiθ ānjel Gābrēl and faθer Melqizedek. Jēsus ad۔d, “Tel nōbodē, not ēven yōr breθren, wut yū۔s hav sē۔d and ērhēr۔d on θis mowntin until θe son ov man hav rīz۔d from θe ded.” Alθō it wuz past mid۔nīt, bī θe līt ov θe mūn θā bēgin۔d θā’s dēsent.

Θā rē۔jōin۔d θe apostolik kamp, and θe nekst mōrnin hed۔d bak sowθ۔ward, vēr۔ing west۔ward bī a seldom-frēkwent۔t rōd tū avōid enkownter۔s, arīv۔ing dur ēvenin at Kapernam, wār θā stop۔d fōr θe ēvenin mēl at Pēter’s hows. Θer θe aposol۔s rēsūm۔d a diskuʃun az tū wut posiʃun۔s θā wud hōld in θe kom۔ing king۔dom, and Jēsus, no۔ing ov it, bekon۔d tū won ov Pēter’s litel qīld۔s, set۔d θe qīld down among θā, and sā۔d: “Verilē, verilē, Ī sā tū yū۔s, unles yū۔s bēkum alīk θis qīld, yū wil māk litel progres in θe king۔dom ov heven. Hūzōever ʃal humbel hiself and bēkum az θis litel won, θe sām ʃal bēkum grāt۔est in θe king۔dom ov heven. If yū wud bē first in θe king۔dom, sēk tū minister θēz gōod trūθ tū yōr breθren in θe fleʃ. But hūever koz won ov θēz litel won۔s tū stumbel, it wud bē beter fōr hē if a milstōn wuz hāng۔d on his nek and hē wuz θrō۔t intū θe lāk. If θe θing۔s yū dū wiθ yōr hand۔s, ōr θe θing۔s yū sē wiθ yōr ī۔s giv ofens in θe progres ov θe king۔dom, sakrifīs θēz qeriʃ۔d īdol۔s, bēkuz it iz beter tū enter θe king۔dom mīnus manē ov θe bēlovd θing۔s ov līf raθer θan tū kling tū θēz īdol۔s and fīnd yōrself ʃut۔d owt ov θe king۔dom.”

Θe nekst mōrnin θā rēturn۔d bī bōt tū Magadan Publikpark, wār awāt۔d a grūp ov almōst won hundred, redē tū bēgin a tēq۔ing tūr ov Dekapōlis. Jēsus asīn۔d an aposol tū akompanē an ēvanjelīz۔ōr, and θe rēmān۔ē ēvanjelīz۔ōrs tū gō owt in grūp۔s ov twelv, wīl θe woman۔s’ kontinjent and oθer disīpel۔s wud stā wiθ hē. Hē direkt۔d θā tū visit θe vilaj۔s and town۔s ov Gerasa, Gamala, Hipōs, Zafon, Gadara, Abila, Edrā, Filadelfia, Heʃbon, Dēum, Siθopōlis, among oθer۔s, promis۔ing θat hē wud visit θā ofen.

Won ēvenin at Hipōs, tū a disīpel’s kwestyon abowt fōrgiv۔nes, Jēsus rēplī۔d, “If a benevolant man hav won-hundred ʃēp۔s and won ov θā gō astrā, dū hē not imēdēat۔lē depart θe 99 and serq fōr it? And if hē iz a gōod ʃeperd, wil hē not kontinyū his serq until hē fīnd it? Θen, fīnd۔ing it, hē wil lā it ōver his ʃōlder and rēturn hōm, rējōēs۔ing. Ī deklār θat θer iz mōr jōē in heven ōver won sin۔ōr hū rēpent θan ōver 99 rīqus pēpel۔s hū nēd nō rēpentans. Nor iz it θe wil ov God θat ēven won ov θēz litel won۔s gō astrā. In yōr rēlijon God mā rēsēv rēpentant sin۔ōrs; in θe gospel ov θe king۔dom, θe Faθer gō fōrθ tū sēk θā.” Jēsus ad۔d, “Θe Faθer in heven luv his qīld۔s, and θerfōr ʃud yū۔s lern tū luv won anoθer. Θe Faθer in heven fōrgiv yū۔s yōr sin۔s; θerfōr ʃud yū۔s fōrgiv won anoθer. If yōr broθer sin aganst yū, gō tū hē, alōn, and wiθ takt and pāʃents ʃō hē his falt. If hē lisen yū, yū hav win۔d hē. But if hē wil not lisen, and persist in erōr, gō agin tū hē, akompanē۔t bī won ōr twū myūtūal frend۔s, witnes۔s tū konfirm θat yū hav dēl۔d trū۔lē and mersēful۔lē wiθ hē. If hē rēfyūz tū ērhēr yōr breθren, yū mā tel θe entīr stōrē tū θe kongregāʃun, and θen, if hē rēfyūz tū ērhēr θe broθer۔hōod, let θā tāk suq akʃun az θā dēm wīz; let suq an unrūlē membōr bēkum an owtkast. Wīl yū۔s kan·not sit in juj۔ment ov θe sōul۔s ov yōr felō۔s, and wīl yū۔s mā not fōrgiv sin۔s ōr oθerwīz presūm tū yūsurp θe prerogativ۔s ov θe heven۔ē hōst۔ōrs, at θe sām tīm, yū۔s must māntān temporal ōrder on Erθ. Wutsōever yū ʃal dekrē on Erθ, ʃal bē rekognīz۔t in heven. Wen twū ōr mōr ov yū۔s agrē rēgard۔in anē ov θēz θing۔s, and ask ov mē, it ʃal bē dū۔t fōr yū۔s if yōr petiʃun iz not non۔konsistent wiθ θe wil ov God. Bēkuz wen twū ōr mōr belēv۔ōrs iz gaθer۔d tūgeθer, Ī iz in θā’s midst.”

Pēter, θe aposol inqarj ov θe work۔ōrs at Hipōs, ask۔d: “Lōrd, how ofen ʃal mī broθer sin aganst mē, and Ī fōrgiv hē? Until seven okāʃun۔s?” Jēsus anser۔d, “Not ōnlē seven okāʃun۔s, but ēven tū seventē multiplī۔d bī seven. Θe king۔dom ov heven iz alīk a sertin king hū komand۔d a fīnanʃal rekon۔in wiθ his stūard۔s. And wen θā had bēgin۔d tū kondukt θis eksamināʃun ov akownt۔s, won ov his qēf stūard۔s wuz bring۔d bēfōr hē konfes۔ing θat hē ō۔d his king 10,000 talent۔s, plēd۔ing θat difikult tīm۔s had kom upon hē, and θat hē had not wārwiθ tū pā hē bak. Θe king θenupon komand۔d θat his propertē bē konfiskāt۔t, and θat his qīld۔s bē sel۔t tū pā his det. Θe detōr, upon ērhēr۔ing θe stern dekrē, fal۔d tū θe grownd and beg۔d θe king fōr mersē, sā۔ing, ‘Lōrd, if ōnlē yū wil hav pāʃents, Ī wil pā yū bak al.’ Θe king, gāz۔ing upon his neglijent stūard and his familē, wuz ōverkom wiθ kompaʃun; hē komand۔d θat hē ʃud bē rēlēs۔t, and θat θe lōn bē entīr۔lē fōrgiv۔t. Θus θe stūard, hav۔ing rēsēv۔d mersē and fōrgiv۔nes, rēturn۔d tū his biznes, and diskover۔ing θat won ov his subōrdināt۔s ō۔d hē a mēr won-hundred denarēus۔s, hē grab۔d his θrōt, demand۔ing, ‘Pā mē al yū ō.’ Θe subōrdināt fal۔d tū θe grownd, bēsēq۔ing hē, ‘Ōnlē hav pāʃents wiθ mē, and Ī wil pā yū bak.’ But θe stūard ʃō۔d nō mersē, and had hē put۔d intū prison until hē pā۔d his det. Ērhēr۔ing ov it, his felō stūard۔s fēl۔d sō distresful θat θā infōrm۔d θā’s king – hū sumon۔d θe non۔fōrgiv۔ē stūard bēfōr hē, and sā۔d, “Yū wiked and non۔worθ۔ē stūard, wen yū sēk۔d kompaʃun, Ī frē۔lē fōrgiv۔d yōr entīr det. Wī dū۔d yū not alsō ʃō mersē tū yōr felō stūard?’ Ānger۔lē θe king θen deliver۔d his un۔grātful qēf stūard tū θe jāl۔ōrs, instrukt۔ing θā tū hōld hē until hē had pā۔d bak al θat wuz ō۔t. Ēven sō ʃal mī heven۔ē faθer ʃō abundant mersē tū θōz hū frē۔lē ʃō mersē tū θā’s felō۔s. How kan yū kom tū God ask۔ing konsiderāʃun fōr yōr ʃōrtkomin۔s wen yū qastīz yōr breθren fōr bēing gilt۔ē ov θēz sām hyūman frāltē۔s? Ī sā tū al ov yū۔s: Frē۔lē yū۔s hav rēsēv۔d θe gōod θing۔s ov θe king۔dom; θerfōr frē۔lē giv tū yōr felō۔s on Erθ.” Hē tēq۔d θat disiplin must bē māntān۔t, justis must bē administer۔t, but in al mater۔s θe wizdom ov θe broθer۔hōod ʃud prēvāl. Hē invest۔d lejislātiv and jūdiʃal oθōritē not in θe individyūal but in θe grūp – a grūp not domināt۔t bī an individyūal, nor warp۔t bī prejudis ōr paʃun.

Jēsus trek۔d ēst۔ward tū Gamala tū visit aposol Jon Zebedē and θōz work۔ing wiθ hē. Θat ēvenin after θe seʃun ov kwestyon۔s and anser۔s, Jon sā۔d tū Jēsus: “Mastōr, yesterdā Ī go۔d tū Aʃtaroθ tū sē a man hū wuz tēq۔ing in yōr nām and ēven klām۔ing tū bē ābel tū ekspel devil۔s. Θis felō had never bin wiθ wē, nēθer dū hē folō after wē; θerfōr Ī fōrbid۔d hē tū dū suq θing۔s.” Respond۔d Jēsus, “Fōrbid hē not. Dū yū not persēv θat θis gospel ov θe king۔dom ʃal prezent۔lē bē prōklām۔t in al θe world? How kan yū ekspekt θat al hū wil belēv θe gospel ʃal bē subjekt tū yōr direkʃun? Rējōēs θat alredē owr tēq۔in hav bēgin۔d tū manifest itself bēyond θe bowndarē۔s ov owr personal inflūens.”

At Edrā, wār aposol Tomas and his asōʃēāt۔s lābor۔d, Jēsus tārē۔d a dā and a nīt and dur θe ēvenin diskuʃun prezent۔d gīd۔ing prinsipel۔s fōr θōz hū prēq trūθ and spred θe gospel. Lāter hē ad۔d, “Θe world iz fil۔d wiθ hunger۔ē sōul۔s hū famiʃ in θe presens ov θe bred ov līf; pēpel۔s dī serq۔ing fōr θe God hū resīd wiθin θā. Man۔s sēk θe trejūr۔s ov θe king۔dom wiθ yern۔ing hart۔s and wērē fōot۔s wen θā iz wiθin θe imēdēat grasp ov liv۔in fāθ. Fāθ iz tū rēlijon wut windsāl۔s iz tū a bōt: ad۔d powr, not ad۔d burden. Θe belēv۔ōr hav ōnlē won batel: aganst dowt – non۔belēf.”

Θen Jēsus go۔d ōver tū Abila, wār aposol Naθanēl and his asōʃēāt۔s lābor۔d. Naθanēl, fōr hū onestē wuz prīmārē, wuz muq boθer۔d bī som ov Jēsus’s prōnowns۔ments θat sēm۔d tū difer from θe rekognīz۔t Hēbrū۔ēz skriptūr۔s. Akōrd۔lē, after θe yūsūal pērēod ov kwestyon۔s and anser۔s, Naθanēl lēd۔d Jēsus awā from θe oθer۔s and ask۔d, “Mastōr, Ī observ θat yū tēq wē ōnlē a pōrʃun ov θe sākred rīt۔ins, and Ī infer θat yū rējekt θe rabī’s tēq۔in θat θe word۔s ov θe skriptūr۔s iz θe eksakt word۔s ov God. Wut iz θe trūθ ov θe mater?” Jēsus anser۔d, “Naθanēl, yū hav korekt۔lē juj۔d; Ī dū not rēgard θe skriptūr۔s az dū θe rabī۔s. Wīl θā kontān θe best ov θe hī۔er θot۔s and yern۔ins ov Jūan pēpel۔s, θā alsō kontān muq θat iz far from bēing reprezentativ ov θe karakter and tēq۔ins ov θe Faθer in heven. Θēz rīt۔ins iz θe work ov man۔s, som hōlē, oθer۔s not sō hōlē, and noθin θat hyūman۔s hav tuq۔d kan bē rēgard۔t az non۔falibel. Never, fōreks, dur won mōment belēv θat θe God ov luv direkt۔d yōr fōrfaθer۔s tū gō fōrθ in batel tū slā al θā’s enemē۔s – man۔s, woman۔s, and qīld۔s. Yet mistāk not: θe Jūan skriptūr۔s konstitūt θe best kolekʃun ov rēlijus wizdom and spiritūal trūθ in al θe world at θis tīm. Θā iz sākred bēkuz θā prezent θe θot۔s and akt۔s ov man۔s hū wuz serq۔ing fōr God, and hū lēv۔d on rekōrd θā’s hī۔est konsept۔s ov rīqus۔nes, trūθ, and hōlē۔nes. Hōlē rīt۔ins alwās hav, and alwās wil, rēflekt θe intelektūal, mōral, and spiritūal status ov θōz hū krēāt θā. Nor dū God limit revelāʃun ov trūθ tū anē won birθsīkel ōr tū anē won eθnisitē. Θe Jūan skriptūr۔s reprezent θe vyū۔s and ekstent ov enlīten۔ment ov θe pēpel۔s and θe era in wiq θā had θā’s ōrijin; az revelations ov trūθ, θe rēsent۔est iz mōr depend۔abel θan θe first. Hav yū not nōt۔d θat θe konsept۔s ov God grō in byūtē and glōrē az θe profet۔s māk θā’s rekōrd۔s from Samuel tū Īzāa? And rēmember θat θe skriptūr۔s iz stōrē۔s ov nēθer histōrēan۔s nor filosoōr۔s; θā iz intend۔d fōr rēlijus instrukʃun and spiritūal gīdans. If θe stōrē ov Jonah iz not fakqūal, ōr ēven if Jonah had never liv۔d, stil wud θe prōfownd trūθ ov θe nārativ – θe luv ov God fōr Nineveh and θe sōkald hēθen – bē nun θe les preʃus in θe ī۔s ov al hū luv θā’s felō pēpel۔s.”

At Filadelfia, wār aposol Jāms Zebedē wuz work۔ing, Jēsus diskōrs۔d abowt θe positiv nātūr ov θe gospel ov θe king۔dom. His positiv eksōrtāʃun, “Luv yōr nābōr az yōrself,” hē tāk۔d from θe skriptūr, “Yū ʃal not tāk venjens aganst θe qīld۔s ov yōr pēpel۔s, but yū ʃal luv yōr nābōr az yōrself.” Bī “positiv” hē emfasīz۔d not ōnlē word۔s and bēlēf۔s, but akʃun۔s. Upon bēing konfront۔d wiθ an ēvil akt, a man kud rēturn ēvil۔nes fōr ēvil۔nes (θe ānʃent “an ī fōr an ī” advīs, wiq perpeqūāt۔d ēvil۔nes), ōr hē kud rēakt wiθ pasiv non۔komplān۔ē non۔rēsistans, ōr hē kud pā bak ēvil۔nes wiθ gōod۔nes. “Wen an enemē smīt yū on won qēk, dū not stand θer dum and pasiv but in positiv atitūd turn θe oθer qēk; θat iz, dū θe best θing posabel tū aktiv۔lē lēd yōr broθer awā from his erōnēūs paθ tū a beter wā ov rīqus liv۔in.” Jēsus enkuraj۔d his folō۔ōrs tū rēakt positiv۔lē and agresiv۔lē tū evrē līf sitūāʃun. Turn۔ing θe oθer qēk demand۔d krēātiv iniʃēāʃun ov kurajus ekspreʃun. “Θe trū۔bē gōod iz mōr powrful θan θe mōst malignant ēvil.” Tū θe kwestyon, “Mastōr, wut ʃud Ī dū if a strānjōr fōrs۔d mē tū karē his pak ōver a hil?” Jēsus anser۔d, “If yū kan θink ov noθin mōr positiv tū dū, karē his pak ōver twū hil۔s.” Hē dū۔d not tēq θat his rēlijon rēkwīr۔d sōʃal servis, but raθer θat sōʃal servis wuz an inevitabel rēsult ov θe pozeʃun ov trū rēlijus spērit.

Mid-September, bī prē۔aranj۔ment, al θe work۔ōrs rē۔asembel۔d bak at Magadan Publikpark. Kompār۔ing ekspērēens۔s, θā juj۔d θe monθ-long Dekapōlis miʃun moderāt۔bē suksesful, bēkuz hundred۔s ov sōul۔s wuz rēsēv۔d intū θe king۔dom, and θe aposol۔s and ēvanjelīz۔ōrs gān۔d valyū۔abel ekspērēens work۔ing wiθowt θe personal presens ov Jēsus. Dāvid’s mesajōr۔s wuz prezent, wiθ rēpōrt۔s from θrūowt Kānan, and wiθ fund۔s from θā’s ekstensiv kolekʃun efōrt۔s, bēkuz kontribyūʃun۔s had drastik۔lē dēklīn۔d sins Jēsus’s hādā. Abner had rē۔lōkāt۔d his bās ov operāʃun۔s from Hebron tū Beθlehem, wār Dāvid’s mesajōr۔s establiʃ۔d a Jūdea hedkwarter۔s. Θe subsekwent dā, θe Sabaθ, Jēsus anowns۔d a won-wēk rest pērēod, dur wiq θe aposol۔s eksept Naθanēl and Tomas (hū rēmān۔d tū konvers wiθ Rōdan, a Helasan belēv۔ōr and filosofōr from Aleksandrēa) rēturn۔d wiθ fund۔s tū rēlaks wiθ θā’s familē۔s. Jēsus direkt۔d θat θe woman۔s’ kontinjent rēturn tū Beθsīda, and θat θe ēvanjelīz۔ōrs after θe rest pērēod, visit belēv۔ōrs θrūowt Galilē.

*

On 25 September, yēr 29, bak at Magadan Publikpark, Jēsus māk۔d θe surpriz anowns۔ment θat hē and his aposol۔s wud gō tū Jerūsalem tū atend θe fēst. Depart۔ing θat mōrnin, θā stop۔d fōr θe nīt at a vilaj nēr a Jōrdan fōrd. Θe nekst dā θā kros۔d θe river, and wak۔d along θe Jōrdan rōd, arīv۔ing lāt θat ēvenin at Beθanē.

Θe fēst ov tabernakel۔s selebrāt۔d θe harvest, and, selebrāt۔d dur θe kūol otum monθ۔s, it wuz mōr jeneral۔lē atend۔ bī Jūan۔s from owtsīd Kānan, hū arīv۔d from az far awā az Espanya and Barat, θan wuz θe Pasōver at θe end ov winter and Pentekost at θe bēgin۔in ov sumer. It kombīn۔d solem rītyūalrīt۔s ov rēlijus worʃip wiθ vākāʃun plejur۔s – an okāʃun fōr eθnik rējōēs۔ing miks۔d wiθ sakrifīs, Levitikal qant۔s, and blast۔s ov θe silver۔ē trumpet۔s ov θe prēst۔s. Θe entīr sitē ov Jerūsalem wuz gā۔lē dekōrāt۔t eksept θe hāt۔d Rōma۔ē kasel ov Antonia, wiq apēr۔d grim in kontrast tū θe impresiv spektikal. Jēsus, a fyū dā۔s after arīv۔ing at Beθanē, bōld۔lē wak۔d intū θe sitē, worē۔ing θe aposol۔s (hū trī۔d invān tū diswād hē) and amāz۔ing manē, az it wuz wel-no۔t θat θe Jūan lēdrūl۔ōrs plan۔d tū arest Jēsus at θā’s erlē۔est opōrtūnitē. Θe θowzand۔s ov pilgrim۔s hū had arīv۔d from θrūowt θe Rōma۔ē empīr and bēyond had al ērhēr۔d ov Jēsus, and manē hōp۔d tū lisen hē. Jēsus’s odēens, θerfōr, mōr θan at anē oθer tīm, wuz a world odēens. Θat afternūn at θe tempel, tū a big krowd, Jēsus prēq۔d a sermon, depikt۔ing θe libertē and jōē ov θe nū gospel. A kyūrēus lisen۔ōr interupt۔d, ask۔ing, “Tēq۔ōr, how iz it θat yū tēq sō flūent۔lē, wen yū iz·not a lern۔d rabī?” Jēsus rēplī۔d, “Nō man tēq۔d mē θe trūθ Ī deklār tū yū۔s. Θis tēq۔in iz not mīn, but Hē۔s hū send۔d mē.” Hē ad۔d, “But bēfōr yū۔s trī tū enter intū θe nū līt, ʃud yū not raθer folō θe līt yū alredē hav? Mōses giv۔d yū۔s θe lo, yet how manē ov yū۔s onest۔lē sēk tū fulfil it’s demand۔s? Mōses enjōin۔d yū۔s, ‘Yū ʃal not kil.’ Despīt θis komand, som ov yū sēk tū kil θe son ov man.” Θe lisen۔ōrs θen argyū۔d among θāself۔s, som deklār۔ing hē wuz krāzē, oθer۔s θat hē wuz a devil; oθer۔s respekt۔d hē az a profet from Galilē. Won man ask۔d, “Wī dū θe lēdrūl۔ōrs sēk tū kil yū?” Jēsus rēplī۔d, “Bēkuz θā wel no θat, if yū۔s dār tū aksept mī tēq۔in, θā’s sistem ov tradiʃunal rēlijon wil bē topel۔t. Θus wil θā bē dēprīv۔t ov oθōritē ōver θat tū wiq θā hav devōt۔d θā’s līf۔s, bēkuz θā stedfast rēfyūz tū aksept θis nū and mōr glōrēus gospel ov θe king۔dom ov God.”

Θe Farisē۔s and θe Sanhedrin, after wēk۔s ov serq۔ing fōr hē tū arest hē, rēakt۔d tū Jēsus’s suden, bōld, publik apērans in θā’s midst wiθ bēwilder۔ment. Manē θēorīz۔d θat hē must hav bin sēkret۔lē promis۔d protekʃun bī θe Rōma۔ē oθōritē۔s, posabel۔lē bēkuz ov θe inflūens ov tetrark Filip. Oθer۔s fēr۔d tū arest hē dur θe fēst, bēkuz ov θe larj number۔s hū ēθer belēv۔d in hē ōr wuz atlēst frend۔ē tū his spiritūal masmūvment. Alθō θe rēlijus lēd۔ōrs’ vōis۔t sentiment wuz firm۔lē antē۔Jēsus, som membōr۔s harbor۔d dēp but sīlent reservāʃun۔s abowt opōz۔ing sō powrful a presens hū prōklām۔d wiθ suq apārent oθōritē an non۔dowt۔bē god۔ē mesaj – despīt θat θe mesaj in som wā۔s kownter۔d tradiʃunal tēq۔in.

Θus dū۔d Jēsus kontinyū prēq۔ing in θe tempel ov Jerūsalem non-molest۔t, alθō dur mōst dā۔s hē stā۔d in Beθlehem wiθ Abner and Jon θe baptīz۔ōr’s disīpel۔s – hūz work in Jūdea had dū۔d muq tū konsolidāt sentiment fāvorabel tū θe king۔dom. But his odaʃus۔nes perpleks۔d ēven his folō۔ōrs. Manē, and ēven aposol Jūdas Iskārēot, konsider۔d θat Jēsus had flē۔d tū Fōnēʃa bēkuz hē fēr۔d arest. Wen Jēsus’s aposol۔s implōr۔d hē tū sēs ventūr۔ing intū Jerūsalem, hē tel۔d θā, “Mī klokowr hav arīv۔d.” Θā’s fēr fōr hē inkrēs۔d az θā lisen۔d, from dā tū dā, tū his inkrēs۔lē bōld prōnowns۔ments rēgard۔in θe nātūr ov his miʃun ov Erθ. In esens his tēq۔ins konstitūt۔d a fōrmal anowns۔ment tū Jūan۔s and tū θe entīr world ov his divīnitē.

Θōz hū lisen۔d Jēsus’s tēq۔ins wuz divīd۔d in θā’s ōpinyon۔s. Som sā۔d hē wuz a gōod man; som a profet; som θat hē wuz trū۔lē θe mesīa. Oθer۔s sā۔d hē wuz a misqēvēus medel۔ōr, θat hē wuz lēd۔ing θe pēpel۔s astrā wiθ his strānj doktrin۔s. His enemē۔s hesitāt۔d tū denowns hē ōpen۔lē fōr fēr ov his frend۔ē belēv۔ōrs, wīl his frend۔s fēr۔d tū aknolej hē ōpen۔lē fōr fēr ov θe Jūan lēd۔ōrs, no۔ing θat θe Sanhedrin wuz dētermin۔d tū kil hē. But ēven his enemē۔s marvel۔d at his tēq۔in, no۔ing θat hē had not bin instrukt۔t in θe skūol۔s ov rabī۔s.

Fīnal۔lē θe rēlijus lēd۔ōrs dētermin۔d tū stop his pyūbik apērans۔s. Akōrd۔lē, θā dispaq۔d Eber, an ofisōrt ov θe Sanhedrin, wiθ twū asist۔ōrts tū arest Jēsus. Az θā wād۔d intū θe krowd, Jēsus, kal۔d tū θā, “Fēr not tū aprōq mē. Kom nēr wīl yū۔s lisen mī tēq۔in. Yū۔s hav bin dispaq۔t tū aprehend mē, but komprēhend θat noθin ʃal bēfal θe son ov man until his klokowr arīv. Yū۔s iz·not arā۔d aganst mē; yū۔s kom ōnlē tū dū θe bid۔in ov yōr mastōr۔s, and ēven θōz lēdrūl۔ōrs ov θe Jūan۔s verilē θink θā iz dū۔ing God’s servis wen θā sēk mī destruktʃun. Ī wiʃ yū۔s nō bad wil. Θe Faθer luv yū۔s, and θerfōr dū Ī yern fōr yōr deliverans from θe bondaj ov prejudis and θe dark۔nes ov tradiʃun. Ī ofer yū۔s θe libertē ov līf and θe jōē ov salvāʃun. Ī prōklām θe nū and liv۔in wā, θe deliverans from ēvil۔nes and θe brāk۔ing ov θe bondaj ov sin. Ī hav kom θat yū۔s kan hav ēternal līf. Yū۔s sēk tū bē rid۔t ov mē and mī diskwīet۔ē tēq۔ins. Yet sūn Ī wil rēturn tū Hē hū send۔d mē. Θen wil manē ov yū۔s sēk mē, but yū۔s ʃal not diskover mī presens, bēkuz wār Ī wil sūn gō yū۔s kan·not kom.” Skof۔ōrs ask۔d θāself۔s, “Wār wil θis man gō θat wē kan·not fīnd hē? Wil hē gō tū resīd among θe Helasan۔s? Wil hē destrōē hiself? Wut kan hē mēn, wē kan·not gō wār hē gō?” Eber rēfyūz۔d tū arest Jēsus, and wiθ his asist۔ōr turn۔d bak. Wen θe qēf prēst۔s and Farisē۔s upbrād۔d hē, Eber rēplī۔d, “Wē fēr۔d tū arest hē in θe midst ov θe multitūd bēkuz manē belēv in hē. Bēsīds, wē never ērhēr۔d anēbodē spēk alīk θis man. Hē iz nō ōrdinārē tēq۔ōr. Yū۔s wud al dū wel tū gō ōver tū ērhēr hē.” Ānger۔ē, θe qēf lēdrūl۔ōrs tont۔d Eber, ask۔ing, “Iz yū alsō lēd۔t astrā? Hav anē skrīb۔s ōr Farisē۔s bin desēv۔t bī his klever tēq۔ins? Wī iz yū inflūens۔t bī θe ignorant multitūd hū no not θe lo ōr θe profet۔s? Dū yū not no θat suq ignorant pēpel۔s iz under a kurs?” Anser۔d Eber: “Ēven sō, mī mastōr۔s, θis man spēk tū θe multitūd word۔s ov mersē and hōp. Hē qēr θe sadhart۔ē, and his word۔s wuz komfort۔ing ēven tū owr sōul۔s. Wut kan θer bē rong in θēz tēq۔ins ēven θō hē mā not bē θe mesīa ov θe skriptūr۔s? And dū not owr lo rēkwīr fār۔nes? Dū wē kondem a man bēfōr wē ērhēr hē?” Raθful۔lē, θe qēf ov θe Sanhedrin ʃowt۔d, “Hav yū bēkum krāzē? Iz yū alsō from Galilē? Serq θe skriptūr۔s, and yū wil diskover θat owt ov Galilē arīz nō profet, muq les θe mesīa.” Θe Sanhedrin θen dis۔band۔d in konfyūʃun.

On θe ēvenin ov θe nekst tū last dā ov θe fēst, at θe tempel brilyant۔lē ilūmināt۔t bī θe glār ov tōrq۔s and bī kandel۔s on θe branq۔ing arm۔s ov θe kandelabrum۔s, Jēsus stand۔d in θe midst ov an asembel۔d θrong and sā۔d, “Ī iz θe līt ov θe world. Hē hū folō mē ʃal not wak in dark۔nes, but ʃal hav θe līt ov līf. Yū۔s hū wud rējekt θis līt iz from benēθ; Ī iz from abov. Yū۔s hū prefer tū sit in dark۔nes iz ov θis world; Ī iz not ov θis world, and Ī resīd in θe ēternal līt ov θe Faθer ov līt۔s. Yū۔s al hav had abundant opōrtūnitē tū lern hū Ī iz, but yū۔s ʃal hav stil oθer evidens konfirm۔ing θe īdentitē ov θe son ov man. Ī iz θe līt ov līf, and evrēbodē hū deliberāt۔lē and wiθ komprēhenʃun rējekt θis sāv۔in līt ʃal dī in his sin۔s. Muq Ī hav tū tel yū۔s, but yū۔s iz non۔abel tū rēsēv mī word۔s. Wen θe son ov man iz lift۔d up, θen ʃal yūs al no θat Ī iz hē.” Manē belēv۔d, and nō man dār۔d lā hand۔s upon hē.

On θe last dā ov θe selebrāʃun – θe dā ov θe fēst – almōst fōur hundred and fiftē prēst۔s wiθ a korespond۔ing number ov Levites ofiʃēāt۔d. At dābrāk a proseʃun ov pilgrim۔s marq۔d from θe pūol ov Siloam, pas۔d θrū θe tempel kōrtyard۔s, and after θe prēst۔s flōpōr۔d θe water and θe wīn upon θe altar, θe pilgrim۔s qant۔d θe Halel, and wīl a prēst rēd۔d θe solm۔s θe gaθer۔t pilgrim۔s wāv۔d θā’s palmplant branq۔s in front ov θe altar. In θe poz wīl θe sakrifīs۔s ov θe 70 bulok۔s (simbolīz۔ing θe 70 nāʃun۔s ov hēθen۔dom) wuz bēing redē۔d, Jēsus, stand۔ing among θe pilgrim۔s, sā۔d: “If anē man θirst, let hē kom tū mē and drink. From θe Faθer abov Ī bring tū θis world θe water ov līf. Hē hū belēv mē ʃal bē fil۔t wiθ θe spērit θat θis water reprezent, bēkuz ēven θe skriptūr۔s hav sā۔d, ‘Owt ov hē ʃal flō river۔s ov liv۔in water.’ Wen θe son ov man hav finiʃ۔d his work on Erθ, θer ʃal bē flōpōr۔t owt upon al fleʃ θe liv۔in spērit ov trūθ. Θōz hū rēsēv θis spērit ʃal never no spiritūal θirst.”

Θat afternūn, after θe aposol۔s had fāl۔d in θā’s efōrt۔s tū perswād hē tū flē from Jerūsalem, Jēsus agin go۔d intū θe tempel tū tēq. Fīnd۔ing a larj grūp asembel۔d in Solomon’s Pōrq, hē spēk۔d tū θā. “If mī word۔s abīd in yū۔s and yū۔s iz dētermin۔d tū dū θe wil ov mī Faθer, θen iz yū۔s trū۔lē mī disīpel۔s. Yū۔s ʃal no θe trūθ, and θe trūθ ʃal māk yū۔s frē. Ī no how yū۔s wil anser mē: Wē iz θe qīld۔s ov Abraham, and wē iz in bondaj tū nun; how θen ʃal wē bē māk۔t frē? Yet Ī dū not spēk ov owt۔ward subjekʃun tū anoθer’s lēdrūl; Ī refer tū θe libertē۔s ov θe sōul. Verilē, verilē, Ī sā tū yū۔s, evrēbodē hū komit sin iz θe servant ov sin.” Az hē spēk۔d, arīv۔d mōr non۔belēv۔ōrs, and Jēsus inkrēs۔lē direkt۔d his diskōrs at θā. “Wiq ov yū۔s konvikt mē ov sin?” hē ask۔d θā; “Verilē, verilē, Ī sā tū yū۔s hū belēv θe gospel θat, if a man wil kēp θēz word۔s ov trūθ alīv in his hart, hē ʃal never tāst deθ.” Ask۔d a nērbī skrīb, “Iz yū sō muq grāt۔er θan Abraham and θe profet۔s θat yū dār tū stand hēr and sā θat whoso kēp yōr word۔s ʃal not tāst deθ? Hū dū yū klām tū bē θat yū dār tū uter suq blasfēmē۔s?” Jēsus kontinyū۔d, “If Ī glōrēfī mīself, mī glōrē iz noθin. It iz God hū ʃal glōrēfī mē. Ēven Abraham rējōēs۔d tū fōrsē mī dā.” Θenupon θōz hū dū۔d not belēv, along wiθ ājent۔s ov θe Sanhedrin, rāz۔d a tūmult, ʃowt۔ing: “Yū iz·not fiftē yēr۔s ōld, yet yū tok abowt sē۔ing Abraham – yū iz a qīld ov θe devil!” Jēsus wuz not ābel tū kontinyū, sā۔ing az hē depart۔d, “Verilē, verilē, Ī sā tū yū۔s, bēfōr Abraham wuz, Ī iz.” Manē θenupon ruʃ۔d fōrθ wiθ stōn۔s, wiq θā θrō۔d at hē, az ājent۔s ov θe Sanhedrin hurē۔d fōrward tū arest hē, but Jēsus kwik۔lē wak۔d θrū θe krowd, and θrū θe tempel kōridōr۔s, and eskāp۔d tū a sēkret mēt۔in plās nēr Beθanē wār Marθa, Marē, and Lazarus awāt۔d.

After θe fēst ov tabernakel۔s, manē belēv۔ōrs gaθer۔d at Beθanē and rēsēv۔d instrukʃun from θe twelv aposol۔s. Θe Sanhedrin māk۔d nō efōrt tū molest θe gaθer۔ins bēkuz Jēsus wuz not prezent; hē depart۔d tū visit Abner and his asōʃēāt۔s at θā’s hedkwarter۔s at nērbī Beθlehem, from wār Jon θe baptīz۔ōr’s disīpel۔s wuz dispaq۔d tū θe town۔s and vilaj۔s ov Jūdea and sowθern Samarēa and tū az far awā az Aleksandrēa on θe far sīd ov θe river Nile delta. Sūn after Jēsus’s arīval, hē and Abner komplēt۔d θe arānj۔ments fōr θe konsolidāʃun ov θe work ov θe twū grūp۔s. Jon θe baptīz۔ōr’s disīpel۔s had bin inkrēs۔lē inflūens۔t bī Jēsus, and mōst rēsent۔lē wuz impres۔d wiθ his displā ov kuraj in his publik tēq۔ins in Jerūsalem, hens θā’s dēsiʃon tū jōin Jēsus’s aposol۔s az a yūnīt۔d grūp. Θā agrē۔d tū mēt at Magadan Publikpark. Jēsus θen rēturn۔d tū Beθanē, and hē and his aposol۔s hed۔d ēst۔ward, rest۔ing a fyū dā۔s at town Efrāim, and dur 30 Oktōber, after mōr θan a monθ evād۔ing arest in Jūdea, rē۔kros۔d river Jōrdan tū θe sāftē ov rējon Perea, θen trek۔d bak nōrθ۔ward, intū rējon Dekapōlis.

*

A fyū dā۔s lāter at Magadan Publikpark gaθer۔d, bēsīds Jēsus and θe twelv, Abner and ap 50 disīpel۔s from Beθlehem, θe ēvanjelīz۔ōr kontinjent, θe woman۔s’ kontinjent, and ap 150 oθer disīpel۔s from arownd Kānan. After visit۔ing ēq oθer and rē۔ōrganīz۔ing θe kamp, Jēsus and θe twelv bēgin۔d intensiv trān۔in fōr θe speʃal grūp ov belēv۔ōrs, from wiq θā qūz۔d 70 az gospel mesajōr۔s under θe lēd۔ōrʃip ov Abner. A rēkwīr۔ment fōr akseptans – fōr gospel mesajōr۔s, but not disīpel۔s – wuz tū fōrsāk evrēθin, inklūd۔ing al pozeʃun۔s and familē obligāʃun۔s. Won ernest disīpel ask۔d Jēsus, “Mastōr, Ī wud bē won ov yōr nū gospel mesajōr, but mī faθer iz nēr deθ. Kud Ī bē permit۔t tū rēturn hōm tū burē hē?” Jēsus sā۔d, “Foks۔s hav hōl۔s, and bird۔s hav nest۔s, but θe son ov man hav nōwār tū lā his hed. Yū iz a fāθful disīpel, and yū kan rēmān suq wīl yū rēturn hōm tū minister۔ōr tū yōr luv۔t won۔s, but mī gospel mesajōr۔s fōrsāk al tū prōklām θe king۔dom.” Θerfōr θe man go۔d awā, disapōint۔t. A riq yung man nām۔d Matadōrmus, a membōr ov θe Jerūsalem Sanhedrin hū after ērhēr۔ing Pēter prēq had bēkum۔d a nū belēv۔ōr, ask۔d, “Mastōr, sē۔ing θat Ī hav alwās observ۔d al θe komand۔ments, wut mōr Ī must dū tū gān ēternal līf?” Jēsus anser۔d, “If yū kēp al θe komand۔ments – dū not komit adulterē, dū not kil, dū not stēl, dū not fals۔lē testifī, dū not dēfrod, dū not un۔onor yōr parent۔s – yū dū wel, but salvāʃun iz θe rēward ov fāθ, not mēr۔lē ov akʃun۔s. Dū yū belēv θis gospel ov θe king۔dom?” Matadōrmus anser۔d, “Yes, mastōr, Ī dū belēv evrēθin yū and yōr aposol۔s hav tēq۔d mē.” Jēsus sā۔d, “Θen iz yū indēd mī disīpel and a qīld ov θe king۔dom.” Sā۔d Matadōrmus, “But, mastōr, Ī iz not kontent tū bē yōr disīpel; Ī want tū bē won ov yōr nū gospel mesajōr۔s.” Jēsus lōok۔d at hē wiθ a grāt luv and sā۔d, “Ī wil aksept yū az won ov mī mesajōr۔s if yū iz wilin tū pā θe prīs: gō and sel al θat yū hav and, wen yū hav bestō۔d θe prōsēd۔s upon θe pōr ōr upon yōr breθren, kom and folō mē.” Matadōrmus’ fās saden۔d; hē stand۔d, and go۔d awā sōrōful, bēkuz hē had grāt pozeʃun۔s. Hē had bin rāz۔d tū belēv θat welθ wuz a tōken ov God’s fāvor. Jēsus no۔d hē wuz not frē from θe luv ov hiself and his riq۔s; hē want۔d tū deliver hē from θe luv ov welθ, not nesesārē۔lē from θe welθ itself. Pēter and oθer aposol۔s had gaθer۔d arownd tū ērhēr θe end ov θe konversāʃun, and wen Matadōrmus had depart۔d, Jēsus sā۔d tū θā, “Spiritūal worʃip kan·not bē ʃār۔t wiθ matērēal devōtʃun۔s; nō man kan serv twū mastōr۔s. It iz ēzē۔er fōr a kamel tū gō θrū a nēdel’s ī θan fōr komplāsent riq pēpel۔s tū enter θe king۔dom ov heven.” Pēter ask۔d, “Hū θen, Lōrd, kan bē sāv۔t? ꝭal al hū hav riq۔s bē kēp۔t owt ov θe king۔dom?” Jēsus rēplī۔d, “Nō, Pēter, but θōz hū put θā’s trust in riq۔s ʃal not enter intū a spiritūal līf θat lēd tū ēternal progres.” Hē kontinyū۔d, “Θe king۔dom ov heven iz alīk a vinyard ōn۔ōr hū go۔d owt erlē in θe mōrnin tū hīr lābor۔ōrts. Wen θā had agrē۔d tū aksept pāment ov won denarēus fōr θe dā, hē dispaq۔d θā intū θe vinyard. Lāter θat mōrnin, sē۔ing oθer۔s man۔s stand۔ing īdel in θe market·plās, hē sā۔d tū θā: ‘Gō yū۔s alsō tū work in mī vinyard, and Ī wil pā yū۔s,’ sō θā go۔d tū work. Ap nūn, and agin dur mid۔afternūn, hē dū۔d alīkwīz. Lāt afternūn, hē sē۔d stil oθer۔s stand۔ing īdel, θus hē ask۔d θā, ‘Wī dū yū stand hēr īdel al θe dā?’ A man anser۔d, ‘Bēkuz nōbodē hīr۔d wē.’ Θen sā۔d θe emplōē۔ōr, ‘Gō yū alsō tū work in mī vinyard, and Ī wil pā yū۔s.’ Θat ēvenin hē direkt۔d his stūard, ‘Kal θe lābor۔ōrs and pā θā’s wāj۔s, bēgin۔ing wiθ θe rēsent۔est hīr۔d and end۔ing wiθ θe first.’ Wen θōz hū wuz hīr۔t dur lāt afternūn arīv۔d, θā ēq rēsēv۔d won denarēus, and sō it wuz wiθ ēq ov θe oθer lābor۔ōrs. Wen θe man۔s hū wuz hīr۔t at θe bēgin۔ing ov θe dā sē۔d how θe lāt·kom۔ōrs wuz pā۔d, θā ekspekt۔d tū rēsēv mōr θan θe amownt agrē۔d upon, but alīk θe oθer۔s, ēq man rēsēv۔d ōnlē won denarēus. Θā komplān۔d tū θe vinyard ōn۔ōr, sā۔ing: ‘Θe rēsent۔est man۔s hīr۔t work۔d ōnlē won klokowr, yet yū pā۔d θā θe sām az wē hū hav endur۔d θe burden fōr an entīr dā’s work under skōrq۔ē sun.’ Anser۔d θe ōn۔ōr, ‘Mī frend۔s, Ī dū yū۔s nō rong. Dū۔d not ēq ov yū agrē tū work fōr won denarēus per dā? Tāk now wut iz yōr’s and gō yōr wā, bēkuz it iz mī desīr tū giv tū θōz hū kom۔d lāter az muq az Ī hav giv۔d yū۔s. Iz it not loful fōr mē tū dū wut Ī want wiθ mī ōn? Ōr dū yū۔s bēgruj mī jenerositē bēkuz Ī desīr tū bē gōod and tū ʃō mersē?’” Jēsus emfasīz۔d θat riq۔s had noθin direkt۔lē tū dū wiθ entrans intū θe king۔dom ov heven, but θat luv ov welθ dū۔d. Hē rēgard۔d θe wīz invest۔ment ov ekses ern۔ins az a lejitimat fōrm ov inʃurans aganst fyūtūr and non۔avōid۔abel adversitē. Wen θe apostolik trejūrē wuz ōverflō۔ing, Jūdas put۔d fund۔s on deposit tū bē yūtilīz۔t dur okāʃun۔s ov les inkom. But Jēsus kondem۔d un۔fār eksplōitāʃun ov θe wēak bī θe strong.

At θe ōrdināʃun seremōnē on θe ēstern ʃōr ov lāk Galilē, Jēsus tel۔d θe 70 gospel mesajōr۔s, “Ī iz send۔ing yū۔s, twū and twū, az mesajōr۔s ov θe king۔dom, tū Jūan and jentīl, az lam۔s among wolf۔s. Evrēwār yū۔s gō, prēq, sā۔ing, ‘Θe king۔dom ov heven iz at hand.’ Karē nēθer purs nor ekstra klōθ۔in, az yū۔s gō fōrθ on θis first brēf miʃun. Wenever yū stā at a hōm, first sā, ‘Pēas bē tū θis howshōld.’ If θōz hū luv pēas resīd θerin, yū۔s ʃal abīd θer; if not, θen depart. And hav۔ing selekt۔d θe hōm, rēmān θer dur yōr stā in θat sitē, rē۔lōkāt۔ing not tū a beter loj۔in if ofer۔t, wīl ēt۔ing and drink۔ing wutever iz set۔d bēfōr yū۔s – θe lābor۔ōr iz worθ۔ē ov his sustenans. Rēmember, az yū۔s gō fōrθ prōklām۔ing pēas on Erθ and gōod wil among pēpel۔s, yū۔s must kontend wiθ biter and self-desēv۔t enemē۔s; θerfōr bē az wīz az serpent۔s, wīl rēmān۔ing az harm۔les az dovbird۔s.” Dur θe ēvenin bēfōr θā’s departūr, Jēsus furθer ad۔d, “Θe gospel ov θe king۔dom must bē prōklām۔t tū al θe world, tū jentīl۔s and Jūan۔s. Minister۔ōr tū al hū mā bē sik in ēθer mīnd ōr bodē, but rēfrān from tēq۔ing θe ekspektāʃun ov mirakel۔s. Avōid los ov tīm θrū tyū muq sōʃal visit۔ing and oθer trivēalitē۔s θat kud dētrakt from hōlhart۔ē devōtʃun tū prēq۔ing θe gospel. Māk klēr tū al fāθful belēv۔ōrs θat θe tīm hav arīv۔d fōr an ōpen brāk wiθ θe rēlijus lēd۔ōrs ov θe Jūan۔s in Jerūsalem.” In kontrast tū θe 613 rūl۔s fōr liv۔in ekspownd۔t bī θe Farisē۔s, Jēsus sā۔d, “Tēq θat man’s entīr dūtē iz sumarīz۔d in won komand۔ment: Luv θe Lōrd yōr God wiθ al yōr mīnd and sōul, and luv yōr nābōr az yōrself.” Erlē θe nekst mōrnin Abner dispaq۔d θe 35 pār۔s ov gospel mesajōr۔s bak west۔ward akros θe river tū al θe sitē۔s and town۔s ov Galilē, Samarēa, and Jūdea.

Dur θe first wēk in Dēsember, θōz hū rēmān۔d – a grūp ov almōst 300 – rē۔lōkāt۔d θā’s kamp from Magadan sowθ۔ward tū rējon Perea, tū θe sām sītplās nēr θe Pela kros۔in wār Jon θe baptīz۔ōr had establiʃ۔d his kamp and had, almōst fōur yēr۔s erlē۔er, baptīz۔d Jēsus. Dāvid Zebedē rēturn۔d tū Beθsīda and bēgin۔d dis۔band۔ing his mesajōr servis, wiq bī θen number۔d almōst 400 man۔s. Θe king۔dom wuz enter۔ing a nū fāzpērēod. Dā۔ē, pilgrim۔s arīv۔d from arownd Kānan, and som from rēmōt rējon۔s ov θe Rōma۔ē empīr, ēven okāʃun۔lē from Mesopōtāmēa and land۔s ēst۔ward ov river Tīgris. Akōrd۔lē, Dāvid, wiθ θe help ov his dwindel۔ing mesajōr kontinjent, lōd۔d ontū pak animal۔s θe kamp ekwip۔ment (from stōraj at his faθer’s hows) from θe fōrmer Beθsīda lāk۔sīd kamp, transpōrt۔d it sowθ۔ward along θe lāk's ēstern ʃōr, and bēgin۔d erekt۔ing it slīt۔bē nōrθ۔ward ov θe nū apostolik kamp at Pela – prepār۔ing tū ofer hospitalitē – it bēing θe rān۔ē sēson – tū almōst 1,500 pilgrim visit۔ōrs, wīl θe nērbī apostolik kamp kud akomodāt ap 500.

Wīl θe kamp wuz bēing establiʃ۔d, Jēsus, tāk۔ing wiθ hē Naθanēl and Tomas, sēkret۔lē kros۔d ōver tū Jūdea, intend۔ing, despīt entrētē۔s ov his twū aposol۔s, tū atend θe fēst ov θe dedikāʃun. Θat ēvenin at Jerikō, tū a gaθer۔ing hē tel۔d a stōrē. “A sertin man wuz wak۔ing from Jerūsalem tū Jerikō, and hē wuz atak۔d bī krūl brigand۔s, hū rob۔d hē, striprēmūv۔d hē, bēt۔d hē, and, depart۔ing, lēv۔d hē haf ded. Sūn a sertin prēst hapen۔d along, and wen hē kom۔d upon θe wūnd۔d man, sē۔ing his sorē plīt, hē pas۔d bī on θe oθer sīd ov θe rōd. And in alīk maner a Levit alsō, wen hē kom۔d along and sē۔d θe man, pas۔d bī on θe oθer sīd. Θen a man from Samarēa, az hē jurnē۔d down·hil tū Jerikō, enkownter۔d θe wūnd۔d man; and wen hē sē۔d how hē had bin rob۔t and bēt۔t, hē wuz ōverwelm۔d wiθ kompaʃun, and, gō۔ing ōver tū hē, hē rap۔d his wūnd۔s, flōpōr۔ing on θā ōil and wīn, and, set۔ing θe man upon his ōn bēst, tāk۔d hē tū an gestloj and kār۔d fōr hē. And θe nekst mōrnin hē giv۔d som monē tū θe gestloj’s hōst, sā۔ing, ‘Tāk gōod kār ov mī frend, and if θe ekspens iz mōr, wen Ī kom bak agin, Ī wil pā yū bak.’”

In Jerūsalem, dur Sabaθ mōrnin, az Jēsus and his twū aposol۔s aprōq۔d θe tempel, θā nōtis۔d in θe distans a wel-no۔t beg۔ōr, a man nām۔t Jōsāa hū had bin birθ۔d blīnd, sit۔ing at his yūsūal plās. Ask۔d Naθanēl, “Mastōr, hū sin۔d, θat blīnd man ōr his parent۔s?” Rabī۔s tēq۔d θat a bābē wuz birθ۔d blīnd tū puniʃ tā’s sinful faθer ōr moθer, ōr ēven bēkuz θe bābē taself had sin۔d bēfōr kom۔ing intū θe world. Ōld۔er Jūan tēq۔ōrs, tūgeθer wiθ Plātō, Philo, and manē ov θe Esēn۔s, tolerāt۔d θe θērē θat a pēpel kud rēp wut tā had plant۔d dur a prēvēus līf۔tīm, and in Jūdea θat θērē linger۔d. Dur θe ensū۔ing diskuʃun Jēsus agin trī۔d tū māk klēr θat pēpel۔s’ sōul۔s dū۔d not hav a prēvēus eksistens. Sā۔ing, “Nēθer dū۔d θat man sin nor dū۔d his parent۔s θat hē wuz birθ۔d θus,” hē warn۔d aganst θe komon and tradiʃunal tendensē ov asīn۔ing spiritūal koz۔s tū komon fizikal ēvent۔s; ēven belēv۔ōrs hū enter۔d θe king۔dom wuz not θerbī render۔d imyūn tū aksident-s ov tīm and ōrdinārē katastrofē۔s ov nātūr. It had okur۔d tū Jēsus tū yūtilīz θe blīnd man fōr his purpos, θus tū Naθanēl and Tomas hē sā۔d, “Lets krēāt θe sīt ov θis blīnd man dur θe Sabaθ dā, sō θat θe skrīb۔s and Farisē۔s mā hav a gōod ekskyūs tū akyūz θe son ov man. Θen, stūp۔ing, hē spit۔d on θe grownd and miks۔d klā wiθ his spitel, wak۔d ōver tū Josiah (hū had not rēkwest۔d alms bēkuz it wuz dur θe Sabaθ), and put۔d θe klā ōver his sīt۔les ī۔s, sā۔ing, “Gō, mī son, waʃ awā θis klā in θe pūol ov Siloam, and imēdēat۔lē yū ʃal rēsēv yōr sīt.” And wen Josiah had sō waʃ۔d in θe pūol, hē rēturn۔d tū his frend۔s and familē, sē۔ing. But wen θe astoniʃ۔t gaθer۔in ask۔d hū wuz θe man hū giv۔d hē sīt, Jōsāa kud anser ōnlē θat hē dū۔d not no.

Bak in Pela, Jēsus nōlonger nēd۔d tū trek from plās tū plās; insted, at θe nū kamp, pēpel۔s arīv۔d in inkrēs۔ing number۔s.

At θe end ov θe monθ – and θe yēr – θe 35 pār۔s ov gospel mesajōr۔s arīv۔d bak at θe Pela kamp. Wiθ eksīt۔ment θā rēlā۔d θat θā’s mesaj had bin wīd۔lē rēsēv۔d bī bōθ Jūan۔s and jentīl۔s. Jēsus θerbī sē۔d θat hē kud depart θe world wiθowt sērēus۔lē hinder۔ing progres ov θe king۔dom. Θen bēgin۔d prepārāʃun۔s fōr a tūr ov Perea, tū inklūd θe woman۔s’ kontinjent. Θe ōrijinal twelv woman۔s had trān۔d fiftē oθer woman۔s in θe work ov hōm visitāʃun and minister۔ing tū θe sik and aflikt۔t. Nū membōrms inklūd۔d Salōmē (θe moθer ov Dāvid, Jāms, and Jon Zebedē) and θe wīf۔s ov aposol۔s Filip and Maθyū; Pēter’s wīf Perpetūa bēkum۔d θā’s lēd۔ōrm, sūpervīs۔t bī Abner. On 3 Janyūarē, yēr 30, Abner deliver۔d fīnal instrukʃun۔s tū θe 70 gospel mesajōrts and θe 62 woman۔s, hū θenupon blanket۔d Perea – θe sōkald land bēyond θe Jōrdan, θe mōst piktūresk rējon ov Kānan, inhabit۔t ap ēkwal۔lē bī Jūan۔s and jentīl۔s – prēq۔ing θe gospel and baptīz۔ing nū belēv۔ōrs.

Rēmān۔ing at θe kamp, Jēsus and Pēter prēq۔d tū θe multitūd, hū bī mid۔Janyūarē number۔d mōr θan 1,200, inklūd۔ing nūmerus Farisē۔s. Won ēvenin, prēq۔ing tū a krowd ov ap 100, Jēsus sā۔d, “Tūnīt, hēr bēfōr mē iz man۔s wilin tū dī fōr mē and fōr θe gospel ov θe king۔dom, and hēr alsō iz slāv۔s ov tradiʃun hū in kahūt۔s wiθ θā’s delūd۔t lēd۔ōrs sēk tū kil mē. Bōθ ʃal bē juj۔t, θe trū ʃeperd۔s and θe fals ʃeperd۔s. If θe fals ʃeperd wuz blīnd, hē wud hav nō sin, but hē klām θat hē sē and profes tū bē a tēq۔ōr, θerfōr dū hē sin. Θus Ī wil prezent mī tēq۔in in a parabel, sō θat yū mā ēq aksept θat wiq fīnd a rēsepʃun in yōr hart.” Hē kontinyū۔d, “Θe trū ʃeperd gaθer his qūn intū θe fōld dur θe nīt in tīm۔s ov dānjer. Mōrnin, hē enter intū θe qūn bī θe gāt, and wen hē kal, θe ʃēp۔s no his vōis, and kom, and folō hē. Anē ʃeperd hū enter θe ʃēp۔s’ qūn bī oθer θan θe gāt iz a θēf and a rob۔ōr; θe ʃēp۔s no not his vōis, θus wil not folō hē; insted, θā wil flē. Θe multitūd gaθer۔d arownd wē hēr iz alīk ʃēp۔s wiθowt a ʃeperd, but wen wē spēk tū θā, θā no θe ʃeperd۔s’ vōis۔s, and θā folō wē; atlēst, θōz hū hunger fōr trūθ and θirst fōr rīqus۔nes dū. Som ov yū۔s iz·not ov mī qūn; yū۔s no not mī vōis, and yū۔s dū not folō mē. And bēkuz yū۔s iz fals ʃeperd۔s, θe ʃēp۔s no not yōr vōis۔s and wil not folō yū۔s.”

Bī θe end ov Janyūarē, pilgrim۔s at θe kamp mōr θan dubel۔d tū almōst θrē θowzand۔s. In a sermon, Jēsus sā۔d, “Wut Ī hav manē okāʃun۔s sā۔d tū mī aposol۔s and tū mī disīpel۔s, Ī now deklār tū yū۔s: bēwār ov θe leven ov θe Farisē۔s, wiq iz hipokrisē birθ۔d ov prejudis and nurtūr۔d in tradiʃunal bondaj, despīt θe fakt θat manē Farisē۔s iz onest ov hart and som ov θā abīd hēr az mī disīpel۔s. Sūn owr enemē۔s’ sēkret plan۔s wil bē bring۔t from dark۔nes intū θe līt and prōklām۔d from hows۔top۔s. But Ī sā tū yū۔s, mī frend۔s, wen θā sēk tū destrōē θe son ov man, bē not afrād ov θā. Fēr not θōz hū, alθō θā mā bē ābel tū kil θe bodē, after θat hav nō mōr powr ōver yū۔s. Iz not fīv spārō۔s sel۔d fōr a pitans? And yet, wen θēz bird۔s flit arownd in kwest ov θā’s sustenans, not won ov θā eksist wiθowt nolej ov θe Faθer, θe sors ov al līf. Tū θe serafik gardēan۔s evrē hār ov yōr hed iz number۔t. Ī sā tū yū۔s: fēr not; yū۔s iz muq mōr valyū۔abel θan spārō۔s. Al ov yū۔s hū hav had θe kuraj tū konfes fāθ in mī gospel Ī wil sūn aknolej bēfōr θe ānjel۔s ov heven; but hē hū ʃal no۔lē denī θe trūθ ov mī tēq۔ins bēfōr man۔s ʃal bē denī۔t bī his gardēan ov destinē bēfōr θe ānjel۔s ov heven. And wen owr enemē۔s bring yū۔s bēfōr θe lēdrūl۔ōrs ov θe sinagog۔s and bēfōr oθer hī oθōritē۔s, bē not ankʃus az tū how yū۔s ʃud anser θā’s kwestyon۔s, bēkuz θe spērit θat resīd wiθin yū ʃal sertin۔lē tēq yū wut tū sā tū onor θe gospel ov θe king۔dom.” Ask۔d Jēsus, “How long wil yū tārē in θe valē ov dēsiʃon? Wī ʃud a Jūan ōr a jentīl hesitāt tū aksept θe gōod nūz θat hē iz a son ov θe ēternal God? How long bēfōr yū۔s aksept yōr spiritūal inheritens? Ī kom۔d tū θis world tū rēvēl θe Faθer tū yū۔s and tū lēd yū۔s tū θe Faθer. Θe first Ī hav dū۔d, but θe last Ī mā not dū wiθowt yōr konsent; θe Faθer never kompel anē man tū enter θe king۔dom. Θe invītāʃun ever hav bin and alwās wil bē: hūever wil, let hē kom and frē۔lē partāk in θe water ov līf.”

Az θe aposol۔s baptīz۔d belēv۔ōrs, Jēsus tok۔d tū θōz hū tārē۔d. A yung man sā۔d tū hē, “Mastōr, mī faθer dī۔d lēv۔ing muq propertē tū mē and mī broθer, but mī broθer rēfyūz tū giv mē mī ʃār. Wil yū, θen, tel mī broθer divīd θis inheritens wiθ mē?” Jēsus respond۔d, “Man, hū māk۔d mē a divīd۔ōr ōver yū۔s? Wār dū۔d yū get θe īdēa θat Ī giv atenʃun tū θe matērēal afār۔s ov θis world?” Turn۔ing tū θōz arownd hē, hē ad۔d, “Hav yū۔s not rēd۔d θe komand۔ment, ‘Dū not kovet’? Hapē۔nes kom not from θe powr ov welθ, nēθer dū jōē spring from riq۔s. Welθ, in itself, iz not a kurs, but θe luv ov riq۔s dur manē okāʃun۔s lēd tū suq devōtʃun tū world۔ē θing۔s θat θe sōul bēkum blīnd۔d tū θe byūtē ov θe spiritūal rēalitē ov θe king۔dom ov God on Erθ and tū θe jōē۔s ov ēternal līf in heven.” Hē kontinyū۔d, “Let mē tel yū a stōrē ov a man hūz land prōdūs۔d plentēful۔lē. Wen hē had bēkum riq, hē wonder۔d, ‘Wut ʃal Ī dū wiθ al mī riq۔s?’ Hē desīd۔d, ‘Θis Ī wil dū: Ī wil pul down mī barn۔s and bild big۔er won۔s, θus wil Ī hav abundant rūm tū stōr mī frūt۔s and mī produkt۔s. Θen kan Ī sā tū mī sōul, sōul, yū hav muq welθ lā۔d up fōr manē yēr۔s; tāk now yōr ēz: ēt, drink, and bē jolē.’ But θis riq man wuz alsō fūol۔iʃ. In provīd۔ing fōr θe matērēal rēkwīr۔ments ov his mīnd and bodē, hē had fāl۔d tū ad trejūr۔s in heven fōr θe satisfakʃun ov θe spērit and fōr θe salvāʃun ov θe sōul. And ēven θen hē wuz not tū enjōē θe plejur ov konsūm۔ing his hōrdsāv۔t welθ, bēkuz θat sām nīt wuz his sōul rēkwīr۔t ov hē: brigand۔s fōrs۔ablē enter۔d his hows and kil۔d hē, θen plunder۔d his barn۔s, and burn۔d wut rēmān۔d. Ōver his land his lofulār۔s among θāself۔s fīt۔d. Afteral, welθ dū not endūr. Θe luv ov riq۔s al tyū ofen obskyūr and ēven destrōē θe spiritūal vijon. Fāl not tū rekognīz θe dānjer ov welθ’s bēkum۔ing, not yōr servant, but yōr mastōr.” Θen, az pēpel۔s wak۔d down tū θe river tū witnes θe baptīz۔ing, θe man wiθ θe inheritens problem kom۔d prīvat۔lē tū Jēsus bēkuz hē konsider۔d Jēsus had dēl۔d harʃ۔lē wiθ hē; and wen θe Jēsus had agin ērhēr۔d hē, hē rēplī۔d: “Mī son, wī dū yū mis θe opōrtūnitē tū fēd upon θe bred ov līf, on a dā alīk θis, tū indulj yōr kovet۔ē dispōsiʃun? Dū yū not no θat θe Jūw۔ē lo۔s ov inheritens wil bē trū۔lē administer۔t if yū wil gō wiθ yōr komplānt tū θe lokōrt ov θe sinagog? Kan yū not sē θat mī work hav tū dū wiθ māk۔ing ʃur θat yū no abowt yōr heven۔ē inheritens?” Jēsus send۔d θe yung man awā, sā۔ing tū hē, “Mī son, wut ʃal it profit yū if yū gān θe entīr world and lūz yōr ōn sōul?”

Jēsus go۔d intū his tent tū rest, and after super, wen hē and θe twelv gaθer۔d fōr θā’s nīt۔ē konferens, Andrū ask۔d wut θā had mis۔d dur θe afternūn tēq۔in. Jēsus sā۔d θat θrē kwestyon۔s must bē anser۔t bī al hū akwīr grāt welθ: how muq dū۔d yū akyūmyūlāt, how dū۔d yū akwīr it, how dū۔d yū yūtilīz it? Hē emfasīz۔d, “Mī word۔s tū yū۔s aposol۔s iz diferent from mī word۔s spēk۔d tū θe disīpel۔s and θe multitūd bēkuz yū hav fōrsāk۔d evrēθin, not ōnlē tū folō mē, but tū bē ōrdān۔t az ambasadōr۔s ov θe king۔dom. Dū not worē abowt temporal θing۔s, abowt wut yū۔s ʃal ēt ōr weār. Wen yū۔s iz tempt۔d tū dowt θe sertintē ov yōr bred, konsider θe rāven۔s: θā nēθer plant nor rēp, θā hav nō depositōrē۔s ōr barn۔s, and yet θe Faθer provīd fūd fōr evrē won ov θā θat sēk it. And ov how muq mōr valyū iz yū۔s θan bird۔s! Bēsīds, fret۔ing kan dū noθin tū suplī yōr matērēal nēd۔s. Konsider θe lilē۔s, how θā grō: θā tōil not, yet ēven Solomon in al his glōrē wuz not arā۔t alīk won ov θā. If God sō klōθ θe gras ov θe fēld, how muq mōr ʃal hē klōθ yū۔s, θe ambasadōr۔s ov θe heven۔ē king۔dom. Let mē aʃūr yū۔s wons and fōr al θat if yū dedikāt yōr līf۔s tū θe work ov θe king۔dom, al yōr nēd۔s ʃal bē suplī۔t. Sēk θe grāt۔er, and θe les۔er wil bē fīnd۔t θerin. Ask fōr θe heven۔ē, and θe Erθ۔ē ʃal bē inklūd۔t. Θe ʃadō iz sertin tū folō θe substans.”

Bēgin۔ing in erlē Febrūarē, Jēsus and ten ov his disīpel۔s tūr۔d θe plās۔s in Pelea wār θe asōʃēāt۔s ov Abner and θe woman۔s’ kontinjent wuz work۔ing wiθ konsiderabel sukses, az manē nū belēv۔ōrs wuz baptīz۔d. Jēsus direkt۔d θe atenʃun ov his aposol۔s tū θe fakt θat θe gospel ov θe king۔dom kud spred wiθowt θā’s partisipāʃun, and wiθowt θe perfōrmans ov mirakel۔s. Mōrōver, θe gospel rēflekt۔d not sō muq Jēsus’s personalitē, but his tēq۔in.

Wīl mōst Kananan۔s ēt۔d twū mēl۔s per dā, it wuz θe kustom ov Jēsus and θe aposol۔s wen jurnē۔ing tū poz mid۔dā fōr rest and rēfreʃ۔ment. At won suq nūntīd stop enrūt tū Filadelfia, Tomas ask۔d weθer ānjel۔s and oθer spērit bēing۔s wuz ābel tū prēvent aksidant-s. Jēsus, after ekspres۔ing eksasperāʃun at yet anoθer matērēal kwestyon, anser۔d, “Al tyū long hav yōr faθer۔s belēv۔d θat prospāritē wuz θe tōken ov divīn aprūval, θat adversitē wuz prūf ov God’s un۔plējur. Ī deklār θat suq bēlēf۔s iz sūperstiʃun۔s. Θe Faθer koz his rān tū fal on θe just and θe un۔just; θe sun alīkwīz ʃīn on θe rīqus and θe un۔rīqus. Yū۔s no abowt θōz Galilēn۔s hūz blod Pīlat mingel۔d wiθ θe sakrifīs۔s, but Ī tel yū۔s θōz Galilēn۔s sin۔d nō mōr θan θā’s felō۔s. Yū۔s alsō no abowt θe 18 man۔s upon hū θe tower ov Siloam fal۔d, kil۔ing θā; θink not θat θā wuz wors ofend۔ōrs θan θā’s breθren. Θōz fōlk۔s wuz simpel۔lē inosent viktim۔s ov aksidant-s ov tīm.” Jēsus kontinyū۔d, “A man plant۔d a fig trē in his yard, and wen it prōdūs۔d nō frūt۔s, hē sumon۔d θe vīn dres۔ōr and sā۔d, ‘Hēr hav Ī kom θēz θrē sēson۔s lōok۔ing fōr fig۔s on θis trē and hav fīnd۔d nun. Wī ʃud θis baren trē enkumber θe grownd? Kut it down.’ Θe hed garden۔ōrt anser۔d, ‘Let it alōn fōr won mōr yēr sō θat Ī mā dig arownd it and put fertilīz۔ōr; nekst yēr if it prōdūs nō frūt۔s, it ʃal bē kut۔t down.’ And wen θā had θus komplī۔d wiθ θe lo۔s ov frūtful۔nes, bēkuz θe trē wuz alīv and gōod, θā wuz rēward۔d wiθ an abundant yēild.” Ad۔d Jēsus, “In θe mater ov sik۔nes and helθ, no θat θēz bodē۔ē kondiʃun۔s iz θe rēsult ov matērēal koz۔s. Helθ iz not a smīl ov heven, nēθer iz aflikʃun a frown ov God.”

In θe sitē ov Filadelfia θer resīd۔d a welθ۔ē and inflūenʃal Fārisē hū had aksept۔d θe tēq۔ins ov Abner, and hē invīt۔d Jēsus tū his hows Sabaθ mōrnin fōr brekfast. Among θe fōrtē oθer۔s invīt۔t wuz manē Farisē۔s, som arīv۔ing al θe wā from Jerūsalem. Az Jēsus linger۔d bī θe dōr qat۔ing wiθ Abner, and after θe hōst had sēt۔d hiself, θer enter۔d intū θe dīn·rūm won ov θe lēd۔ing Farisē۔s ov Jerūsalem, a membōr ov θe Sanhedrin, and, az wuz his habit, hē wak۔d strāt fōr θe sēt ov onor at θe leftsīd ov θe hōst. But bēkuz θat sēt had bin reserv۔d fōr Jēsus, and θat on θe rītsīd fōr Abner, θe hōst bekon۔d θe Jerūsalem Fārisē tū sit elswār, and θe dignitārē wuz θerbī muq ofend۔t. Sūn θā wuz al sēt۔d and enjōē۔ing visit۔ing among θāself۔s, θe mājoritē bēing ēθer disīpel۔s ōr frend۔ē tū θe gospel. Az θe mēl end۔d, Jēsus stand۔d and sā۔d, “Mī breθren, wen yū iz bid۔t tū a fēst, sit not in θe qēf sēt, lest, perqans, a mōr onor۔d man θan yū hav bin invīt۔t, and θe hōst wil nēd tū rēkwest θat yū relinkwiʃ yōr plās tū hē, and wiθ ʃām yū wil bē rēkwīr۔t tū tāk a lō۔er plās at θe tābel. Insted, arīv۔ing at θe fēst, sit in θe lō۔est sēt, sō θat, wen θe hōst lōok ōver θe gest۔s, hē mā sā tū yū, ‘Mī frend, wī sit in θe sēt ov θe lēst? Kom up hī۔er’. Θus wil suq a won hav glōrē in θe presens ov his felō gest۔s. Hē hū eksalt hiself ʃal bē humbel۔t, wīl hē hū trū۔lē humbel hiself ʃal bē eksalt۔t.” Won ov θe loyōr۔s, desīr۔ing tū rēlēv θe rēsult۔ing sīlens, θot۔leslē koment۔d, “Blesed iz hē hū ʃal ēt bred in θe king۔dom ov God” – a komon sā۔in. Respond۔d Jēsus, “A lēdrūl۔ōr hōst۔d a grāt super, and hav۔ing invīt۔d manē gest۔s, hē dispaq۔d his servant۔s at super tīm tū sā tū θōz hū wuz invīt۔d, ‘Kom, bēkuz evrēθin iz redē.’ But al vōis۔d ekskyūs۔s. Θe first sā۔d, ‘Ī hav justnow purqas۔d a farm, and Ī must gō sertifī it; Ī prā yū ekskyūs mē.’ Anoθer sā۔d, ‘Ī hav purqas۔d fīv yōk ov oks۔s, and Ī must gō tū rēsēv θā; Ī prā yū ekskyūs mē.’ And anoθer sā۔d, ‘Ī hav justnow marē۔d, θerfōr Ī kan·not kom.’ Wen θe servant۔s rēpōrt۔d, θe mastōr ov θe hows ekspres۔d raθ, sā۔ing, “Θe fatlin۔s hav bin kil۔t, and al iz in redē۔nes fōr mī gest۔s, but θā hav spurn۔d mī invītāʃun. Gō owt kwik۔lē, θerfōr, intū θe strēt۔s and lān۔s ov θe sitē, owt tū θe mān rōd۔s and θe bīwā۔s, and bring hiθer θe pōr and θe owtkast, θe blīnd and θe lām, θat θe marij fēst mā hav gest۔s.’ Θe servant۔s dū۔d az komand۔t, but ēven θen θer wuz rūm fōr mōr gest۔s. Θen sā۔d θe lōrd tū his servant۔s: ‘Gō now owt intū θe kuntrē and invīt al tū kom, sō θat mī hows mā bē fil۔t. Ī deklār θat nun ov θōz hū wuz first invīt۔d ʃal tāst ov mī super.’ Θus θe servant۔s dū۔d az θā’s mastōr komand۔d, and θe hows wuz fil۔d.” Manē ov θe Farisē۔s θenupon depart۔d wiθ snēr۔ing ekspreʃun۔s, but won, komprēhend۔ing θe mēn۔in ov θe parabel, θat dā bēkum۔d baptīz۔t.

Abner had arānj۔d fōr Jēsus tū tēq in θe Filadelfia sinagog dur θe Sabaθ dā, θe first tīm Jēsus had apēr۔d in a sinagog sins θā had al bin ʃut۔t tū his tēq۔ins bī komand ov θe Sanhedrin (hū had nō oθōritē ēst۔ward ov river Jōrdan). Az θe seremōnē wuz konklūd۔ing, Jēsus nōtis۔d an ōld woman wiθ a downkast ekspreʃun, and hū wuz muq bend۔d in fōrm. Klēr۔lē ʃē had long bin fērful, al jōē hav۔ing pas۔d owt ov her līf. Jēsus step۔d down from θe pulpit and wak۔d ōver tū ʃē and, tuq۔ing her bow۔d-ōver fōrm on θe ʃōlder, sā۔d: “Woman, if yū wud ōnlē belēv, yū kud bē entīr۔lē frē from yōr infirmitē.” ꝭē, hū had bin bend۔d ōver bī mūd·depreʃun and fēr۔s dur mōr θan 18 yēr۔s, belēv۔d his word۔s and bī fāθ imēdēat۔lē strāten۔d up. Θen, sē۔ing θat ʃē had bēkum۔d strāten۔d, ʃē lift۔d her vōis and glōrēfī۔d God. Witnes۔s deklār۔d – despīt θe fakt θat her mental aflikʃun wuz rēmūv۔d bī θe powr ov her fāθ – θat Jēsus had mirakyūlus۔lē hēl۔d a fizikal disōrder.

Lāt θe subsekwent ēvenin az θe nīt۔ē konferens wiθ θe aposol۔s wuz end۔ing, a run۔ōrt arīv۔d from Beθanē, bring۔ing a mesaj from Marθa and Marē: “Lōrd, hē hū yū luv iz grāv۔bē sik.” Jēsus’s impuls wuz tū depart imēdēat۔lē tū Beθanē, but dur θe nekst fyū mōment۔s hē rēsēv۔d a divīn komyūnikāʃun θat θe sister۔s’ broθer Lazarus wuz alredē ded. It θen okur۔d tū Jēsus θat θe sitūāʃun prezent۔d a lastdiq opōrtūnitē tū trī tū perswād Jerūsalem’s rēlijus lēd۔ōrs tū aksept his tēq۔in. Jūan۔s kling۔d tū θe konsept ov a mirakel-work۔ōr deliver۔ōr, and alθō Jēsus had long agō desīd۔d not tū yūtilīz his sūpra۔natural powr۔s, despīt instans۔s wār a mikstūr ov his dēp simpaθē and God’s wil kombīn۔d tū krēāt apārent mirakel۔s, hē sīlent۔lē ask۔d God’s konsent tū alow manifestāʃun ov powr ōver deθ. Jēsus’s divīn indwel۔ing presens had alredē iʃyū۔d komand۔s (15 minut۔s bēfōr Lazarus’ last breθ) fōr Lazarus’s divīn indwel۔ing presens tū rēmān on θe planet after Lazarus’s deθ – halt۔ing θe nōrmal praktis ov depart۔ing at θe mōment θā’s hōst۔ōrs nōlonger liv۔d. Tū θe run۔ōrt from Beθanē, Jēsus rēplī۔d, “Θe sik۔nes iz rēalē not tū θe deθ. Dowt not θat it mā bē yūtilīz۔t tū glōrēfī God and eksalt θe son.”

Jūan۔s alsō belēv۔d θat wīl θe spērit ōr sōul kud linger nēr a bodē twū ōr θrē dā۔s after it’s deθ; it never tārē۔d after θe θird dā, wen bodē۔ē dēkā wuz alredē advans۔d. Θerfōr Jēsus wāt۔d in Filadelfia twū mōr dā۔s bēfōr anowns۔ing tū his aposol۔s θat hē wuz depart۔ing fōr Beθanē. Wiθ won vōis θā urj۔d hē tū rē۔konsider, argyū۔ing θat in Jūdea ājent۔s ov θe Farisē۔s wud sertin۔lē arest hē; θen, non۔abel tū diswād hē, θā, along wiθ almōst 40 frend۔s and enemē۔s, akompanē۔d hē.

Enrūt, at lunq۔tīm Wensdā, hē sā۔d tū θe grūp, “Θe Faθer giv salvāʃun az a frē gift tū al hū hav fāθ tū rēsēv sonʃip in θe divīn familē. Θer iz noθin man۔s kan dū tū ern θis salvāʃun. Dēd۔s ov self۔rīqus۔nes kan·not purqas θe fāvor ov God, and muq prā۔ing in publik wil not atōn fōr lak ov liv۔in fāθ in θe hart. Man۔s yū۔s mā desēv bī yōr owt۔ward servis, but God lōok intū yōr sōul۔s.” Hē θen tel۔d θā a parabel abowt twū man۔s – a Fārisē and a taks·kolekt۔ōr – hū enter۔d θe tempel. Prā۔d θe Fārisē tū hiself, ‘God, Ī θank yū θat Ī iz not alīk oθer man۔s: ekstōrʃun۔ōrs, ignorant, un۔just, adulterōr۔s, ōr ēven alīk θis taks·kolekt۔ōr. Ī fōdfast twīs a wēk, and tīθ.’ Θe taks·kolekt۔ōr, stand۔ing nērbī, bēt۔d his qest, prā۔ing, ‘God, bē mersēful tū mē, a sin۔ōr.’ Eksplān۔d Jēsus, “Ī tel yū۔s θat θe taks·kolekt۔ōr go۔d hōm wiθ God’s aprūval raθer θan θe Fārisē. Hē hū eksalt hiself ʃal bē humbel۔t, but hē hū humbel hiself ʃal bē eksalt۔t.”

After kros۔ing river Jōrdan, θat nīt in Jerikō un۔frend۔ē Farisē۔s trī۔d tū entrap Jēsus bī indūs۔ing hē tū diskus marij and divōr۔s, az had θā’s felō۔s won tīm in Galilēen. Jēsus artful۔lē avōid۔d θā’s efōrt۔s, and az yūsūal rēsist۔d temptāʃun tū artikyūlāt mōral lo۔s, wiq qānj۔d wiθ plās and sentūrē. Yet rēgard۔in θe laks and un۔fār divōr۔s praktis۔s ov Jerūsalem Jūan۔s, hū permit۔d a man tū divōr۔s his wīf fōr suq trīfel۔ē reasons az bēing a pōr kōok ōr falt۔ē hows·tend۔ōrm, θerbī frē۔ing hē fōr a mōr atraktiv woman, Jēsus – hū tēq۔d noθin θat dū۔d not akōrd woman۔s ēkwalitē wiθ man۔s – owtpōint۔d θā’s un۔justis tū woman۔s and qīld۔s. Hē eksalt۔d marij az θe īdēal, θe hī۔est fōrm, ov hyūman rēlāʃunʃip۔s.

Θe nekst dā θā jurnē۔d tōward Beθanē. Ap nūn, az θā wuz desend۔ing from θe brow ov a hil, θā spotnōtis۔d Marθa hurē۔ing tōward θā. Wen ʃē rēq۔d θā, ʃē fal۔d at Jēsus’s fōot۔s, eksklām۔ing, “Mastōr, if yū had bin hēr, mī broθer wud not hav dī۔d!” Jēsus lift۔d ʃē up, sā۔ing, “Ōnlē hav fāθ, Marθa, and yōr broθer ʃal rīz agin.” ꝭē anser۔d, after eksplān۔ing θat Lazarus had dī۔d sūn after θā had dispaq۔d θe run۔ōrt, θat ʃē had not abandon۔d hōp. At θe hows wuz gaθer۔t manē mōrn۔ōrs – bōθ frend۔s and fō۔s ov Jēsus – bēkuz θe sib۔s’ faθer Sīmon had bin a lēd۔ing resīdent ov Beθanē vilaj, and θe familē ōn۔d ekstensiv vinyard۔s and oliv ōrqard۔s, wiq bēsīds ad۔ing tū θā’s prestēj enābel۔d θā tū aford a prīvat burēal tūm on θā’s land. Marē, grēt۔ing Jēsus, fal۔d tū θe grownd, eksklām۔ing, “If ōnlē yū had bin hēr, mī broθer wud bē alīv!” Jēsus, sē۔ing how θā grēv۔d (alθō nōtis۔ing wiθ disgust θat som ov θe mōrn۔ōrs wuz ekspres۔ing fals sōrō), wuz mūv۔d wiθ kompaʃun. After komfort۔ing Marθa and Marē, hē ask۔d θā, “Wār hav yū lā۔d hē?” Marθa sā۔d, “Kom and sē.” Az Jēsus folō۔d θe twū sōrō۔ing sister۔s, hē wēp۔d – at wiq his enemē۔s snēr۔d, ask۔ing ēq oθer, “If hē sō kār۔d, wī dū۔d hē tārē sō long bēfōr kom۔ing tū Beθanē?” and, “If hē iz wut θā klām, wī dū۔d hē not sāv his dēr frend?” Jēsus and θe twū sister۔s wak۔d θrū θe garden tū θe familē tūm, a smal natūral kāv in θe fās ov a tal bōlder. Mōrn۔ōrs, hū folō۔d, wuz non۔awār ov a vast konkōrs ov manē tīp۔s ov selestēal bēing۔s asembel۔d under θe lēd۔ōrʃip ov ānjel Gābrēl, bī direkʃun ov Jēsus’s divīn indwel۔ing presens; vībrāt۔ing wiθ ekspektansē, θā wuz redē tū eksekyūt θe bid۔ing ov θā’s bēlovd soveren. Jēsus sā۔d, “Tāk awā θe stōn.” Marθa objekt۔d, “Must wē rōl it awā? Mī broθer hav now bin ded fōur dā۔s, θus iz dēkā۔ing.” Jēsus sā۔d, “Dū۔d Ī not send word θat his sik۔nes wuz not tū θe deθ? Wī dū yū dowt?” Aposol۔s, wiθ θe asistans ov nābōr۔s, θen rōl۔d θe bōlder awā from θe kāv's entrans. Az ap 45 mōrtal۔s pēr۔d insīd θe tūm, θā kud dim۔lē sē θe fōrm ov Lazarus, rap۔d in linen grāv kloθ۔s, his fās kover۔d wiθ a napkin, lā۔ing on a rītsīd lō۔er niq. Jēsus rāz۔d his gāz skī۔ward, sā۔ing, “Faθer, Ī iz θankful θat yū ērhēr۔d and grant۔d mī rēkwest.” Θen hē kal۔d owt wiθ a lowd vōis, “Lazarus, kom fōrθ!” Wīl θe hyūman observ۔ōrs rēmān۔d mōʃun۔les, θe vast selestēal hōst spring۔d in yūnītē tū akʃun. Mōment۔s lāter θe hiθertū līf۔les fōrm ov Lazarus stir۔d. Θen hē sit۔d up on θe ej ov θe stōn ʃelf. Az hē stand۔d, θe divīn indwel۔ing presens ov Jēsus iʃyū۔d a komand tū θe wāt۔in fōrmer divīn indwel۔ing presens ov Lazarus tū rēsūm abīd۔ing in θe mīnd and sōul ov θe resurekt۔t man. Jēsus sā۔d tū θōz arownd hē, “Lūsen his koverap۔ins.” Az Lazarus wak۔d owt ov θe tūm, mōrn۔ōrs gasp۔d wiθ astoniʃ۔ment. Eksept Marē, Marθa, and θe aposol۔s, evrēbodē flē۔d: som tōward θe hows, manē hāsten۔ing onward tōward θā’s ōn hōm۔s. Lazarus grēt۔d Jēsus and θe aposol۔s, and ask۔d θe mēn۔in ov his grāv kloθ۔s and wī hē had awāk۔d in θe garden. His sister۔s tel۔d hē ov his deθ on Sundā, his burēal, and his resurekʃun θat dā, Θursdā. Lazarus θen nēl۔d bēfōr Jēsus, giv۔d θank۔s, and ofer۔d prāz tū God. Jēsus, tāk۔ing hē bī θe hand and lift۔ing hē up, sā۔d, “Mī son, wut hav hapen۔d tū yū wil alsō bē ekspērēens۔t bī al hū belēv θis gospel, eksept θat θā ʃal bē resurekt۔t in a mōr glōrēus fōrm. Yū ʃal bē a liv۔in witnes ov θis trūθ. Now wē al gō intū θe hows and partāk ov nuriʃ۔ment fōr owr fizikal bodē۔s.”

A puzel۔ē aspekt ov θe dramatik ēvent wuz θat Jēsus’s divīn indwel۔ing presens iʃyū۔d a komand tū Lazarus’ divīn indwel۔ing presens not tū depart θe planet upon Lazarus’ deθ mōr θan haf a dā bēfōr θe run۔ōrt rēq۔d Jēsus (at wiq tīm Lazarus had bin ded dur 11 klokowr۔s), and θus bēfōr Jēsus subsekwent۔lē konʃus۔lē fōrm۔d θe īdēa ov bring۔ing Lazarus bak tū līf. Puzel۔ē, alsō, wuz wī θe kondiʃun θat koz۔d his deθ, upon his resurekʃun, dū۔d not agin kil hē.

Θe stōrē ov Lazarus’s resurekʃun kwik۔lē spred۔d ōver al Jerūsalem, and bēgin۔ing θe nekst mōrnin manē man۔s and woman۔s go۔d tū Beθanē tū lōok upon Lazarus and tok wiθ hē, manē θen deklār۔ing θā’s bēlēf in Jēsus. Θat afternūn in Jerūsalem θe Farisē۔s, alarm۔t and diskonsert۔t, mēt۔d wiθ θe Sanhedrin tū dētermin wut ʃud bē dū۔t. Θā iterāt۔d θā’s objektʃun۔s tū Jēsus’s tēq۔in, deklār۔ing θat hē wuz a frend ov sin۔ōrs (ēven ʃār۔ing mēl۔s wiθ θā), a blasfēm۔ōr (klām۔ing ēkwalitē wiθ God), a lo۔vīōlāt۔ōr (hēl۔ing θe sik dur θe Sabaθ and vīōlāt۔ing mēl-tīm waʃ۔in rūl۔s), and in lēg wiθ θe devil (bī wiq hē presūm۔ablē perfōrm۔d apārent mirakel۔s). Θā ekspres۔d fēr۔s θat if Jēsus wuz not imēdēat۔lē stop۔d, sūn al komon pēpel۔s wud belēv in hē. After mōr θan twū klokowr۔s ov akrimōnēus debāt, a lēd۔ing Fārisē prezent۔d a rēsolūʃun kal۔ing fōr Jēsus’s imēdēat deθ. Wen θe Sanhedrin fōrmal۔lē komit۔d tū kil۔ing Jēsus, 14 ov θā’s membōr۔s, owtrāj۔ē at θe vīōlāʃun ov presedent bī kondem۔ing tū deθ wiθowt lokōrtrīl, rēzīn۔d and wiθdro۔d. Θe deθ rēsolūʃun θus rēmān۔d wiθowt efektiv opōziʃun. Konklūd۔d hī prēst Kīafas, “Beter θat won man dī, θan θat θe komyūnitē dī.”

Lāter θat Frīdā Jēsus rēsēv۔d warn۔ins ov θe plan۔s ov θe Sanhedrin, but hē kontinyū۔d rest۔ing dur θe Sabaθ wiθ frend۔s in Beθpāj, a nābōr۔ē vilaj, of θe mān rōd and a ʃōrt distans nōrθ·west ov Beθanē. Erlē Sundā mōrnin hē and θe aposol۔s asembel۔d at θe hōm ov Lazarus, θen komens۔d θā’s trek bak ēst۔ward tōward θe Pela kamp. Wak۔ing along, Naθanēl ask۔d Jēsus, “Wut ʃal wē tēq θe pēpel۔s rēgard۔in θe heven۔ē minister۔ōrs?” Jēsus rēplī۔d, “Ānjelik hōst۔ōrs iz a separāt tīp ov krēāt۔t bēing۔s; θā iz entīr۔lē diferent from – hav ōnlē a spiritūal akinʃip wiθ – mōrtal krētūr۔s, and θā funkʃun az a distinkt grūp ov yūnivers intelijensē۔s. Ānjel۔s iz·not θe glōrēfī۔t spērit۔s ov mōrtal۔s hū hav kontinyū۔d onward tū progres θrū θe manʃun۔s on hī. Ānjel۔s iz a direkt krēāʃun; θā dū not rē۔prodūs, nor dū θā dī. Θā iz spērit servant۔s. Bī θā’s ministrē dū won world rēmān in kontakt wiθ oθer world۔s. Ānjel۔s iz konsern۔d wiθ θe wā wārbī man’s spērit iz rēlēs۔t from θe tabernakel۔s ov θe fleʃ and his sōul eskort۔t tū θe manʃun۔s in heven; θā iz θe ʃur and heven۔ē gīd۔ōrs ov θe sōul ov man dur θat non۔definit pērēod θat intervēn bētwēn deθ ov θe fleʃ and nū līf in θe spērit abōd۔s. Θā iz nēθer al-wīz nor al-powrful, but lōyal ānjel۔s iz trū۔bē pyūr and hōlē.” Jēsus ad۔d, “If yū had yōr spiritūal ī۔s anōint۔d, yū wud bēhōld θe ānjel۔s ov God asend۔ing and desend۔ing.”

Wen Jēsus and θe aposol۔s rēq۔d θe Pela kamp lāt Mondā ēvenin, θe entīr asembelē – number۔ing almōst 4,000 visit۔ōrs plus ap 1,000 at θe tēq۔ōrs’ kamp – wuz agog, hav۔ing lern۔d twū dā۔s erlē۔er ov θe mirakyūlus resurekʃun ov Jēsus’s frend Lazarus. Not sins θe fēd۔in ov θe fīv θowzand۔s had anēθin sō stir۔d θe imajināʃun ov θe multitūd. Bēgin۔ing θe nekst afternūn, Jēsus prēq۔d tū θe krowd, ēq ēvenin anser۔ing kwestyon۔s ov θe aposol۔s and som ov θe advans۔ē disīpel۔s.

Θat Θursdā afternūn az hē adres۔d θe multitūd, hē sā۔d, “A sertin man had twū son۔s. Θe yung۔er wuz līthart۔ē and kārfrē, alwās sēk۔ing fun and ʃirk۔ing responsabelitē, wīl his ōld۔er broθer wuz sērēus, sōber, hardwork۔ē, responsabel. Θe broθer۔s despīz۔d ēq oθer, ofen kwarel۔ing and biker۔ing. Θe yung۔er lad wuz qērful and vīvāʃus, but indolent and non۔rēlī۔abel; θe ōld۔er son wuz stedē and industrēus, but self۔senter۔ē, surlē, konsētful. Θe yung۔er enjōē۔d plā but ʃun۔d work; θe ōld۔er devōt۔d hiself tū work but seldom plā۔d. Θe rēlāʃunʃip wuz sō un۔agrē۔abel θat θe yung۔er son petiʃun۔d θā’s faθer, “Giv mē θe θird pōrʃun ov yōr pozeʃun۔s θat wud fal tū mē, and alow mē tū gō owt intū θe world tū sēk mī ōn fōrtūn.’ Θus θe faθer, no۔ing how un۔hapē hē wuz at hōm wiθ his ōld۔er broθer, divīd۔d his propertē, giv۔ing θe yūθ his ʃār. Θenupon θe yung man ventūr۔d upon a jurnē tū a distant land, but, fīnd۔ing noθin profitful tū dū θat wuz alsō plejurful, hē sūn wāst۔d al his inheritens in rīotus liv۔in. Wen hē had spend۔d al, θer arīz۔d in θat land famin, and hē fīnd۔d hiself in want. Wen hē sufer۔d hunger and his distres wuz grāt, hē fīnd۔d an emplōē۔ōrt hū send۔d hē intū θe fēld۔s tū fēd swīn۔s, and hē krāv۔d tū fil hiself wiθ θe husk۔s θat θe swīn۔s ēt۔d, but wuz giv۔t litel. Won dā hē θink۔d, ‘How manē hīr۔t servant۔s ov mī faθer hav bred enuf and tū spār wīl Ī dī wiθ hunger, fēd۔ing swīn۔s hēr in a fōren land! Ī wil arīz and gō tū mī faθer, and sā tū hē: faθer, Ī hav sin۔d aganst heven and aganst yū. Ī iz nō mōr worθ۔ē tū bē dub۔t yōr son; ōnlē māk mē won ov yōr hīr۔t servant۔s.’ Θenupon hē start۔d tōward his faθer’s hows. Mēnwīl θe faθer had grēv۔d muq fōr his son, mis۔ing grāt۔lē θe qērful, θō takt۔les lad, and ofen lōok۔d yonder fōr his rēturn, sō θat dur θe dā θe son aprōq۔d his hōm, ēven wīl hē wuz yet far awā, θe faθer sē۔d hē and, mūv۔d wiθ kompaʃun, run۔d owt tū mēt hē, and wiθ afekʃunat grēt۔in hē, embrās۔d, and kis۔d hē. Θe son θen lōok۔d intū his faθer’s tērful fās and sā۔d, ‘Faθer, Ī hav sin۔d aganst heven and in yōr sīt; Ī iz nō mōr worθ۔ē tū bē dub۔t a son’ – but hē dū۔d not fīnd opōrtūnitē tū komplēt his konfeʃun bēkuz his jōēful faθer kal۔d tū his servant۔s, sā۔ing, ‘Kil θe fat۔t kaf, and wē wil and māk jolē, bēkuz mī son wuz ded and iz agin alīv; hē wuz lost and iz fīnd۔t.’ Az θā wuz selebrāt۔ing, θe ōld۔er son rēturn۔d from his dā’s work in θe fēld, and, nēr۔ing θe hows, ērhēr۔d myūzik and jolē۔nes. And lern۔ing θe rēson, hē fēl۔d sō hurt and ānger۔ē hē wud not gō intū θe hows. Wen his faθer ērhēr۔d ov his rēzent۔ment, hē go۔d owt tū entrēt hē. But θe ōld۔er son wud not yēild, sā۔ing, ‘Hēr θēz manē yēr۔s hav Ī serv۔d yū, never transgres۔ing θe lēst ov yōr komand۔s, and yet yū never rējōēs۔d ōver mī fāθful servis, ōr ēven giv۔d mē a yung gōt θat Ī kud māk jolē wiθ mī frend۔s. Yet wen θis yōr son rēturn, hav۔ing skwander۔d yōr substans wiθ harlot۔s, yū māk hāst tū kil θe fat۔t kaf and māk jolē ōver hē.’ Bēkuz θe faθer trū۔lē luv۔d bōθ ov his son۔s, hē trī۔d tū rēson wiθ θis ōld۔er won, ‘But, mī son, yū hav al θe wīl bin wiθ mē, and al θis θat Ī hav iz yōr’s. Yū kud hav had a yung gōt at anē tīm yū had māk۔d frend۔s tū ʃār yōr jolē۔nes. But it iz ōnlē proper θat yū ʃud now jōin wiθ mē in bēing glad and jolē bēkuz ov yōr broθer’s rēturn. Θink ov it, mī son, yōr broθer wuz lost and iz fīnd۔t!’”

Jēsus līk۔d tū tel θe stōrē ov θe lost ʃēp tū ʃō θat wen pēpel۔s strā non۔intenʃunal۔lē, θe ʃeperd ov θe qūn wil gō owt and serq fōr θā. It’s kompanyon stōrē wuz θe lost son, hū strā۔d intenʃunal۔lē, yet stil wuz restōr۔t intū his faθer’s hows and hart. Θat parabel and θe stōrētāl ov θe gōodsamāritan wuz his fāvorit wā ov tēq۔ing θe luv ov God and θe nābōr۔nes ov pēpel۔s.

Anoθer afternūn Jēsus deliver۔d a sermon eksplān۔ing his ofen yūtilīz۔t frāz “king۔dom ov heven”. King۔dom۔s wuz teritōrē۔s ov king۔s, and king۔s wuz diktātōr۔ē lēdrūl۔ōrs not no۔d fōr θā’s benevolens, but Jēsus ofen insist۔d θat θe king۔dom ov heven dū۔d not refer tū a politikal teritōrē, and θat God wuz luv۔ē, and not a king. Θerfōr pēpel۔s wuz konfyūs۔t. Jūan۔s had long kontemplāt۔d a kom۔ing “king۔dom ov God”, but tū θā “king۔dom” mēn۔d Jūw۔ē teritōrē in rējon۔s Jūdea and Galilē, wiq θā nām۔d Isrāel, wāraz tū Jēsus θe king۔dom mēn۔d al pēpel۔s (Jūan۔s and jentīl۔s, wārever θā resīd۔d in θe world) hū deklār۔d θā’s fāθ in θe “faθer۔hōod ov God”, θus bēkum۔ing membōr۔s ov θe “broθer۔hōod ov man۔s”. Som moθer۔s and sister۔s in θe krowd۔s wonder۔ing wār θā fit۔d. A fyū advans۔ē lisen۔ōrs vāg۔lē komprēhend۔d wen Jēsus sā۔d, “θe king۔dom ov heven iz wiθin yū”, but θe mājoritē fiksāt۔d on wut hē alsō ofen refer۔d tū az θe “fyūtūr king۔dom”, wiq θā belēv۔d wud bē θe politikal king۔dom in wiq a Jūan king (a desendant ov king Dāvid) wud owst θe Rōman۔s and benevolant۔lē rān ōver Jūan۔s in Kānan.

Θe nekst dā Jēsus anowns۔d θat hē and his aposol۔s wud depart tū visit town۔s and vilaj۔s in sowθern Perea, θen gō ōver tū Jerūsalem fōr θe Pasōver. Manē hōp۔d θat at Jerūsalem hē wud klām king Dāvid’s θrōn. Az Dāvid Zebedē ʃut۔d θe Pela kamp, Jēsus and ap won-θowzand folō۔ōrs hed۔d sowθ۔ward. At θe fōrd, ap 500 disīpel۔s kros۔d θe river tū gō tū Jerūsalem, θe rēmān۔ē ap 500 disīpel۔s and θe aposol۔s rēmān۔ing wiθ Jēsus, wār at sitē Heʃbon θā mēt۔d Abner. Jēsus direkt۔d θat θe lābōr۔s ov θe seventē gospel mesajōr۔s ʃud not bē interupt۔t bī θe Pasōver fēst, and θat θā ʃud kontinyū wiθ θā’s work rēgard۔les ov wut wud okur in Jerūsalem. Hē alsō kownsil۔d Abner tū permit θe woman۔s’ kontinjent tū gō, if θā desīr۔d, tū Jerūsalem fōr θe Pasōver. Sā۔d Jēsus tū Abner, “Mī son, Ī no yū wil bē trū tū θe king۔dom, and Ī prā θe Faθer grant yū wizdom θat yū mā luv and komprēhend yōr breθren.” Az θā kontinyū۔d onward, on θe sāf sīd ov θe river, travel۔ing from town tū town, larj number۔s ov disīpel۔s depart۔d fōr Jerūsalem, sō θat after twū wēk۔s wen Jēsus hed۔d fōr Jerūsalem fōr θe Pasōver, θe number ov θōz hū akompanē۔d hē had dwindel۔d tū les θan twū hundred۔s.

Evrēbodē had ērhēr۔d θe Sanhedrin’s anowns۔ment, brodkast۔d θrūowt Kānan, θat Jēsus had bin kondem۔d tū dī, and θā’s komand θat anēbodē no۔ing his wārabowts ʃud infōrm θā, but θe aposol۔s and θe rēmān۔ing disīpel۔s wuz not muq alarm۔t, mān۔lē bēkuz, sins θe resurekʃun ov Lazarus, θā rēson۔d θat in an emerjensē Jēsus kud asert his divīn powr tū trīumf ōver his enemē۔s. Θat hōp, verj۔ing on ekspektāʃun, kupel۔d wiθ θā’s prōfownd fāθ in θe spiritūal suprēmasē ov θā’s mastōr, būst۔d θā’s kuraj, az θā prepār۔d tū folō Jēsus intū Jerūsalem.

On Wensdā ēvenin, Marq 29, Jēsus and his folō۔ōrs, after komplēt۔ing θā’s tūr ov sowθern Perea, enkamp۔d at Livēas on θā’s wā tū Jerūsalem. Lāt θat nīt Sīmon Zelotes and Pēter, hav۔ing konspīr۔d fōr deliverē ov mōr θan won hundred sōrd۔s, rēsēv۔d θe wepon۔s, and distribyūt۔d θā tū al hū wud aksept θā, tū weār konsēl۔d benēθ θā’s klōk۔s. Erlē θe nekst mōrnin Jēsus, wiθowt disklōz۔ing θat hē no۔d abowt θe sōrd۔s, adres۔d θe grūp, sā۔ing, “Mī qīld۔s, yū۔s hav bin wiθ mē a long wīl, and Ī hav tēq۔d yū۔s muq θat iz nēdful fōr θis tīm, but Ī wud now warn yū۔s not tū put yōr trust in θe non۔sertinē۔s ov θe fleʃ nor in θe frāl۔itēs ov man’s dēfens aganst θe trīal۔s and test۔s θat lā ahed. Wē wil gō tū Jerūsalem, wār yū۔s no θe son ov man hav bin kondem۔d tū deθ. Agin Ī tel yū۔s θat θe son ov man wil bē deliver۔t intū θe hand۔s ov θe qēf prēst۔s and θe rēlijus lēdrūl۔ōrs, θat θā wil kondem hē and θen deliver hē intū θe hand۔s ov θe jentīl۔s. And sō wil θā mok θe son ov man, ēven spit upon hē, and skurj hē, and θā wil deliver hē tū deθ. And wen θā kil θe son ov man, bē not dismā۔t, bēkuz Ī deklār θat on θe θird dā hē ʃal rīz. Tāk hēd, and rēmember θat Ī hav warn۔d yū۔s.” Θe aposol۔s ponder۔d θe prōnowns۔ments, but dār۔d not aksept θā az literal.

After brekfast a grūp ov frend۔ē Farisē۔s aprōq۔d Jēsus, sā۔ing, “Flē in hāst! Herod, az hē sēk۔d Jon, now sēk tū kil yū. Hē fēr an rebelyon.” Θā spekyūlāt۔d θat θe resurekʃun ov Lazarus had alarm۔d Herod, and θat θe Sanhedrin’s deθ rēsolūʃun had embōlden۔d hē. “Wē bring yū θis warn۔in sō θat yū mā eskāp.” Jēsus rēplī۔d, “Herod, hav۔ing stān۔d his hand۔s wiθ θe blod ov Jon, wud muq prefer θat θe son ov man gō up tū Jerūsalem tū sufer and dī at θe hand۔s ov θe qēf prēst۔s.” Tū his aposol۔s, hē sā۔d, “From ōlden tīm۔s hav profet۔s periʃ۔d in Jerūsalem, θus it iz aprōprēat θat θe son ov man gō up tū θe sitē ov θe Faθer’s hows tū bē ofer۔t up az θe prīs ov bigotrē, rēlijus prejudis, and spiritūal blind۔nes. Ō Jerūsalem, Jerūsalem, wiq kil profet۔s and stōn tēq۔ōrs ov trūθ! How ofen wud Ī hav gaθer۔d yōr qīld۔s ēven az a hen gaθer her ōn brūd benēθ her wing۔s, but yū wud not let mē dū it! Neverθeles, wē wil wē gō up tū Jerūsalem tū atend θe Pasōver and fulfil θe wil ov θe Faθer in heven.” Θerfōr dū۔d θā kros θe river intū Jūdea, and prōsēd onward tū Jerikō.

Lāt θat afternūn az Jēsus and his aposol۔s, at θe hed ov a grūp ov ap 200 folō۔ōrs, aprōq۔d θe wal۔s ov Jerikō, hundred۔s ov inhabitant۔s flok۔d tū mēt hē and eskōrt θā intū θe sitē. Nēr θe sitē gāt among a θrong ov beg۔ōrs wuz Bartimeus, an ōld man hū had bin blīnd sins his yūθ. Hē had ērhēr۔d abowt Jēsus’s hēl۔ing blīnd Jōsāa in Jerūsalem, but had mis۔d sē۔ing Jēsus dur his rēsent۔est trip θrū θe sitē. Lern۔ing θat Jēsus wuz pas۔ing bī, hē krī۔d owt, “Jēsus, Jēsus, hav mersē upon mē!” lowd۔er θen lowd۔er. Jēsus, ērhēr۔ing hē, stop۔d wak۔ing, and sā۔d, “Bring θe man tū mē.” Wen Bartimeus had bin gīd۔t fōrθ, Jēsus ask۔d hē, “Wut dū yū want mē tū dū fōr yū?” Anser۔d θe blīnd man, “Ī wud hav mī sīt restōr۔t.” Jēsus respond۔d, “Yū ʃal rēsēv yōr sīt. Gō yōr wā. Yōr fāθ hav māk۔d yū entīr.” Imēdēat۔lē hē rēsēv۔d his sīt, and hē rēmān۔d nēr Jēsus, glōrēfī۔ing God, az θe multitūd marvel۔d.

Θe sun wuz set۔ing az θe proseʃun enter۔d Jerikō, and az θā pas۔d θe kustom۔s hows, Zakheus, θe qēf taks·kolekt۔ōr, hū wuz kwīt welθ۔ē and had ērhēr۔d muq abowt θe profet from Galilē, strān۔d tū sē Jēsus, but θe krowd wuz θik and hē wuz ʃōrt ov stayūer. Rēsolv۔ing tū lā ī۔s on hē bēfōr hē depart۔d, hē run۔d ahed ov θe krowd, and klīm۔d a sikamōr trē hūz branq۔s abov۔hang۔d θe rōd. Wen Jēsus sē۔d hē, hē stop۔d, and sā۔d, “Māk hāst, Zakheus, kom down, bēkuz tūnīt Ī must abīd at yōr hows.” Θe taks·kolekt۔ōr, from amāz۔ment and hāst, almōst fal۔d from θe trē; hurē۔ing ōver tū Jēsus, hē ekspres۔d jōē at hav۔ing hē az a gest in his hows. Az θā wak۔d tū Zakheus’s nērbī hōm, sitē resīdent۔s ekspres۔d surpriz θat Jēsus wud konsent tū abīd wiθ a taks·kolekt۔ōr; won ov θe Jerikō Farisē۔s, stand۔ing nērbī, sā۔d, “Sē how hē hav go۔t tū loj wiθ a sin۔ōr, an ekstōrʃun۔ōr, and a rob۔ōr ov his ōn pēpel۔s.” Wen Jēsus ērhēr۔d θat, hē lōok۔d at θe taks·kolekt۔ōr and smīl۔d. Zakheus θen stand۔d upon a stūol and anowns۔d tū θe krowd, “Pēpel۔s ov Jerikō, ērhēr mē! Ī mā bē a taks·kolekt۔ōr and a sin۔ōr, but θe grāt tēq۔ōr hav kom tū abīd in mī hows; and bēfōr hē enter, Ī tel yū۔s θat Ī wil bestō haf ov al mī produkt۔s upon θe pōr, and bēgin۔ing tomorō, if Ī rong۔lē eksakt anēθin from anē man, Ī wil restōr it fōur۔fōld. Ī wil sēk salvāʃun wiθ al mī hart and lern tū dū rīqus۔nes in θe sīt ov God.” Jēsus θen sā۔d tū θe krowd, “Tūdā hav salvāʃun kom tū θis hōm. Marvel not at wut Ī sā nor tāk ofens at wut wē dū, bēkuz Ī hav long deklār۔d θat θe son ov man hav kom tū sēk and tū sāv θā hū iz lost.”

After loj۔ing wiθ Zakheus, in θe mōrnin θā trek۔d up·hil along θe sōkald rōd ov rob۔ōrs, arīv۔ing at Beθanē lāt afternūn. Ever sins Lazarus had bin resurekt۔t, a stedē strēm ov kyūrēus visit۔ōrs had arīv۔d at his hows, θus θā arānj۔d fōr Jēsus and θe aposol۔s tū stā wiθ a nābōr۔ē belēv۔ōr, Sīmon, θe vilaj’s lēd۔ing sitizen. Almōst al vilajōr۔s from Beθanē and nērbī Beθpāj wuz belēv۔ōrs, and θat ēvenin manē kom۔d tū sē Jēsus, koment۔ing among θāself۔s θat despīt θe deθ θret hē rēmān۔d az alwās unflapabel, konjēnēal, kalm. Θat nīt az hē slēp۔d, θe aposol۔s, in twū۔s, gard۔d θe hows, θā’s sōrd۔s redē.

Erlē θe nekst mōrnin – θe Sabaθ, won wēk bēfōr θe Pasōver – hundred۔s ov pilgrim۔s arīv۔d from Jerūsalem tū sē Jēsus and Lazarus. Ājent۔s ov θe Sanhedrin wuz among θā, but wiθ Jēsus amid sō manē frend۔s θā dār۔d not arest hē. Θat ēvenin θe fōlk۔s ov Beθanē and Beθpāj jōin۔d in selebrāt۔ing θe arīval ov Jēsus wiθ a publik bankwit at θe hōm ov Sīmon. Marθa direkt۔d θe serv۔in, and after θe mēl Marē, Lazarus’ oθer sister, ōpen۔d a jar ov rār and ekspensiv ōintment and, after anōint۔ing Jēsus’s hed, flōpōr۔d it on his fōot۔s, wiq ʃē wīp۔d wiθ her hār۔s. Az θe hows fil۔d wiθ θe arōma, som murmur۔d indignant۔lē abowt θe hī kost ov θe ōintment: ēkwivalent tū a man’s yēr۔ē wāj, enuf tū provīd bred fōr 5,000 pēpel۔s. Aposol Jūdas step۔d ōver tū wār aposol Andrū rēklīn۔d and sā۔d, “Wī wuz θis ōintment not sel۔d and θe monē bestō۔d tū fēd θe pōr? Yū ʃud spēk tū θe mastōr θat hē rēbyūk suq wāst.” Jēsus, ōverērhēr۔ing koment۔s, put۔d his hand upon Marē’s hed az ʃē nēl۔d bī his sīd, and sā۔d, “Lēv ʃē alōn. Wī dū yū۔s trubel ʃē, sē۔ing θat ʃē hav dū۔d a gōod θing in her hart? Tū yū۔s hū sā θat θis ōintment ʃud hav bin sel۔t and θe monē giv۔t tū θe pōr, let mē sā θat yū۔s hav θe pōr wiθ yū۔s alwās, but mē yū۔s wil hav ōnlē a ʃōrt pērēod long۔er.” Wīl Jūdas fyūm۔d wiθ sīlent indignant, Jēsus kontinyū۔d, “Marē hav long sāv۔d θis ōintment fōr mī bodē at it’s burēal, and bī aplī۔ing it now ʃē hav rē۔prūv۔d al ov yū۔s bī ēvins۔ing fāθ in wut Ī hav sā۔d abowt mī impend۔ē deθ and asenʃun tū mī Faθer in heven. Dur era۔s tū kom, wārever θis gospel ʃal bē prēq۔t θrūowt θe entīr world, wut ʃē hav dū۔d wil bē rēpēt۔t in memōrē ov ʃē.”

Sundā mōrnin in Sīmon’s byūtēful garden, Jēsus kal۔d his aposol۔s arownd hē, and advīz۔d θā tū rēfrān from anē publik tēq۔in dur θe Pasōver sōjorn in Jerūsalem. Hē instrukt۔d θā tū rēmān nēr hē, tū “waq and prā.” Hē menʃun۔d not θā’s sōrd۔s. Dāvid Zebedē arīv۔d wiθ θe fund۔s from θe sāl ov θe Pela kamp ekwip۔ment, wiq hē giv۔d tū Jūdas, hū θenupon hand۔d θe monē tū θā’s hōst Sīmon fōr sāf·kēp۔ing in antisipāʃun ov trubel upon θā’s entrē tū Jerūsalem. Dāvid, suspekt۔ing θat Jēsus wud not eksert his divīn powr۔s ōr oθerwīz ēvād efōrt۔s bī θe rēlijus lēd۔ōrs tū kil hē, dispaq۔d a run۔ōrt tū Beθsīda wiθ a mesaj tū his moθer Salōmē, urj۔ing ʃē tū kom at wons tū Jerūsalem and tū bring Marē θe moθer ov Jēsus and evrē membōr ov Jēsus’s familē. Akt۔ing alsō on his ōn iniʃativ, Dāvid and som ov his mesajōr۔s hāsten۔d tū Jerūsalem tū spred θe word among visit۔ing pilgrim۔s θat Jēsus ov Nazareθ wuz kom۔ing. In Beθanē, word arīv۔d θat θe Sanhedrin had desīd۔d θat Lazarus, hūz līf wuz a publik testament tū θe powr ov Jēsus, ʃud alsō bē kil۔t; Jēsus instrukt۔d hē tū avōid sakrifīs۔ing hiself, wenupon Lazarus and his sister۔s solidifī۔d plan۔s tū flē akros θe river tū Filadelfia.

In akōrdans wiθ Jūw۔ē tradiʃun, a warēōr king enter۔d a sitē rīd۔ing a hōrs, wāraz a king on a miʃun ov pēas enter۔d rīd۔ing a donkē. Jēsus direkt۔d aposol۔s Pēter and Jon, “Gō tū Beθpāj, and wen yū۔s kom tū θe junkʃun ov rōd۔s, yū۔s wil fīnd a yung donkē tī۔t θer. Bring it bak wiθ yū۔s. If anēbodē kwestyon yū۔s, sā, ‘Θe mastōr hav nēd ov hē.’” Θe twū aposol۔s wak۔d ōver tū θe vilaj, and, sē۔ing a yung donkē tī۔t nēr his moθer in θe ōpen strēt and nēr a hows on θe kōrner, bēgin۔d dis۔tī۔ing it. Θe ōn۔ōrt apēr۔d and ask۔d wī, and, after ērhēr۔ing Pēter’s anser, sā۔d, “If yōr mastōr iz Jēsus from Galilē, let hē hav it.” Wen θā rēturn۔d wiθ θe yung animal, θe Alfeus twin۔s put۔d θā’s klōk۔s on it’s rēr۔sīd, and hōld۔d it wīl Jēsus mownt۔d.

Al mōrnin long, pilgrim۔s, pas۔ing θrū Beθanē enrūt from Galilē and Perea tū Jerūsalem, had tārē۔d; number۔ing bī θen several hundred۔s, θā’s mūd wuz festiv. Ap nūn θe twelv woman۔s ov θe ōrijinal woman۔s’ kontinjent arīv۔d wiθ som ov θā’s asōʃēāt۔s, justintīm tū jōin θe proseʃun. Θe strong sens ov an impend۔ē krīsis fēl۔t bī Jēsus’s frend۔s and aposol۔s and disīpel۔s wuz soften۔d bī his non۔yūsūal qērful۔nes θat sun۔ē springtīm erlē afternūn az θā al start۔d tōward Jerūsalem, θrē kilō۔mēter۔s west۔ward.

Az θe proseʃun wak۔d up·hil tōward θe sumit ov Mowntin ov Oliv۔s, θe festiv krowd tos۔d θā’s garment۔s on θe grownd and lā۔d branq۔s from nērbī trē۔s tū māk a karpet ov onor fōr θe donkē karē۔ing hē hū manē hōp۔d and som belēv۔d wuz θe promis۔t mesīa. Az θe jolē krowd mūv۔d on tōward Jerūsalem, θā sing۔d θe solm, “Hōsana tū θe son ov Dāvid. Blesed iz hē hū kom in θe nām ov θe Lōrd. Hōsana in θe hī۔est. Blesed bē θe king۔dom θat kom down from heven.”

Aprōq۔ing θe brow ov Mowntin ov Oliv۔s, Jēsus’s līthart۔ē and qērful mūd nōtis۔ablē fād۔d, and at θe sumit, from wār hē kud sē θe sitē and θe tempel tower۔s, and θe vast multitūd ov pilgrim۔s kom۔ing owt ov Jerūsalem tū grēt hē, hē bēgin۔d wēp۔ing. In a tērful vōis, hē sā۔d, “Ō Jerūsalem, if yū had ōnlē no۔d, atlēst dur θis yōr dā, θe θing۔s θat bēlong tū yōr pēas, θat yū kud sō frē۔lē hav had! But sūn θēz glōrē۔s wil bē hīd۔t from yōr ī۔s. Yū wil now rējekt θe son ov pēas and turn yōr rēr۔sīd۔s upon θe gospel ov salvāʃun. Θe dā۔s wil sūn kom upon yū wen yōr enemē۔s wil lā sēj tū yū on evrē sīd; θā ʃal komplēt۔lē destrōē yū, sō θat not won stōn ʃal rēmān upon anoθer. And al θis ʃal bēfal yū bēkuz yū no۔d not θe tīm ov yōr divīn visitāʃun. Yū iz sūn tū rējekt θe gift ov God, and al pēpel۔s wil rējekt yū.”

Desend۔ing Mowntin ov Oliv۔s, θe swel۔ing proseʃun wuz jōin۔t bī θrong۔s flōpōr۔ing owt ov θe sitē tū grēt θe muq-diskus۔t profet and mirakel perfōrm۔ōr, amid wāv۔ing ov palmplant branq۔s, ʃowt۔ing hosannas, and oθerwīz ekspres۔ing glād۔nes and gōod felōʃip. Among θe krowd wuz manē Farisē۔s, perturb۔t bī θe owtburst ov popyūlar aklām, wīl fēr۔ing tū arest hē lest θe popyūlas ōpen۔lē revolt. Az θe krowd nēr۔d θe sitē gāt, it bēkum۔d ēven mōr demonstrātiv, koz۔ing a Fārisē tū kal owt, “Tēq۔ōr, yū ʃud rēbyūk yōr disīpel۔s and eksōrt θā tū bēhāv mōr aprōprēāt۔lē.” Jēsus rēplī۔d, “It iz ōnlē proper θat θā θus welkom θe son ov pēas, hū θe qēf prēst۔s hav rējekt۔t. It wud bē yūs۔les tū stop θā, lest insted θēz stōn۔s bī θe rōd۔sīd krī owt.” Θe Farisē۔s hāsten۔d on ahed ov θe proseʃun tū rē۔jōin θe Sanhedrin, rēpōrt۔ing, “Bēhōld, al wē dū iz ov nō avāl; wē iz konfownd۔t bī θis Galilēen. Θe pēpel۔s hav bēkum krāzē abowt hē. If wē dū not stop θēz ignorant won۔s, al θe world wil gō after hē.”

Wiθ Jēsus’s trīumfant entrans, θe entīr sitē wuz mīt۔lē stir۔d. Θōz fyū hū dint no, ask۔d, “Hū iz θis man?” And θe multitūd anser۔d, “Θe profet ov Galilē, Jēsus ov Nazareθ.”

Wīl twin۔s Θadēus and Lebeus Alfeus rēturn۔d θe donkē tū it’s ōn۔ōr, Jēsus and θe oθer ten aposol۔s strōl۔d arownd θe tempel, vyū۔ing θe prepārāʃun۔s fōr θe Pasōver. Jēsus dū۔d not prēq. Az θe skī darken۔d, and θe pēpel۔s go۔d in kwest ov ēvenin mēl۔s, Jēsus and θe aposol۔s, lēv۔d alōn, sit۔d bī θe trejūrē waq۔ing pilgrim۔s drop in kontribyūʃun۔s – θe riq put۔ing muq intū θe rēsēv۔ing boks. Az θā waq۔d, a woman, pōr۔lē atīr۔t, tos۔d in twū araknid۔ets (smal koper kōin۔s). Koment۔d Jēsus, “Hēd wel wut wē hav justnow witnes۔d. Θis pōr widōrm put۔d in mōr θan al θe oθer۔s, bēkuz al θēz oθer۔s, from θā’s grāt welθ, giv۔d trīfel۔s, but θis pōr woman, alθō ʃē iz in want, giv۔d al θat ʃē had.”

Dur erlē ēvenin θā wak۔d arownd θe tempel kōrtyard۔s, and after Jēsus had survā۔d familyar sēn۔s, rēmember۔ing his emōʃun۔s dur prēvēus visit۔s, hē sā۔d, “Wē wil gō up tū Beθanē fōr owr rest.” Θus θā depart۔d θe sitē, and az θā wak۔d along θe dirt rōd ilūmināt۔t bī star·līt, not a word wuz spēk۔d, az θe aposol۔s al fēl۔d intens emōʃun۔s, θā’s mind۔s swirl۔ing wiθ konfyūz۔ē θot۔s. Pēter had bin ekstasē۔ē at θe popyūlar manifestāʃun ov enθūzēazim enrūt tū θe sitē, ekspekt۔ing θat θe premēr mōment ov his mastōr’s karēr wuz on θe brink ov arīval. But wen Jēsus dū۔d not spēk tū θe ekspektant θrong۔s, hē fēl۔d stun۔t. Hiself a sūperb prēq۔ōr, it pān۔d hē tū sē suq a larj and rēseptiv odēens wāst۔d, but Jēsus had fōrbid۔d θe aposol۔s tū prēq. Truj۔ing along θe nīt rōd bēhīnd Jēsus, hē wuz perpleks۔t and sad. Andrū, θe aposol۔s’ lēd۔ōr and emōʃunal mānstā, had dur θe glōrēus proseʃun bin mān۔lē okyūpī۔d wiθ monitōr۔ing θe oθer aposol۔s – partikyūlar۔lē his yung۔er broθer Pēter, θe Zebedē broθer۔s, and Sīmon Zelotes, hūz emōʃun۔s sēm۔d on θe verj ov vēr۔ing owt ov kontrōl. Hē wuz alsō konsern۔d abowt θe sōrd۔s θā karē۔d hīd۔t benēθ θā’s rōb۔s. Jēsus had never bin predikt۔abel, θus hē tāk۔d θe antīklīmaktik ēvent۔s in strīd. Jāms Zebedē, az dur θe inkrēs۔bē qil۔ē nīt hē sīlent۔lē wak۔d along bēsīd his yung۔er broθer Jon, wuz trī۔ing tū rekonsīl Jēsus’s permit۔ing θe wīld aklām wiθ his rēfyūzal tū sā a word tū θe θrong wen hē arīv۔d at θe tempel. Dur θe aprōq tū θe sitē his emōʃun۔s had vasilāt۔d bētwēn ēlāʃun at θe wīld grēt۔in and fēr ov wut wud hapen wen θā arīv۔d. Wen Jēsus dis۔mownt۔d θe donkē and strōl۔d arownd θe tempel, hē kud not komprēhend θe θrō۔ing awā ov suq a magnifisent opōrtūnitē tū prōklām θe king۔dom, and had bin ōverwelm۔t wiθ disapōint۔ment. Sins θen his mūd had bin downkast, his mīnd grip۔d wiθ negativ non۔sertinē. His yung۔er broθer Jon, az θe multitūd had aprōq۔d Jerūsalem, Jēsus sit۔ing astrīd θe yung bēst, had rēmember۔d Jēsus wons kwōt۔ing a pasaj in θe skriptūr rēgard۔in profet Zekarīa deskrīb۔ing θe mesīa az a man ov pēas rid۔ing intū Jerūsalem on a donkē – an asōʃēāʃun θat prēvent۔d Jon Zebedē from bēing muq disapōint۔t at θe fizel۔ē end ov θe trīumfal proseʃun, az his mīnd inklīn۔d tū θink and fēl in simbol۔s. Filip had enjōē۔d θe proseʃun down۔ward Mowntin ov Oliv۔s, but had bin inkrēs۔lē worē۔d θat Jēsus wud ask hē tū fēd θe multitūd – krowd۔s, bēkuz ov θā’s non۔predikt۔abel larj number۔s, had alwās bin stresful tū θe konʃēenʃus stūard. Wons θōz fēr۔s wuz alā۔t, hē fēl۔d disapōint۔ment θat noθin wuz dū۔d tū tēq θe multitūd, but θer wuz muq hē dint komprēhend abowt Jēsus, in hū hē had grāt personal fāθ. Naθanēl’s filosofē۔ē nātūr kontribyūt۔d tū his komprēhenʃun ov wī Jēsus, hū had alwās ʃun۔d drama۔ē ostentāʃun, had alow۔d hiself tū bēkum senter tū suq a pompus proseʃun: tū prēvent bēing arest۔t and imprison۔t θe mōment hē enter۔d θe sitē. Θerfōr hē wuz not surpriz۔d at nō grāt folōup, and θat ēvenin az θā wak۔d along in sīlens, hē wuz θe ōnlē trankwil aposol. Maθyū, θe praktikal fīnans۔ōr ov θe grūp, erlē۔er θat afternūn az θā had start۔d down θe mowntin, had fēl۔d konfyūz۔ē until hē alsō rēmember۔d profet Zekarīa from θe skriptūr; hē θen bēkum۔d ekstasē۔ē in his ekspektāʃun ov wut wud okur wen Jēsus arīv۔d at θe tempel at θe hed ov θe ʃowt۔ing multitūd, but wen noθin hapen۔d, hē had bēkum۔d, and rēmān۔d, dēp۔lē mūd·dēpres۔ē, and, truj۔ing along benēθ θe blak skī ilūmināt۔t wiθ star۔s, hē fēl۔d emōʃunal۔bē eksost۔ē. Tomas, dur θe dā’s ēvent۔s, had iniʃal۔lē bin θe mōst bēwilder۔t ov al, az Jēsus sēm۔d tū bē akt۔ing sō owt ov karakter, but bī θe tīm θā rēq۔d θe sitē hē rēalīz۔d θat θe demonstrāʃun had sō frīten۔d θe Sanhedrin θat θā dār۔d not arest Jēsus. Dur θe wak bak tū Beθanē, put۔ing θe pēs۔s tūgeθer, his mastōr’s klever۔nes at plan۔ing θe tūmultūus entrē sēm hyūmorus, a θot wiq harten۔d hē. Sīmon Zelotes, kom۔ing down θe mowntin in θe proseʃun, wuz fīr۔d wiθ enθūzēazim. Θe dā had arīv۔d, hē konfīdent۔lē belēv۔d, wen Jēsus wud asend tū θe θrōn ov Dāvid. Θen θe Zelot nāʃunalist۔s wud spring tū akʃun, perhaps wiθ hē hiself az suprēm militārē komand۔ōr. Hē ēven envisaj۔d θe Sanhedrim al ded bī sunfal. Hē wuz θe nōiz۔ēest man in θe entīr multitūd, but bēfōr θe sun had sink۔d owt ov sīt hē had bēkum sīlent, kruʃ۔t, disilūʃun۔t, and wak۔ing bak θat nīt tū Beθenē, his mīnd stil rēl۔d from ʃok. Jūdas had vyū۔d θe proseʃun intū Jerūsalem wiθ disgust, rēgard۔in Jēsus, sit۔ing on θe yung donkē, mōr az a klown θan a king. It okur۔d tū hē tū dezert, but hē karē۔d θe monē bag. His rēvenjful strēk had bin aktivāt۔t bī Jēsus’s rēsent publik kritisizim ov hē fōr his praktikal sujesʃun θat θe ekspensiv ōintment kud hav bin beter yūtilīz۔t tū fēd θe pōr. In his mīnd, az fīnal۔lē θā aprōq۔d Sīmon’s hows in Beθanē, wuz kwestyon۔s abowt wut hē ʃud personal۔lē dū. Θe Alfeus twin۔s Θadēus and Lebeus had bin prezent fōr θe pajent, wiq θā konsider۔d komplēt۔bē aprōprēat fōr θā’s mastōr’s entrans tū θe sitē. Upon his arīval, θā had tāk۔d θe yung donkē bak tū Beθpāj, θus θā had mis۔d θe antīklīmaktik end۔ing ov θe dā. Wen Jēsus and θe ten rēturn۔d tū Sīmon’s hows, wār θā wuz wāt۔ing, θe twin۔s dū۔d not komprēhend θā’s felō aposol۔s’ pervād۔ing glūm.

Erlē θe nekst mōrnin, warm and sunʃīn۔ē, θā ventūr۔d bak west۔ward – Jēsus lēd۔ing θe wā, θe aposol۔s folō۔ing bēhīnd in meditātiv sīlens. Wons in Jerūsalem, θā wak۔d strāt tū θe tempel, wār belēv۔ōrs wuz wāt۔ing. Jēsus mownt۔d won ov θe tēq۔ing platfōrm۔s, prepār۔ing tū adres θe krowd. Justθen, bī a nērbī tābel, an argyū۔ment bētwēn a monē eksqānj۔ōrt and a Jūan from Aleksandrēa suden۔lē eskalāt۔d intū a ʃowt۔in maq – wiq mōment۔s lāter wuz drown۔t bī θe belō۔ing ov ap won-hundred bulok۔s bēing herd۔d tū θe tempel pen۔s tū bē sel۔t tū Jūan۔s fōr θe animal sakrifīs۔s. Jēsus, wāt۔ing fōr θe nōiz tū subsīd, lōok۔d arownd θe tempel, wār θe komers ov monē eksqānj۔ōrs and vend۔ōrs sel۔ing dov۔s and animal۔s fōr blod sakrifīs wuz, az yūsūal dur θe Pasōver, in ful swing. Kompownd۔ing his long-hōld۔t indignant at komers bēing kondukt۔t in θe tempel ov God wuz θe fakt θat al θe vend۔ōrs ōver۔qarj۔d, θe bulk ov θe hyūj profit۔s, bēkuz ov heft۔ē fē۔s, gō۔ing non۔direkt۔lē tū familē۔s ov θe rēlijus lēd۔ōrs. Jēsus step۔d down from θe tēq۔in platfōrm, wak۔d ōver tū θe lad hū wuz drīv۔ing θe katel θrū θe kōrtyard, tāk۔d from hē his wip, and swift۔lē drīv۔d θe animal۔s from θe tempel. Θen, az θe amāz۔d aposol۔s stand۔d bī, hē strīd۔d akros θe tempel kōrtyard tū θe far۔est katel pen, and prōsēd۔d tū ōpen θe gāt۔s ov stal after stal, frē۔ing al θe imprison۔t animal۔s. Pilgrim۔s, rēlēs۔ing θā’s ōn supres۔d rēzent۔ment, ʃowt۔d wiθ aprūval, and bēgin۔d ōverturn۔ing θe tābel۔s ov θe monē eksqānj۔ōrs. Wiθin minut۔s al komers had bin swēp۔d from θe tempel. Bī θe tīm θe nērbī Rōman gard۔ōrs apēr۔d on θe sēn, al wuz kwīet and ōrder۔ē.

Jēsus step۔d bak ontū θe spēk۔ōrs’ platfōrm. “Yū hav θis dā witnes۔d wut wuz rīt۔d in θe skriptūr۔s, ‘Mī hows ʃal bē dub۔t a hows ov prār fōr al nāʃun۔s, but yū۔s hav faʃun۔d it intū a den ov rob۔ōrs.’” Θe krowd ʃowt۔d θā’s prāz at θe ridans ov θe profitēr۔ing merqant۔s, θen sing۔d himsong۔s. Jēsus tēq۔d fōr θe rēmān۔ōr ov θe dā, wīl gard۔ōrs from θe pēpel۔s stand۔d waq at evrē arqwā, fōrbid۔ing θe karē۔ing ov ēven an emptē vesel akros θe tempel kōrtyard۔s.

Wen θe qēf prēst۔s and θe skrīb۔s ērhēr۔d ov θe insident, θā fēl۔d dumfownd۔t. Θe Sadyūsē۔s, hū bī θen reprezent۔d a mājoritē ov θe Sanhedrin, had agrē۔d wiθ θe Farisē۔s θat Jēsus must bē destrōē۔t. But θā wuz non۔wilin tū risk arest۔ing hē fōr fēr θe multitūd wud turn aganst θā in a fyūrē ov rēzent۔ment, and θā dred۔d θe posabel۔itē ov Rōma۔ē gard۔ōrs bēing sumon۔t tū kwel a popyūlar uprīz۔in. Fīnal۔lē θā desīd۔d tū trī tū first diskredit hē in front ov his lisen۔ōrs. Strikt rūl۔s, sentūrē۔s ōld, rēkwīr۔d tēq۔ōrs tū first atend θe rabīnik akademē۔s and subsekwent۔lē bē ōrdān۔t bī θe Sanhedrin; mōrōver, θe trād۔ōrs and monē eksqānj۔ōrs wuz al līsens۔t bī θe tempel lēdrūl۔ōrs, and a persentaj ov θā’s gān۔s go۔d tū θe tempel trejūrē. Akōrd۔lē, dur erlē afternūn θe lēd۔ōrt ov a grūp ov oθōritātiv ōldstōr۔s aprōq۔d Jēsus, and interupt۔d his tēq۔in bī demand۔ing, “Hū grant۔d yū oθōritē tū dū θēz θing۔s?” Jēsus anser۔d, “Ī wud ask yū won kwestyon, after wiq, if yū anser, Ī wil tel yū bī wut oθōritē Ī dū θēz dēd۔s. Dū۔d Jon rēsēv his oθōritē tū baptīz from heven ōr from man۔s?” Θe ōldstōr۔s wiθdro۔d tū won sīd, and rēson۔d θat if θā anser۔d “from heven”, Jēsus wud ask wī θā dint belēv hē, and perqans wud ad θat hē rēsēv۔d his oθōritē from Jon, wīl if θā sā۔d “from man۔s” θe lisen۔ōrs, hū presūm۔ablē rēgard۔t Jon az a profet, kud turn aganst θā. Θus θā rēturn۔d, and anser۔d Jēsus’s kwestyon bī sā۔ing, “Rēgard۔in θe baptizim ov Jon, wē kan·not anser. Wē dū not no.” Jēsus, lōok۔ing down upon θā, sā۔d, “Nēθer wil Ī tel yū۔s bī wut oθōritē Ī dū θēz θing۔s.” Hē ad۔d, “Bēkuz yū۔s iz in dowt abowt Jon’s miʃun and arā۔d in enmitē aganst θe tēq۔in and θe dēd۔s ov θe son ov man, giv ēr۔s tū a parabel. A sertin grāt and respekt۔d land·ōn۔ōrt had twū son۔s, and desīr۔ing θe help ov his son۔s in θe manaj۔ment ov his larj estāt۔s, hē sā۔d tū won, ‘Son, gō work tūdā in mī vinyard.’ Θe yung۔er son anser۔d, ‘Ī wil not gō’; but afterward hē rēpent۔d and go۔d. Θe faθer alīkwīz sā۔d tū θe ōld۔er son, “Son, gō work in mī vinyard.’ Θat hipokrīsē۔ē and un۔fāθful son anser۔d, ‘Yes, mī faθer, Ī wil gō.’ But wen his faθer had depart۔d, hē go۔d not. Now wiq ov θōz son۔s rēalē dū۔d his faθer’s wil?” Θe pēpel۔s anser۔d wiθ won vōis, “Θe first son.” Jēsus sā۔d, “Ēven sō, Ī deklār θat θe sin۔ōrs, ēven θō θā apēr tū rēfyūz θe kal tū rēpentans, ʃal sē θe erōr ov θā’s wā and gō on intū θe king۔dom ov God bēfōr yū۔s hū māk grāt pretenʃun۔s ov serv۔ing θe Faθer in heven wīl yū۔s rēfyūz tū dū θe wil ov θe Faθer. It wuz not yū۔s, Farisē۔s and skrīb۔s, hū belēv۔d Jon, but raθer taks·kolekt۔ōrs and sin۔ōrs. Nēθer dū yū۔s belēv mī tēq۔in, but θe komon pēpel۔s ērhēr mī word۔s glād۔lē.”

Wen θe qēf Farisē۔s and θe skrīb۔s had wiθdro۔d fōr furθer kownsil۔ing, Jēsus adres۔d θe lisen۔in multitūd. “A gōod man, a hows ōn۔ōr, plant۔d a vinyard, plant۔d a hejrō·fens arownd it, dig۔d a pit fōr θe jūspres, and bild۔d a waq·towr fōr gard۔ōrs. Θen hē rent۔d it tū tenant۔s wīl hē go۔d on a long jurnē tū anoθer teritōrē. Dur harvest sēson hē dispaq۔d servant۔s tū rēsēv his rental. But θe tenant۔s, insted ov pā۔ing θe servant۔s, bēt۔d won, stōn۔d anoθer, and send۔d θe oθer۔s awā emptē hand۔ē. Θe hows ōn۔ōrt, upon ērhēr۔ing θe rēpōrt, dispaq۔d mōr trust۔t servant۔s tū dēl wiθ θe wiked tenant۔s, and θōz θā wūnd۔d and alīkwīz trēt۔d ʃāmful۔lē. Θe howshōldōr θenupon dispaq۔d his fāvorit servant, his stūard, and hē θā kil۔d. Stil, wiθ pāʃents and fōrbārans, hē dispaq۔d manē oθer servant۔s, but som θā bēt۔d, oθer۔s θā kil۔d. Desīd۔d θe howshōldōr, ‘Θā mā mistrēt mī servant۔s, but ʃur۔lē θā wil ʃō respekt fōr mī bēlovd son.’ But wen θōz non۔rēpentant, wiked tenant۔s sē۔d θe son, θā rēson۔d, ‘Θis iz θe lofulār; kom, lets kil hē and θen θe inheritens wil bē wē's.’ Θus θā grab۔d hē, and kil۔d hē.” After a poz, Jēsus ask۔d, “Wen θe lōrd ov θat vinyard ērhēr how θā rējekt۔d and kil۔d his son, wut wil hē dū tū θōz non۔grātful and wiked tenant۔s?” Lisen۔ōrs anser۔d, “Hē wil destrōē θōz miserēful man۔s and rent his vinyard tū oθer, onest farm۔ōrs hū wil render tū hē θe frūt۔s in θā’s sēson.” Θōz hū persēv۔d θat θe parabel refer۔d tū Jūan۔s’ trēt۔ment ov θe profet۔s and Jēsus eksklām۔d, “God fōrbid!”

Θat lāt afternūn az Jēsus prepār۔d tū dismis θe multitūd, a simpaθetik lisen۔ōrt worm۔d θrū θe krowd and ask۔d, “But, mastōr, wut sīn wil yū giv wē wārbī wē ʃal no θat yū iz a son ov God?” Jēsus rēplī۔d, “Won sīn ʃal bē giv۔t yū۔s.” Pōint۔ing tū his ōn bodē, hē kontinyū۔d, “Destrōē θis tempel, and in θrē dā۔s Ī wil rāz it up.” But θōz hū ērhēr۔d dū۔d not komprēhend, sā۔ing among θāself۔s az θā dispers۔d, “Dur almōst fiftē yēr۔s wuz θis tempel konstrukt۔t, yet hē sā hē wil destrōē it and rāz it up in θrē dā۔s.”

Sūn afterward komens۔d a mēt۔in bētwēn θe Sanhedrin and ap fiftē lēd۔ōrs from among θe Farisē۔s, Sadyūsē۔s, and skrīb۔s. Θe kwestyon wuz how tū kil Jēsus. Θe konsensus rē۔konfirm۔d θat it wuz tyū risk۔ē tū arest hē wiθowt first diskredit۔ing hē in θe ī۔s ov θe multitūd. Akōrd۔lē, several grūp۔s ov lern۔d man۔s wuz designāt۔t tū gō θe tempel bēgin۔ing θe nekst mōrnin, and fil θe entīr dā wiθ kwestyon۔s desīn۔d tū entrap and embaras θe owtspōken prēq۔ōr in front ov θe multitūd.

Az Jēsus and θe twelv trek۔d bak up θe western slōp ov Mowntin ov Oliv۔s enrūt tū Beθanē, θe aposol۔s wuz agin sīlent. Θā fēl۔d puzel۔d at Jēsus’s sēm۔lē non۔kārateristik disrupʃun ov θe komerʃal aktivitē۔s wiθin θe tempel, aktivitē presūm۔ablē non۔qānj۔t dur θe ap twentē yēr۔s hē had bin atend۔ing θe Pasōver, θus θā wonder۔d abowt it’s tīm۔in. Perhaps, som fēr۔d, hē nōlonger hōp۔d tū eskāp arest, θerfōr nōlonger nēd۔d tū apēz θe rēlijus lēd۔ōrs, θus had fīnal۔lē bin ābel tū ekspres long-kontān۔t indignaʃun at θe ritūalistik sloter ov animal۔s and θe yūtiliz۔un ov θe hows ov God fōr monetārē gān. Θā’s jeneral fēl۔in, az θā truj۔d along bēhīnd Jēsus in θe qil۔ing blak nīt, wuz ov impend۔ē dūm.

*

Erlē θe subsekwent mōrnin, Tūsdā, at Sīmon’s hōm, Jēsus mēt۔d wiθ Lazarus, θe woman۔s’ kontinjent, and ap twū-ten۔s oθer prominent disīpel۔s. His word۔s tāk۔d θe fōrm and tōn ov fārwel and part۔in advīs. Az θe aposol۔s apēr۔d from nērbī hōm۔s, hē grēt۔d ēq wiθ a personal salūtāʃun. Tū Andrū hē sā۔d, “Bē not dismā۔d bī θe ēvent۔s ahed. Kēp a firm hōld on yōr breθren and sē θat θā dū not fīnd yū downkast.” Tū Pēter hē sā۔d, “Put not yōr trust in θe arm ov fleʃ nor in wepon۔s ov stēlmetal. Establiʃ yōrself on spiritūal fowndāʃun۔s ov ēternal rok۔s.” Tū Jāms hē sā۔d, “Falter not bēkuz ov owt۔ward apērans۔s. Rēmān firm in yōr fāθ, and yū ʃal sūn no ov θe rēalitē ov θat wiq yū belēv.” Tū Jon hē sā۔d, “Bē jentel; luv ēven yōr enemē۔s; bē tolerant. Rēmember θat Ī hav trust۔d yū wiθ manē θing۔s.” Tū Naθanēl hē sā۔d, “Juj not bī apērans۔s; rēmān firm in yōr fāθ wen al apēr tū vaniʃ; bē trū tū yōr komiʃun az an ambasadōr ov θe king۔dom.” Tū Filip hē sā۔d, “Bē not mūv۔t bī θe impend۔ē ēvent۔s. Rēmān stedfast, ēven wen yū kan·not sē θe wā. Bē lōyal tū yōr ōθ ov konsekrāʃun.” Tū Maθyū hē sā۔d, “Fōrget not θe mersē θat rēsēv۔d yū intū θe king۔dom. Let nō man qēt yū ov yōr ēternal rēward. Az yū hav wiθstand۔d θe inklīnāʃun۔s ov mōrtal nātūr, bē stedfast.” Tū Tomas hē sā۔d, “Nōmater how difikult, wak not bī sīt but bī fāθ. Dowt not θat Ī iz ābel tū finiʃ θe work Ī hav bēgin۔d, and θat Ī ʃal ēventyūal۔lē sē al ov mī fāθful ambasadōr۔s in θe king۔dom bēyond.” Tū θe Alfeus twin۔s hē sā۔d, “Dū not alow θing۔s θat yū۔s kan·not komprēhend tū kruʃ yū۔s. Bē trū tū θe afekʃun۔s ov yōr hart۔s and put not yōr trust in ēθer grāt man۔s ōr qānj۔ing atitūd۔s ov pēpel۔s. Stand bī yōr breθren.” Tū Sīmon Zelotes hē sā۔d, “Sīmon, yū mā bē kruʃ۔t bī disapōint۔ment, but yōr spērit ʃal rīz abov al θat mā kom upon zyū. Wut yū hav fāl۔d tū lern from mē, mī spērit wil tēq yū. Sēk θe trū rēalitē۔s ov θe spērit and sēs tū bē atrakt۔t bī non۔rēal and matērēal ʃadō۔s.” And tū Jūdas hē sā۔d, “Jūdas, Ī hav luv۔d yū and hav prā۔d θat yū wud luv yōr breθren. Bē not wērē in dū۔ing gōod; and Ī wud warn yū tū bēwār ov θe sliperē paθ۔s ov flaterē and θe pōison dart۔s ov ridikyūl.” Jēsus instrukt۔d āt ov θe aposol۔s tū erekt tent۔s on a ravēn hilsīd ōverlōok۔ing Geθsemān Publikpark on a pēs ov grownd ōn۔t bī θā’s hōst Sīmon – tū bē θā’s kamp·sītplās (it’s lōkāʃun a klōs۔lē gard۔d sēkret) dur θe rēmān۔ōr ov Pasōver wēk – and tū mēt θer θat nīt. Θen, akompanē۔d bī twū pār۔s ov broθer۔s – Andrū and Pēter, Jāms and Jon – hē depart۔d fōr Jerūsalem.

Az θā wak۔d along, Pēter, tāk۔ing advantaj ov θe sitūāʃun tū klarifī a diskuʃun hē had bin hav۔ing wiθ Jāms, ask۔d Jēsus if it wuz nesesārē tū rēpent tū atān God’s fōrgiv۔nes ov sin, ōr, az Jāms māntān۔d, dū۔d God fōrgiv bēfōr bēing ask۔t. Jēsus rēplī۔d, “Mī breθren, yū۔s fāl tū grasp θat inklūsiv simpaθē θat a wīz parent fēl tōward his non۔matūr and somtīm۔s er۔ē qīld. It iz indēd dowtful weθer intelijent and afekʃunat parent۔s iz ever kal۔d upon tū fōrgiv a nōrmal qīld. Θā’s luv۔ē rēlāʃunʃip efektiv۔lē prēvent estrānj۔ments θat lāter nesesitāt rēpentans bī θe qīld and fōrgiv۔nes bī θe parent. A part ov evrē faθer resīd in θe qīld. Θe faθer, wīz۔er, iz ābel tū vyū his qīld’s non۔matūr۔itē in līt ov his ōn advans۔ē parental matūr۔itē. Divīn fōrgiv۔nes, inhērent in God’s infinit komprēhenʃun, iz inevitabel. Divīn justis iz ēternal۔lē fār. God۔ iz ever mersēful.” Far۔er along θe rōd, Jēsus ad۔d, “Yōr lak ov abelitē ōr wilin۔nes tū fōrgiv yōr felō۔s iz θe mejur ov yōr non۔matūr۔itē, yōr fālūr tū simpaθīz, komprēhend, and luv. Pēpel۔s hōld gruj۔s and akt vengefully in direkt propōrʃun tū θā’s ignorans ov θe iner nātūr and trū yern۔ins ov θā’s felō۔s. Θe hyūman kapasitē tū fōrgiv apārent rong۔s iz god۔alīk.”

Wen Jēsus arīv۔d in θe tempel kōrtyard, hē bēgin۔d tū tēq, but wuz kwik۔lē interupt۔d bī θe spōksman ov a grūp ov stūdent۔s, hū sā۔d, “Mastōr, wē no yū iz a rīqus tēq۔ōr, and wē no θat yū prōklām θe wā۔s ov trūθ, and θat yū serv ōnlē God, bēkuz yū fēr nō man, and θat yū iz nō diskrimināt۔ōr ov pēpel۔s. Wē iz ōnlē stūdent۔s, and wē wud līk tū no θe trūθ abowt a mater wiq trubel wē. Iz it loful fōr wē tū giv tribyūt tū Sēzar? ꝭal wē giv ōr ʃal wē not giv?” Jēsus, lōok۔ing down on θā, persēv۔d θā’s hipokrisē and kunin۔nes: if hē advīz۔d θā not tū pā θe rēkwīr۔d taks, θā wud gō tū θe Rōma۔ē oθōritē۔s – bōθ Pīlat and Herod wuz θen in Jerūsalem fōr θe Pasōver – and akyūs hē ov sediʃun; but tū advīz θā tū pā wud ofend his Jūan lisen۔ōrs’ nationalism and hātred ov θe Rōman۔s and θā’s taks. Jēsus anser۔d, “Wī dū yū۔s θus kom tū tempt mē? ꝭō mē θe tribyūt monē, and Ī wil anser yū۔s.” Wen θā hand۔d hē a denarēus kōin, hē lōok۔d at it and ask۔d θā, “Hūz imaj iz on θis kōin?” Wen θā anser۔d, “Sēzar’s,” Jēsus sā۔d, “Render tū Sēzar θe θing۔s θat iz Sēzar’s, and render tū God θe θing۔s θat iz God’s.” Θe stūdent۔s and θā’s Herōdēan akomplis۔s θenupon wiθdro۔d, wīl θe pēpel۔s smīl۔d and koment۔d at θā’s un۔komfort. After Jēsus sīdstep۔d a kwestyon abowt Mōses’ tēq۔in, a grūp ov Sadyūsē۔s desīd۔d aganst ask۔ing θā’s prepār۔d kwestyon abowt ānjel۔s. A loyōr θen ask۔d wiq wuz θe grāt۔est komand۔ment. Jēsus anser۔d, “Luv God wiθ al yōr hart and sōul, wiθ al yōr mīnd and strenkθ. Θe sekond grāt komand۔ment spring from θe first: Luv yōr nābōr az yōrself.” Θe loyōr admit۔d θat θōz komand۔ments wuz grāt۔er θan anē rēlāt۔ing tū burn۔d ofer۔ins and sakrifīs۔s. And θus kontinyū۔d al mōrnin prepār۔d kwestyon after prepār۔d kwestyon, wiq Jēsus deflekt۔d tū θe dēlīt ov θe krowd.

Θat afternūn Jēsus – nōlonger pester۔t bī enemē۔s, nōlonger boθer۔t bī θe din ov θe animal merqant۔s and monē eksqānj۔ōrs hū had dār۔d not rēturn – deliver۔d a sermon in θe tempel, wiq som fēr۔d wud bē his last. “Birθsīkel after birθsīkel hav God dispaq۔d profet۔s tū tēq and warn, and birθsīkel after birθsīkel hav wē kil۔d θā. And now iz owr wilful hī prēst۔s and stuborn lēdrūl۔ōrs alīkwīz redē tū destrōē θe son ov man. Jūan۔s wuz kal۔d upon tū bēkum θe līt tū θe world, tū ʃō fōrθ θe spiritūal glōrē ov a God-nolejful eθnisitē, but yū۔s hav sō far depart۔d from θe fulfil۔ment ov yōr divīn privilej۔s θat yōr lēd۔ōrs iz sūn tū komit θe suprēm folē: rējekt θe gift ov God tū al pēpel۔s dur al era۔s. Wons yū۔s rējekt θis revelāʃun ov God tū man, θe king۔dom ov heven ʃal bē giv۔t tū oθer pēpel۔s, hū wil rēsēv it wiθ jōē and glād۔nes. Hēd: yū۔s iz sūn tū lūz yōr posiʃun in θe world az θe standardbārōr۔s ov ēternal trūθ and θe kustōdēan۔s ov θe divīn lo. Ī iz now ofer۔ing yū۔s yōr last qans tū kom fōrward and rēpent, tū signifī yōr intenʃun tū sēk God wiθ al yōr hart۔s and tū enter, alīk litel qīld۔s and bī sinsēr fāθ, intū θe sekyūritē and salvāʃun ov θe king۔dom ov heven.” Hē θen deklār۔d, “Wō upon yū۔s, skrīb۔s, Farisē۔s, and hipokrit۔s!” az hē rē۔artikyūlāt۔d θā’s wā۔s ov erōr. Fīnal۔lē hē konklūd۔d, “Now Ī depart. Yū۔s hav ērhēr۔d mī mesaj and hav māk۔d yōr dēsiʃon. Θōz hū hav belēv۔d mī gospel iz ēven now sāf wiθin θe king۔dom ov God. Yū۔s wil nō mōr sē mē tēq۔in in θe tempel. Mī work fōr yū۔s iz komplēt۔d. Bēhōld, Ī now gō fōrθ wiθ mī qīld۔s. Yōr hows iz lēv۔d desolāt!” Jēsus θen bekon۔d his aposol۔s and wak۔d owt ov θe tempel.

Tū avōid θe krowd۔s pas۔ing along Kidron valē tōward Geθsemān, Jēsus and θe twelv aposol۔s wak۔d up θe western slōp ov Mowntin ov Oliv۔s fōr a ʃōrt distans, θen folō۔d a trīal tōward θā’s prīvat kamp abov θe publik kamp۔ing grownd. Az θā depart۔d θe rōd lēd۔ing onward tū Beθanē, θā observ۔d θe tempel, ʃīn۔ing in rā۔s ov θe set۔ing sun. Θā sit۔d tū waq θe vyū, az θe skī darken۔d and in θe sitē bēlō tōrq·līt۔s apēr۔d, ilūmināt۔ing θe tempel. Maθyū sā۔d, “Mastōr, observ θe masiv stōn۔s and θe byūtēful adōrn۔ment; kan it bē θat θēz bild۔ins wil bē destrōē۔t?” Jēsus anser۔d, “Verilē, verilē, Ī sā tū yū۔s: dur dā۔s sūn tū kom, θer ʃal not rēmān won stōn upon anoθer. Al ʃal bē θrō۔t down.” Naθanēl ask۔d, “Tel wē, mastōr, how ʃal wē no wen θēz ēvent۔s wil kom tū pas?” Jēsus anser۔d, “After Ī depart yū۔s, tāk hēd θat nō man desēv yū۔s, bēkuz manē wil kom az deliver۔ōrs and wil lēd manē astrā. Wen yū۔s ērhēr ov war۔s and rūmor۔s ov war۔s, bē not konsern۔t, bēkuz alθō al θēz θing۔s wil hapen, θe end ov Jerūsalem iz not yet at hand. Bē not perturb۔t bī famin۔s nor erθ·kwāk۔s, nēθer bē konsern۔t wen yū۔s iz deliver۔t up tū sivil oθōritē۔s and persekyūt۔t fōr θe sāk ov θe gospel. Yū۔s wil bē θrō۔t owt ov θe sinagog and θrust۔t intū prison fōr mī sāk, and som ov yū۔s wil bē kil۔t. Wen yū iz bring۔t bēfōr govern۔ōrs and lēdrūl۔ōrs, it ʃal bē fōr a testimōnē ov yōr fāθ and tū ʃō yōr stedfast۔nes in θe gospel ov θe king۔dom. Dur θōz dā۔s ov trevāl, ēven yōr ōn kinsfōk, benēθ θe lēd۔ōrʃip ov θōz hū hav rējekt۔d θe son ov man, wil deliver yū۔s tū prison and deθ. Fōr a tīm yū۔s mā bē hāt۔t bī al man۔s fōr mī sāk, but Ī wil not fōrsāk yū۔s; mī spērit wil not dezert yū۔s. Bē pāʃent! Dowt not θat θe gospel ov θe king۔dom wil trīumf ōver al enemē۔s and, ēventyūal۔lē, bē prōklām۔t tū al θe world.” Andrū θen ask۔d, “But, Mastōr, if θe Hōlē Sitē and θe tempel iz tū bē destrōē۔t, and if yū iz·not hēr tū direkt wē, wen ʃud wē fōrsāk Jerūsalem?” Rēplī۔d Jēsus, “Wen, after θe revolt ov fals profet۔s, yū sē Jerūsalem bēing enkompas۔t bī θe Rōma۔ē armē۔s, no θat her desolāʃun iz at hand, and flē tū θe mowntin۔s. Θen θe un۔obēdēent pēpel۔s wil fal bī θe ej ov sōrd۔s, ōr wil bē lēd۔t kaptiv intū al nāʃun۔s. Sō ʃal Jerūsalem bē tred۔t down bī θe jentīl۔s.” Jēsus ad۔d, “Θis birθsīkel wil not pas awā until mī word۔s iz fulfil۔t.”

Θā rēsūm۔d θā’s up·hil trek tōward θe kamp, and wen θā arīv۔d θā wuz grēt۔d bī Dāvid Zebedē and several lēd۔ing disīpel۔s, hū serv۔d θā a mēl. Wiθ θe inkrēs۔ing konvikʃun among θe aposol۔s θat Jēsus wud indēd depart θā, θe kwestyon ov wen hē wud rēturn – az hē had infer۔d dur several okāʃun۔s – asūm۔d nū urjensē. Tū Pēter’s kwestyon, az θā sit۔d arownd θe kamp·fīr tū avōid of θe ēvenin qil, Jēsus konfirm۔d, “Ēven θō Ī ʃal bē prezent wiθ yū۔s in spērit, Ī alsō promis θat Ī wil somtīm rēturn tū θis world, wār Ī hav liv۔d θis līf in θe fleʃ and aqēv۔d θe ekspērēens ov sīmultānēus۔lē rēvēl۔ing God tū man and lēd۔ing man tū God. Yū۔s bēhōld mē now in wēak۔nes and in θe fleʃ, but wen Ī rēturn, it ʃal bē wiθ powr and in θe spērit. Θe ī۔s ov fleʃ bēhōld θe son ov man in θe fleʃ, but ōnlē θe ī ov θe spērit wil bēhōld θe son ov man glōrēfī۔t bī θe Faθer and apēr۔ing on Erθ in his ōn nām. Yet θe tīm ov θe rē۔apērans ov θe son ov man iz no۔d ōnlē in θe kownsil۔s ov Paradīs; not ēven θe ānjel۔s no. Wen θe world hav pas۔d θrū a long winter ov matērēal-mīnd۔nes, dur θe spiritūal springtīm ov a nū dispensāʃun, hyūman۔itē ʃud no θat a sumer۔tīm visitāʃun iz nēr.”

Lāter θat sām Tūsdā ēvenin in Jerūsalem θe Sanhedrin komens۔d a mēt۔in. Θā’s plan۔s tū diskredit Jēsus in front ov θe multitūd had kom tū noθin, and θā worē۔d θat Jēsus, bēkuz ov θe fīnal۔itē ov tōn ov his afternūn’s sermon, posabel۔lē wud not rē۔apēr agin tū prēq θat Pasōver. Ofisōr۔s ov θe Sanhedrin wuz partikyūlar۔bē īrāt at θe popyūlar klens۔in ov θe tempel ov it’s komerʃal enterprīz۔s, wiq lesen۔d θā’s ern۔ins. Farisē۔s sēθ۔d wiθ ānger at Jēsus’s prōlong۔ē, skāθ۔ē atak upon θā’s karakter and θā’s tradiʃunal praktis۔s. Sūn bēfōr mid۔nīt θe Sanhedrin vōt۔d anonimus۔lē tū arest Jēsus awā from publik skrūtinē, prefer۔ably at nīt, az sūn az posabel.

Wensdā mōrnin on Mowntin ov Oliv۔s after an non۔yūsūal۔bē sīlent brekfast, Jēsus anowns۔d θat hē plan۔d tū spend θe dā alōn on θe mowntin komyūnikāt۔ing wiθ God. Hē instrukt۔d θe disīpel۔s not tū gō wiθin θe gāt۔s ov Jerūsalem. Hē rēfyūz۔d Dāvid Zebedē’s ofer ov fōur gard۔ōrs tū akompanē hē. A yung lad nām۔d Jon Mark hand۔d Jēsus a basket ov fūd, and wen Jēsus rēq۔d fōr it, θe lad rēfyūz۔d tū rēlēs hōld ov it, insist۔ing θat hē karē it, and promis۔ing tū stā sīlent; tū θe surpriz ov al, Jēsus konsent۔d, ad۔ing θat θe lad nēd not stā sīlent. Θen θe twū hed۔d intū θe fōrest. Subsekwent۔lē a run۔ōrt arīv۔d at θe kamp from Beθsīda wiθ nūz fōr Dāvid Zebedē θat Jēsus’s moθer and entīr familē wuz enrūt tū Jerūsalem, and wud arīv θe subsekwent dā ōr erlē θe nekst mōrnin. Dāvid tel۔d nōbodē.

Lāter θat mōrnin Jūdas Iskārēot depart۔d, hurē۔d down·hil, enter۔d Jerūsalem, and hed۔d strāt fōr θe hōm ov hī prēst Kīafas. In Judas’ mīnd wuz θe rēsent۔lē fōrm۔d konklūʃun θat Jēsus wuz a wel-intenʃun۔ē drēm۔ōr and idealist, alθō perhaps a bit krāzē, and definit۔lē not θe ekspekt۔t deliver۔ōr. Jēsus’s rēbyūk۔s – inklūd۔ing θe mōst rēsent rēgard۔in θe laviʃ ekspendiqur ov bodē ōil – rē۔surfas۔d in his θot۔s agin θen agin az hē hāsten۔d θrū θe krowd۔ē nārō kobelstōn strēt۔s. Hē rēmīnd۔d hiself θat Jēsus, despīt his mirakyūlus powr۔s, had alow۔d Jon θe baptīz۔ōr – tū hū Jūdas had bin a disīpel – tū langwiʃ in prison and ultimāt۔lē bē bēhed۔t. Jēsus and θe oθer eleven aposol۔s, hē θink۔d skōrnful۔lē, wuz Galilēn۔s, not muq beter θan Samarēan۔s, wīl hē hiself wuz a Jūdean. Not suspekt۔ing his ōn kowardis, Jūdas konsider۔d Jēsus a koward fōr not prōklām۔ing hiself king ov Jūan۔s. Jēsus’s karēr, espeʃal۔lē after his odāʃus bēhāvyōr dur θe rēsent۔est twū dā۔s at θe tempel, sēm۔d sertin tū kom tū an un۔glōrēus end, and Jūdas konsider۔d it best θat hē swiq sīd۔s bēfōr tyū lāt. Hē enviʃun۔d θat bī bēing intstrumental in fasilitāt۔ing θe wil ov θe rēlijus lēd۔ōrs, hē wud rēsēv hī onor۔s. Wen hē arīv۔d at Kīafas’ palas, a fōrmal mēt۔in wuz transpīr۔ing, az θe Sanhedrin diskus۔d wut spesifīk akyūzāʃun۔s tū loj aganst Jēsus tū prezent tū θe Rōman۔s, bēkuz ōnlē θe Rōman۔s, not Jūan۔s, had θe lēgal oθōritē tū eksekyūt imprison۔ērs. Insīd, Jūdas, spēk۔ing first θrū an intermēdēarē, eksplān۔d θat hē had bin mis۔lēd۔t bī Jēsus’s tēq۔in, and want۔d tū rektifī his erōr; hē konklūd۔d θat θe Sanhedrin wuz justifī۔d in want۔ing tū tāk Jēsus intū kustodē, and hē kud arānj wiθ θe kaptin fōr Jēsus tū bē aprehend۔t wiθowt stir۔ing θe multitūd. Wen prezent۔t tū Kīafas, Jūdas konfirm۔d his ofer, ad۔ing, “But wut wil yū giv mē fōr θis servis?” Kīafas, wiθ an ekspreʃun ov disdān θat Jūdas dū۔d not nōtis, rēplī۔d, “Konfer wiθ θe kaptin ov θe gard۔ōrs, and wen yōr mastōr hav bin deliver۔t intū owr hand۔s, yū ʃal rēsēv yōr rēward.” Jūdas θen mēt۔d wiθ θe kaptin, and arānj۔d – Jēsus bēing θat dā absent from θe kamp·sītplās – fōr θe arest θe subsekwent nīt. Θe betrā۔ōr θen rēturn۔d tū θe kamp intoksikāt۔d wiθ θot۔s ov grandyur and glōrē.

Θat afternūn at θe kamp·sītplās arīv۔d mōr θan twentē Helasan۔s, hav۔ing bin instrukt۔t abowt θe king۔dom bī Rōdan at Aleksandrēa, and hav۔ing lāter mēt۔d Jēsus at θe hōm ov Jōsef ov Arimaθēa. Pēter and Jon spend۔d several klokowr۔s konfer۔ing wiθ θā, jōin۔t bī Jēsus wen hē and Jon Mark rēturn۔d slīt۔bē bēfōr sunfal. Θat ēvenin θe atmosfēr at θe kamp wuz tens; θe aposol۔s, despīt Jēsus’s qērful۔nes, wuz downkast. Sīlent mesajōr۔s kom۔d and go۔d, komyūnikāt۔ing wiθ ōnlē Dāvid Zebedē. Jēsus inkwīr۔d abowt al θe aposol۔s’ familē۔s, and ask۔d if anēbodē had ērhēr۔d from his moθer, yung۔est sister, and oθer sib۔s, but Dāvid rēmān۔d sīlent. After diner Jēsus warn۔d his folō۔ōrs tū bēwār ov supōrt ov θe multitūd. Hē rē۔kownt۔d θā’s ekspērēens۔s in Galilē wen tīm after tīm θrong۔s enθūzēastik۔lē folō۔d θā arownd and θen ardent۔lē turn۔d aganst θā and rēturn۔d tū θā’s fōrmer wā۔s. Hē warn۔d, “Alow not yōrself۔s tū bē desēv۔t bī θe krowd۔s hū ērhēr۔d wē in θe tempel, and hū sēm۔d tū belēv owr tēq۔ins. Θēz pēpel۔s lisen θe trūθ and belēv it sūperfiʃal۔lē wiθ θā’s mind۔s, but fyū permit θe word۔s ov trūθ tū penetrāt θā’s hart wiθ liv۔in rūt۔s. Θōz hū no θe gospel ōnlē in θā’s mind۔s, and hū hav not ekspērēens۔d it in θe hart۔s, kan·not bē depend۔t upon fōr supōrt in tīm ov trubel. Wen θe lēdrūl۔ōrs ov θe Jūan۔s rēq an agrē۔ment tū destrōē θe son ov man, and wen θā strīk wiθ won akōrd, yū۔s wil sē θe multitūd ēθer flē in dismā ōr els stand bī in sīlent amāz۔ment wīl θēz blīnd lēdrūl۔ōrs lēd θe tēq۔ōrs ov θe gospel trūθ tū θā’s deθ. Wen advers۔itē and persekyūt۔un dēsend upon yū۔s, stil oθer۔s hū yū۔s θink luv θe trūθ wil bē skater۔t, and som wil rēnowns θe gospel and dezert yū۔s.”

Θursdā mōrnin wuz warm and sun۔ē. Jēsus lēd۔d his aposol۔s (eksept Jūdas, hū had un۔apēr۔d, θe oθer۔s θink۔ing hē had go۔t tū town tū purqas prōviʃun۔s fōr θe fēst) and a fyū lōyal disīpel۔s tū a seklūd۔d plās abov θe kamp·sītplās. Emfasīz۔ing θat θe gospel ov θe king۔dom wuz liv۔in trūθ, hē refer۔d tū a parabel. “A grāt man, bēfōr embark۔ing on a long jurnē tū anoθer teritōrē, sumon۔d his trust۔ē servant۔s. Tū won hē giv۔d fīv talent۔s, tū anoθer twū, and tū anoθer won. Wen θā’s lōrd had depart۔d, hē hū had rēsēv۔d fīv talent۔s bēgin۔d trād۔ing wiθ θā, and after a pērēod māk۔d a profit ov anoθer fīv talent۔s. Alīkwīz, hē hū had rēsēv۔d twū talent۔s gān۔d twū mōr. However, hē hū had rēsēv۔d ōnlē won talent dig۔d a hōl in θe grownd and θer hīd۔d his lōrd’s monē. Wen θe mastōr rēturn۔d, hē sumon۔d his stūard۔s fōr a rekon۔in. Hē hū had rēsēv۔d θe fīv talent۔s kom۔d fōrward wiθ ten, sā۔ing, ‘Lōrd, yū giv۔d mē fīv talent۔s tū invest, and Ī iz glad tū prezent fīv oθer talent۔s az mī gān.’ Θe lōrd rēplī۔d, ‘Wel dū۔d, gōod and fāθful servant. Ī wil now set yū az stūard ōver manē.’ Θen hē hū had rēsēv۔d θe twū talent۔s kom۔d fōrward, sā۔ing: ‘Lōrd, bēhōld, Ī hav gān۔d θēz oθer twū talent۔s, and now hav fōur,’ and his lōrd similar۔lē prāz۔d hē. Θen kom۔d fōrward hē hū had rēsēv۔d θe won talent, sā۔ing, ‘Lōrd, no۔ing θat yū iz a ʃrūd man hū wud ekspekt gān wār yū had not personal۔lē lābor۔d, Ī wuz θerfōr afrād tū risk wut yū entrust۔d tū mē, sō Ī sāf۔lē hīd۔d it. Hēr, yū now hav wut bēlong tū yū.’ But his lōrd anser۔d, ‘Yū indolent, sloθful stūard, bī yōr ōn word۔s yū konfes θat yū no۔d Ī wud rēkwīr ov yū a profit. Yū ot, θerfōr, tū hav atlēst put۔d mī monē intū θe hand۔s ov monēbank·ofisōr۔s, θat it kud hav garner۔d interest.’ And θen tū θe qēf stūard θe lōrd sā۔d, ‘Tāk awā θe won talent from θis servant and giv it tū hē hū hav θe ten talent۔s.’” Jēsus eksplān۔d, “Yū kan·not stand stil in θe afār۔s ov θe ēternal king۔dom. Mī faθer rēkwīr al his qīld۔s tū grō in grās and in nolej ov θe trūθ. Yū۔s hū no θēz trūθ۔s must inkrēs θe frūt۔s ov θe spērit and manifest grō۔ing devōtʃun tū θe non۔selfiʃ servis ov yōr felō servant۔s. Trūθ iz alīv. Θe spērit ov trūθ ever lēd qīld۔s ov līt intū nū relm۔s ov spiritūal rēal۔itē and divīn servis. Yū۔s iz·not giv۔t trūθ tū alow it tū kristal۔īz intū setel۔d, sāf, and onor۔t fōrm۔s. Yōr revelāʃun ov trūθ must bē sō enhans۔t bī pas۔ing θrū yōr personal ekspērēens θat nū byūtē and spiritūal gān۔s wil bē disklōz۔t tū al hū bēhōld it. How paθetik fōr suksesiv birθsīkel۔s ov θe profes۔t folō۔ōrs ov Jēsus tū brag, rēgard۔in θā’s stūardʃip divīn trūθ, ‘Hēr, mastōr, iz θe trūθ yū komit۔d tū wē a hundred ōr a θowzand yēr۔s agō; wē hav lost noθin; wē hav fāθful۔lē prēserv۔d yōr word۔s, alow۔ing nō qānj۔s.’ But suq a plē rēgard۔in spiritūal indolens wil not justifī θe baren stūard ov trūθ in θe presens ov θe mastōr. Θe revelāʃun Ī hav giv۔d yū۔s iz a liv۔in revelāʃun, and Ī desīr θat from it ʃal kom aprōprēat frūt۔s in ēq individyūal and in ēq birθsīkel in akōrdans wiθ θe lo۔s ov spiritūal grōθ and adaptiv develop۔ment. From birθsīkel tū birθsīkel θis gospel must ʃō inkrēs۔ing vītal۔itē and eksibit ever grāt۔er depθ ov spiritūal powr. It must not bē permit۔t tū bēkum mēr۔lē a sākred memōrē, a mēr tradiʃun abowt mē and θe era in wiq wē now liv. Θe gospel ov θe king۔dom iz liv۔in – not ded – trūθ.” Θat mōrnin Jēsus tēq۔d θā manē oθer θing۔s. Ap nūn hē konklūd۔d, “Θrūowt θe visisitūd۔s ov līf, rēmember alwās tū luv won anoθer. Dū not strīv wiθ man۔s, ēven wiθ non۔belēv۔ōrs. ꝭō mersē ēven tū θōz hū spītful۔lē abyūs yū۔s. ꝭō yōrself۔s tū bē lōyal sitizen۔s, uprīt artisan۔s, prāz·worθ۔ē nābōr۔s, devōt۔ē kin۔s, komprēhend۔ē parent۔s, and sinsēr belēv۔ōrs in θe broθer۔hōod ov θe Faθer’s king۔dom. Mī spērit ʃal bē upon yū۔s, now and until tū θe end ov θe world.”

Erlē afternūn, bak at θe kamp·sītplās, belēv۔ōrs fēr۔d, despīt Jēsus’s qērful atitūd, θat impend۔ing wuz an enōrmus trajedē. Mesajōr۔s had bring۔d nūz ov θe hāst۔ē flīt ov Lazarus from Beθanē, pōint۔ing tū θe dētermināʃun ov Jūan lēdrūl۔ōrs not ōnlē tū kil Jēsus but tū eradikāt his tēq۔ins. Dāvid Zebedē’s ājent۔s had diskover۔d Judas’s plot, and after lunq Dāvid dro۔d Jēsus asīd tū ask hē if hē no۔d; Jēsus hōld۔d up his hand, sā۔ing, “Yes, Dāvid, Ī no, and no θat yū no, but tel nō man. Dowt not θat θe wil ov God ʃal prēvāl.” Θā’s konversāʃun wuz interupt۔t bī θe arīval ov a mesajōrt from Filadelfia bring۔ing word θat Abner had ērhēr۔d ov θe plan tū kil Jēsus and ask۔d if hē ʃud kom tū Jerūsalem. Jēsus instrukt۔d θe run۔ōr tū rēturn wiθ θe mesaj, “Kontinyū yōr work. If Ī depart yū in θe fleʃ, it iz ōnlē θat Ī mā rēturn in θe spērit. Ī wil not fōrsāk yū.” Lāter Filip ask۔d, “Mastōr, az θe tīm ov θe Pasōver fēst iz nēr, wār wud yū līk wē tū prepār tū ēt?” Jēsus anser۔d: “Bring Pēter and Jon, and Ī wil giv yū direkʃun۔s rēgard۔in θe super wē wil ēt tūgeθer tūnīt. Az fōr θe Pasōver, konsider θat lāter.” Jūdas, hū had rēturn۔d tū θe kamp·sītplās, step۔d nēr۔er, sō hē kud ōverērhēr; Dāvid θen wak۔d ōver and engāj۔d Jūdas in konversāʃun, sō Jūdas dū۔d not ērhēr Jēsus (hū had erlē۔er dispaq۔d Jon Mark tū māk θe sēkret arānj۔ment) tel Filip, Pēter, and Jon Zebedē, “Gō now tū Jerūsalem, and az yū۔s enter θe gāt, yū wil mēt a man karē۔ing a water piqer. Hē wil spēk tū yū۔s, θen folō hē. Wen hē lēd yū۔s tū a sertin hows, gō in and ask θe gōod man ov θat hows, ‘Wār iz θe gest qāmber wār θe mastōr iz tū ēt super wiθ his aposol۔s?’ And wen yū hav θus inkwīr۔d, θis howshōldōr wil ʃō yū۔s a larj up۔er rūm al furniʃ۔d and redē fōr wē.” After Jūdas had giv۔d Dāvid monē fōr prōviʃun۔s, Dāvid sā۔d tū hē, “Jūdas, wud it bē apōprēāt, konsider۔ing θe sirkumstans۔s, tū provīd mē wiθ a litel monē in advans ov mī aktūal nēd۔s?” Jūdas rēflekt۔d fōr a mōment, and anser۔d, “Yes, Dāvid. Infakt, in vyū ov θe disturb۔ing kondiʃun۔s in Jerūsalem, Ī θink it best fōr mē tū turn ōver al θe monē tū yū. Θā plot aganst θe mastōr, and inkās anēθin ʃud hapen tū mē, yū wud not bē hamper۔t.” And hē hand۔d tū Dāvid al θe apostolik kaʃ and θe rēsēt۔s fōr al θe monē on deposit.

Az θe sun apēr۔d tū ekspand, bēkum ōranj, and lōer tōward θe hil۔ē hōrīzon, Jēsus and θe twelv start۔d down·hil. Tū avōid krowd۔s pas۔ing θrū Kidron valē bak and fōrθ bētwēn Geθsemān Publikpark and Jerūsalem, θā wak۔d ōver θe western brow ov Mowntin ov Oliv۔s tū mēt θe rōd lēd۔ing from Beθanē down tū θe sitē. At θe plās θā had tārē۔d θe prēvēus ēvenin, θā sit۔d, and wīl awāt۔ing θe kover ov dark۔nes Jēsus tok۔d tū θā, sā۔ing, “Ī hav plān۔lē tel۔d yū۔s θat Ī must depart yū۔s in θe world tū karē on θe work ov θe king۔dom. Fōr θis purpos Ī set۔d yū۔s apart, in θe hil۔s ov Galilē. Wut yū۔s hav ekspērēens۔d wiθ mē yū۔s must now māk redē tū ʃār wiθ oθer۔s. Az θe Faθer send۔d mē intū θis world, sō iz Ī send۔ing yū۔s fōrθ tū reprezent mē and finiʃ θe work Ī start۔d.” Pōint۔ing tū θe darken۔ing sitē, hē kontinyū۔d, “Yū۔s lōok down on yonder sitē in sōrō, bēkuz yū hav ērhēr۔d mī word۔s tel۔ing ov θe end ov Jerūsalem. Ī hav warn۔d yū۔s lest yū۔s ʃud dī in it’s destruktʃun and sō delā θe prōklāmāʃun ov θe gospel ov θe king۔dom. Alīkwīz dū Ī warn yū۔s tū tāk hēd lest yū nēd۔leslē ekspōz yōrself۔s tū peril wen θā kom tū tāk θe son ov man. Ī must gō, but yū۔s iz tū rēmān az witnes۔s tū θis gospel wen Ī hav go۔t, ēven az Ī direkt۔d θat Lazarus flē from raθ θat hē mā liv tū prōklām θe glōrē ov God. If it iz θe Faθer’s wil θat Ī depart, noθin yū۔s mā dū kan frustrāt θat divīn plan. Tāk hēd lest θā kil yū۔s alsō. Let yōr sōul۔s bē valyant in dēfens ov θe gospel bī spērit powr, but bē not mis۔lē۔t intū anē fūol۔iʃ atempt tū dēfend θe son ov man. Ī nēd nō dēfens bī θe hand ov man; θe armē۔s ov heven iz ēven now nēr at hand; but Ī iz dētermin۔d tū dū θe wil ov mī Faθer in heven, and θerfōr must wē submit tū θat wiq iz sō sūn tū kom upon wē.” Jēsus θen stand۔d, and θā folō۔d hē down·hil and intū θe busel۔ē sitē. Krowd۔s josel۔d θā, but nun rekognīz۔d hū wuz pas۔ing.

Wen θā arīv۔d at θe plās ov dīn۔in, yung Jon Mark wuz θer tū grēt θā, and welkom θā intū his faθer’s hōm. Wīl Jēsus linger۔d tū qat wiθ Elīja and Marē Mark, θā’s yung son lēd۔d θe aposol۔s tū θe up۔er qāmber. On θe long U-ʃāp tābel, surownd۔t bī 13 sōfa۔s (tipikal fōr θe Pasōver selebrāʃun ov a prosperus Jūan howshōld) wuz bred, wīn, water, and herb۔s. Insīd θe dōr wuz θe yūsūal piqer۔s ov water, a bāsin, and towel۔s fōr waʃ۔ing dustē fōot۔s, but bēkuz Jēsus had arānj۔d θat nō servant۔s bē prezent, ēq aposol θink۔d, ‘Hū ʃal waʃ owr fōot۔s?’, ēq desīd۔ing hē wud not lōer hiself bē θe servant ov θe oθer۔s. Nekst, ēq wonder۔d weθer hē ʃud sēt hiself ōr wāt fōr Jēsus tū asīn sēt۔in plās۔s. Wīl θā hesitāt۔d, Jūdas Iskārēot step۔d ōver tū θe sēt ov onor, at θe leftsīd ov θe hōst, signifī۔ing θat hē intend۔d tū rēklīn θer az θe prefer۔t gest. Jon Zebedē θen wāst۔d nō tīm klām۔ing θe nekst prefer۔d sēt, at θe rītsīd ov θe hōst. Pēter fēl۔d sō ānger۔ē at θā’s presumpʃun θat hē marq۔d arownd θe tābel and tāk۔d his plās on θe lō۔est sōfa, hōp۔ing Jēsus wud kal hē tū a hī۔er won. Θe oθer۔s θen qūz۔d plās۔s, som nēr Jūdas, som nēr Pēter. Az θā trād۔d ānger۔ē rekrimināʃun۔s, Jēsus apēr۔d in θe dōr·wā, hesitāt۔d, and wak۔d ōver tū his plās. Rēlēv۔ing θe tenʃun wiθ a smīl, hē sā۔d, “Ī hav grāt۔lē desīr۔d tū ēt θis Pasōver wiθ yū۔s. Ī arānj۔d θis super fōr tūnīt bēkuz, rēgard۔in tomorō, wē iz al in θe hand۔s ov θe Faθer, hūz wil Ī hav kom tū fulfil.” Lebeus miks۔d θe wīn and water, and his twin, Θadēus, hand۔d θe kup tū Jēsus, hū ofer۔d θanks, θen sā۔d, “Tāk θis kup and divīd it among yōrself۔s and, wen yū۔s partāk ov it, rēalīz θat Ī ʃal not agin drink wiθ yū۔s θe frūt ov θe vīn bēkuz θis iz owr last super. Wen wē sit agin in θis maner, it wil bē in θe king۔dom tū kom.” After drink۔ing θe first kup, Jēsus rīz۔d, wak۔d ōver tū θe waʃ bāsin, flōpōr۔d water, and wiθ θe towel prepār۔d tū waʃ Pēter’s fōot۔s. Pēter prōtest۔d vēhement۔lē, but invān, az Jēsus waʃ۔d his fōot۔s, θen go۔d arownd θe tābel and waʃ۔d θe fōot۔s ov θe oθer eleven aposol۔s. Afterward hē rēturn۔d tū his plās az hōst, and after lōok۔ing ōver his bēwilder۔d aposol۔s, sā۔d, “Yū۔s kal mē mastōr. If, θen, yōr mastōr hav waʃ۔d yū۔s’ fōot۔s, wī wuz yū۔s not wilin tū waʃ won anoθer’s fōot۔s? Wut leson ʃud yū۔s lern from θe parabel Ī hav justnow enakt۔d? Yū۔s hav witnes۔d θe wā ov servis in mī līf. Blesed iz yū۔s hū wil hav θe grāʃus kuraj tū sō serv.” Jēsus ad۔d, “Wen Ī enter۔d θis qāmber, yū۔s wuz dispyūt۔ing among yōrself۔s az tū hū ʃud sit at θe plās۔s ov onor. Suq onor۔s θe Farisē۔s sēk, but it ʃud not bē sō among ambasadōr۔s ov θe heven۔ē king۔dom. Dū yū۔s not no θat θer kan bē nō plās ov prefer۔ment at mī tābel?” Θen θe Alfeus twin۔s bring۔d fōrθ θe bred and wīn, wiθ θe biter herb۔s and θe pāst ov drī۔t frūt۔s. Θe aposol۔s ēt۔d in sīlens, but under θe inflūens ov Jēsus’s qērful۔nes θā sūn bēgin qat۔ing. Dur θe sekond mēlkōrs, Jēsus koment۔d, “Mī klokowr hav kom, but it wuz not rēkwīr۔t θat won ov yū ʃud bētrā mē intū θe hand۔s ov mī enemē۔s.” Startel۔t, al twelv aposol۔s lōok۔d at won anoθer, ask۔ing, “Iz it ī?” Jēsus kontinyū۔d, “Θis iz θe kom۔ing tū frūiʃun ov θe konsēl۔t ēvil in θe hart ov won hū fāl۔d tū luv θe trūθ wiθ his entīr sōul. How desētful iz θe intelektūal prīd θat presēd θe spiritūal downfal! Mī frend ov manē yēr۔s, hū ēven now ēt mī bred, iz wilin tū bētrā mē, ēven az hē now dip his hand wiθ mē in θe diʃ.” Jēsus, dip۔ing θe bred in θe diʃ ov herb۔s, hand۔d it tū Judas. Jon, hū rēklīn۔d on Jēsus’s rītsīd, tiltlēn۔d ōver and ask۔d, “Hū iz it?” Jēsus anser۔d, “Alredē hav Ī tel۔d yū۔s: hē tū hū Ī giv۔d θe sop.” But it wuz sō natūral fōr θe hōst tū first giv θe sōk۔t bred tū θe won hū sit۔d on his leftsīd, θat eleven ov θe twelv dū۔d not komprēhend. Jēsus θen tiltlēn۔d ōver tū Jūdas, hū had bēkum fērful lest his breθren rēalīz θat hē wuz θe betrā۔ōr, and sā۔d, “Wut yū hav desīd۔d tū dū, dū kwik۔lē.” Jūdas θenupon rīz۔d from θe tābel and wak۔d hāst۔lē owt ov θe rūm. Θe oθer aposol۔s, stil konfyūs۔ē, wonder۔d if (bēkuz θā belēv۔d θat Jūdas stil karē۔d θe monē purs) Jēsus had send۔d hē on an erand fōr an adiʃun tū θe super. Θe Alfeus twin۔s flōpōr۔d θe θird kup ov wīn – θe “kup ov bles۔in” – and hand۔d it tū Jēsus, hū, rīz۔ing from θe kowq, bles۔d it, sā۔ing, “Tāk θis kup, al ov yū۔s, and drink ov it in rēmembrans ov mē. Θis iz θe kup ov θe bles۔in ov a nū dispensāʃun ov grās and trūθ, θe emblem ov θe bestōal and ministrē ov θe divīn spērit ov trūθ.” Θen Jēsus pik۔d up θe bred and, after giv۔ing θanks, brāk۔d it, and pas۔d θe pēs۔s arownd, sā۔ing, “Ēt θis bred ov rēmembrans. Θe word ov θe Faθer, az rēvēl۔t in θe Son, iz indēd θe bred ov līf.” After al stand۔d and sing۔d a solm tū konklūd θe mēl, Jēsus sā۔d, “Ī iz θe vīn, mī Faθer iz θe farm۔ōr, and yū۔s iz θe branq۔s. Θe Faθer rēkwīr ov mē ōnlē θat yū۔s prōdūs muq frūt۔s. Θe vīn iz prūn۔d ōnlē tū inkrēs θe frūtful۔nes ov it’s branq۔s; evrē branq kom۔ing owt ov mē θat prōdūs nō frūt۔s, θe Faθer wil tāk awā. Evrē branq θat prōdūs frūt۔s, θe Faθer wil klenz θat it mā prōdūs mōr frūt۔s. Az θe branq kan·not prōdūs frūt۔s unles it abīd in θe vīn, nēθer kan yū۔s yēild θe frūt۔s ov luv۔ē servis unles yū۔s abīd in mē. Hē hū resīd in mē, and Ī in hē, wil bring fōrθ manē frūt۔s ov θe spērit and ekspērēens θe suprēm jōē ov yēild۔ing θis spiritūal harvest. Hērin iz θe Faθer glōrēfī۔d: θat θe vīn hav manē liv۔in branq۔s, and θat evrē branq prōdūs manē frūt۔s.” Nekst Jēsus wak۔d ōver tū θe yung۔est aposol, Jon Zebedē, and bles۔d hē wiθ advīs and enkuraj۔ment, ask۔ing hē tū lōok after Jēsus’s familē, and ad۔ing, “Rēmān nēr at hand”. Θen Jēsus wak۔d ōver tū ēq aposol wiθ an individyūal bles۔in. Tū al hē sā۔d, “Tūnīt yū۔s wil al bē in grāt dānjer ov stumbel۔ing. Yū۔s no it iz rīt۔d, ‘Θe ʃeperd wil bē smīt۔t and θe ʃēp۔s wil skater.’ Wen Ī iz absent, θer iz dānjer θat som ov yū۔s wil sukum tū dowt۔s bēkuz ov wut bēfal mē. But Ī promis now θat Ī wil sūn kom bak tū yū۔s fōr a litel pērēod, and θat Ī wil θen gō bēfōr yū۔s intū Galilē.” Pēter θen put۔d his hand on Jēsus’s ʃōlder, sā۔ing, “Nōmater if al mī breθren ʃud sukum tū dowt۔s, Ī promis θat Ī wil not stumbel ōver anēθin yū mā dū. Ī wil gō wiθ yū and, if nēd bē, dī fōr yū.” Jēsus rēplī۔d, “Pēter, verilē, verilē, Ī sā tū yū, θis nīt θe rūster wil not krō until yū hav denī۔d mē θrīs.” Tū al hē sā۔d, “Rēmember mī promis: Wen Ī iz rāz۔d up, Ī wil tārē wiθ yū۔s fōr a sēson bēfōr Ī gō tū θe Faθer.” Θā sing۔d anoθer himsong, and depart۔d fōr Mowntin ov Oliv۔s.

Az Jēsus and his eleven aposol۔s eksit۔d θrū θe sitē gāt۔s, elswār on Jerūsalem’s nārō wind۔ē strēt۔s, hurē۔ing tōward θe hōm ov Elīja Mark, wuz Jūdas Iskārēot and several tempel gard۔ōrs, inklūd۔ing θā’s komand۔ōr. Arīv۔ing at θe Mark hows tyū lāt, Jūdas fēl۔d distres۔t; hē had no۔d θat dur θe mēl ōnlē Pēter and Sīmon Zelotes wuz gird۔t wiθ sōrd۔s. Hē infōrm۔d θe komand۔ōr θat θā wud nēd tū gō up tū θe Geθsemān kamp·sītplās, wār mōr θan siks ten۔s ov disīpel۔s, inklūd۔ing visit۔ing Helasan۔s, wud bē enkownter۔t, suplī۔t wiθ an ampel number ov sōrd۔s. Fēr۔ing fōr his ōn sāftē, Jūdas bōld۔lē rēkwest۔d fōurtē wepon۔t sōjōr۔s. Θe komand۔ōr agrē۔d, but bēkuz θe Jūan oθōritē۔s had nō suq fōrs, θā go۔d tū θe fōrtres ov Antonia, wār θe Rōman komand۔ōrt, upon lern۔ing θā want۔d sōjōr۔s tū arest Jēsus, rēfyūz۔d, refer۔ing θā tū his sūpērēor ofisōrt, hū infōrm۔d θā θat θā wud hav tū sēk oθōritē from nun lō۔er θan Jūdea۔ē govern۔ōr Pontēus Pīlat.

Ap θat tīm, Jēsus and θe eleven arīv۔d bak at θā’s prīvat kamp·sītplās abov Geθsemān Publikpark. Θe aposol۔s wuz surpriz۔d θat Jūdas wuz not θer wāt۔ing fōr θā. Θā bēsēj۔d Andrū abowt his wārabowts, but θā’s qēf rēmark۔d ōnlē, “Ī dū not no wār Jūdas iz, but Ī fēr hē hav dezert۔d wē.” Θe eleven, muq ajitāt۔t, engāj۔d in hēt۔d diskuʃun abowt θā’s felō aposol, wīl Dāvid Zebedē (wiθ nū infō from his ājent۔s) and Jon Mark (hū had bin stā۔ing nēr tū Jēsus fōr θe purpos ov protekt۔ing hē, and θus had folō۔d θā up from θe sitē) mōʃun۔d Jēsus asīd, rēvēl۔d θat θā had observ۔d Jūdas dur several dā۔s, and warn۔d θat his bētrāl wuz iminent. Jēsus respond۔d, “Mī frend۔s, noθin kan hapen tū θe son ov man unles it iz θe wil ov θe Faθer in heven. Let not yōr hart۔s bē ankʃus. Al θing۔s ʃal work tūgeθer fōr θe glōrē ov God and θe salvāʃun ov pēpel۔s.” However, Jēsus’s qērful atitūd wuz nōtis۔ablē wān۔ing. Rēturn۔ing from his tok wiθ Dāvid and Jon, hē sā۔d tū θe aposol۔s, “Mī frend۔s, gō tū yōr rest. Prepār yōrself۔s fōr tomorō. Mī pēas Ī lēv wiθ yū۔s.” Az hē mōʃun۔d θā tū θā’s tent۔s, hē kal۔d tū Pēter, and tū Jāms and Jon Zebedē, sā۔ing, “Rēmān wiθ mē fōr a litel pērēod.” Sīmon Zelotes θen lēd۔d θe oθer ten tū his tent, wār θe sōrd۔s wuz hīd۔d, and hand۔d won tū ēq aposol. Ōnlē Naθanēl rēfyūz۔d, sā۔ing, “Mī breθren, θe mastōr rēpēt۔lē tel۔d wē θat his king۔dom iz not ov θis world, and θat his disīpel۔s ʃud not fīt wiθ sōrd۔s tū bring abowt it’s establiʃment. Wē hav witnes۔d his mīt۔ē powr, θus hē kud dēfend hiself if hē sō desīr۔d. Ī wil prā, but Ī wil not wēld a sōrd.” Andrū θen hand۔d bak his sōrd; θus nīn aposol۔s pozes۔d wepon۔s. Rēzent۔ment miks۔d wiθ ʃok at Judas’ dezerʃun domināt۔d θā’s θot۔s az θā separāt۔d – Pēter, Jāms, and Jon rēturn۔ing tū bē wiθ Jēsus.

Jēsus kal۔d tū Dāvid, and sā۔d, “Send tū mē yōr fast۔est and trust·worθē۔est mesajōr. Dāvid prezent۔d Jākob, wons an ōvernīt run۔ōrt bētwēn Beθsīda and Jerūsalem; adres۔ing hē, Jēsus sā۔d, “In al hāst, gō tū Abner at Filadelfia and tel hē, ‘Θe mastōr send grēt۔ins ov pēas tū yū, and sā θat θe klokowr hav kom wen hē wil bē deliver۔t intū θe hand۔s ov his enemē۔s, hū wil put۔t hē tū deθ, but θat hē wil rīz from θe ded and apēr tū yū sūn, bēfōr hē gō tū θe Faθer, and θat hē wil θen giv yū gīdans until θe tīm wen a nū tēq۔ōr ʃal kom tū resīd in yōr hart۔s.’” After Jākob had rēhers۔d θe mesaj, Jēsus dispaq۔d hē, sā۔ing, “Fēr not anē man, Jākob, fōr θis nīt an non۔visabel mesajōr wil run bī yōr sīd.” Wen Jākob had depart۔d, Dāvid sā۔d tū Jēsus, “Mastōr, Ī hav had grāt jōē in mī servis wiθ yū. Mī broθer۔s iz yōr aposol۔s, but Ī hav dēlīt۔d tū dū θe les۔er θing۔s az θā ʃud bē dū۔t, and Ī ʃal mis yū wiθ al mī hart wen yū iz go۔t.” Jēsus sā۔d, “Dāvid, mī son, oθer۔s hav dū۔d wut θā wuz direkt۔t tū dū, but θis servis hav yū dū۔d ov yōr ōn hart, and Ī hav not bin non۔mindful ov yōr devōtʃun. Yū, alsō, ʃal serv wiθ mē in θe ēternal king۔dom.” Dāvid θen sā۔d, “Yū no, mastōr, Ī send۔d fōr yōr familē, and Ī hav word bī a mesajōr θat θā arīv۔d θis ēvenin in Jerikō. Θā wil bē hēr erlē tomorō mōrnin, az it wud bē dānjerus fōr θā tū kom up θat blod۔ē rōd dur nīt.” Jēsus sā۔d, “Let it bē sō.” Dāvid θen wak۔d tū θe up۔er trāl θat lēd۔d tū θe Beθanē-Jerūsalem rōd, θer tū stand gard. Jon Mark, bī prē۔aranj۔ment, wak۔d tū θe rōd kom۔ing up from Kidron brōok, θe lōkāʃun ov his self۔impōz۔t owtpōst dūtē; but kyūrēus۔itē sūn ōverwelm۔d hē, sō hē fōrsāk۔d his sentinel pōst and folō۔d Jēsus, Pēter, Jāms, and Jon Zebedē intū a nērbī ravēn, wār from his hīd۔ing plās among buʃ۔s hē kud ērhēr θā’s vōis۔s.

Jēsus ask۔d his θrē aposol۔s tū sit and waq, and hē, apēr۔ing soroful, wak۔d a ʃōrt distans awā. Θer hē nēl۔d, his fās tū θe grownd, and prā۔d, “Mī Faθer, Ī kom۔d intū θis world tū dū yōr wil, and sō Ī hav. Ī no θat θe klokowr hav kom tū lā down θis līf in θe fleʃ, and Ī ʃrink not from it. But Ī wud no θat it iz yōr wil θat Ī drink θis kup. Send mē aʃūrans θat Ī wil plēz yū in mī deθ ēven az Ī hav in mī līf.” Sūn afterward wen hē rēturn۔d tū his aposol۔s, hē fīnd۔d θā aslēp. Wāk۔ing θā, hē ask۔d, “Kan yū۔s not waq wiθ mē ēven won klokowr? Kan·not yū۔s sē θat mī sōul iz eksēd۔bē soroful, ēven tū deθ, and θat Ī krāv yōr kompanyonʃip?” After θe θrē had arowz۔d from θā’s slumber, Jēsus agin go۔d apart bī hiself and agin prā۔d, “Faθer, Ī no it iz posabel tū avōid θis kup – al θing۔s iz posabel wiθ yū – but Ī hav kom tū dū yōr wil, and wīl θis iz a biter kup, Ī wil drink it if it iz yōr wil.” Wīl hē θus prā۔d, an ānjel kom۔d down tū his sīd and, spēk۔ing tū hē, eksplān۔d θat θe Faθer desīr۔d his son tū komplēt his Erθ bestōal bī pas۔ing θrū θe krētūr ekspērēens ov deθ; θe ānjel θen tuq۔d hē, strenkθen۔ing hē, and depart۔d. Jēsus, sit۔ing alōn in θe fōrest, wuz fīnal۔lē konvins۔d θat God intend۔d tū alow natūral ēvent۔s tū tāk θā’s kōrs, and hē iterāt۔d his dētermināʃun tū rēfrān from yūtilīz۔ing anē ov his soveren powr۔s. But likwidrop۔s ov perspīrāʃun rōl۔d down his fās. Θe divīn mīnd ov Jēsus no۔d θat hē had dū۔d his best fōr θe twelv aposol۔s, but θe hyūman hart ov Jēsus wiʃ۔d θat mōr kud hav bin dū۔t fōr θā bēfōr hē lēv۔d θā alōn in θe world. Jēsus trū۔lē luv۔d his breθren, but hē wuz īsolāt۔t from his familē in θe fleʃ, and won ov his aposol۔s wuz bētrā۔ing hē. His erθ۔ē faθer Jōsef’s pēpel۔s had rējekt۔d hē and θerbī sēl۔d θā’s dūm az an eθnisitē wiθ a speʃal miʃun on Erθ. His hyūman۔itē wuz not rēsistant tū prīvat lōnlē۔nes, publik ʃām, and θe apērans ov fālūr ov his mīt۔ē koz. Suq sentiment۔s maswā۔d hevē۔lē upon hē. In his grāt sōrō hē rēmember۔d bak tū θe dā۔s ov his qīld۔hōod in Nazareθ, his erlē tēq۔in in Galilē, twū spiritūal ekspērēens۔s on Mowntin Hermon, sunrīz۔s and sunfal۔s on ʃimer۔ing lāk Galilē – θōz plezant memōrē۔s fōrtifī his hyūman hart fōr his impend۔ē trīal. Wen hē rēturn۔d tū his θrē aposol۔s, hē agin sē۔d θā slumber۔ing. Hē wāk۔d θā, sā۔ing, “At suq an klokowr Ī nēd yū۔s tū prā wiθ mē, wī dū yū۔s fal aslēp?” Θen fōr a θird tīm hē wiθdro۔d, prā۔ing, “Faθer, yū sē mī slēp۔ing aposol۔s; hav mersē upon θā. Θe spērit iz indēd wilin, but θe fleʃ iz wēak. And now, Faθer, not mī wil, but yōr’s, bē dū۔t.” And wen hē had finiʃ۔d prā۔ing, hē lā prostrāt on θe grownd. Fīnal۔lē hē stand۔d and wak۔d bak tū his aposol۔s, wons mōr slumber۔ing. Hē rēq۔d down and tender۔lē ʃāk۔d θā awāk, sā۔ing, “Arīz, lets rēturn tū kamp. Bēhōld, hē hū bētrā mē iz at hand. Θe klokowr hav kom wen mī qūn ʃal bē skater۔t.” And az θā wak۔d bak up·hil θrū θe θin fōrest, abov۔hed hover۔d asembel۔t hōst۔ōrs ov a vast krēāʃun, al benēθ θe jōint komand ov Gābrēl and θe divīn indwel۔ing presens ov Jēsus. Θe diviʃun lēd۔ōrs ov θat non۔visabel heven۔ē armē had bin warn۔d not tū interfēr wiθ erθ۔ē ēvent۔s unles Jēsus hiself sō komand۔d.

Nōsūner had θā arīv۔d bak at θe kamp·sītplās, wen twū mesajōr۔s hurē۔lē arīv۔d, ask۔ing fōr Dāvid. Wen Pēter infōrm۔d θā ov Dāvid’s owtpōst lōkāʃun, θā run۔d in θat direkʃun. Θe oθer āt aposol۔s wuz aslēp in θā’s tent۔s, and Jēsus fōrbid۔d Pēter tū wāk θā. But θe Helasan۔s, kamp۔d nērbī, had pōst۔d a sentinel, hū, witnes۔ing θe eksīt۔ē mesajōr۔s, arowz۔d his kompātrēot۔s, hū kom۔d strēm۔ing from θā’s tent۔s, dres۔d and karē۔ing wepon۔s. Jēsus, konsern۔d θat his oθer aposol۔s wud awāk, and wud atempt tū dēfend hē, and subsekwent۔lē bē kil۔t, ask۔d al not tū folō hē, and wak۔d down·hil tōward θe oliv jūspres nēr θe publikpark’s entrans. Yung Jon Mark hāsten۔d θrū θe oliv trē۔s, and hīd۔d in a smal ʃed nēr θe jūspres. Non-sē۔t, nūmerus selestēal hōst۔ōrs hover۔d in redē۔nes.

From θe fōrest bēlō, tōrq۔s and lantern۔s aprōq۔d. Az Jēsus sit۔d wāt۔ing, θer apēr۔d in θe klēr۔in Jūdas Iskārēot, lēd۔ing a grūp ov wepon۔t sōjōr۔s and tempel gard۔ōrs. Ap θe sām tīm, from θe hilsīd abov aprōq۔d θe θrē aposol۔s (Pēter, Jāms, and Jon) and θirtē ov θā’s felō kamp۔ōrts, hav۔ing bin alert۔d bī θe tōrq۔s swing۔ing arownd θe brow ov θe hil. Az Jūdas strīd۔d fōrward tū akost Jēsus, θe twū grūp۔s sēs۔d wak۔ing. Jēsus, stand۔ing bētwēn θā, in a last efōrt tū sāv Jūdas from bētrā۔ing hē, kal۔d tū θe Rōman kaptin, “Hū dū yū sēk?” Θe kaptin anser۔d, “Jēsus ov Nazareθ.” Jēsus, step·ing fōrward, sā۔d, “Ī iz hē.” Θer wuz nō nēd, θerfōr, fōr Jūdas tū prōsēd wiθ his trātorus plan; however, tū enʃur hē wud klām his rēward and onor۔s, hē wak۔d ōver tū Jēsus and kis۔d his fōrhed, sā۔ing, “Hāl, mastōr and tēq۔ōr.” Jēsus rēplī۔d, “Frend, iz it not enuf tū dū θis? Wud yū ēven bētrā θe son ov man wiθ a kis?” Jēsus step۔d tōward θe gard۔ōrs and sōjōr۔s and agin ask۔d, “Hū dū yū sēk?” Agin θe kaptin rēplī۔d, “Jēsus ov Nazareθ.” Jēsus sā۔d, “Ī hav tel۔d yū θat Ī iz hē. Θerfōr, let θēz oθer۔s gō θā’s wā. Ī iz redē tū gō wiθ yū۔s.” Θe mater sēm۔d setel۔d wen θe Surēyan bodē·gard ov θe hī prēst, nām۔d Malqus, step۔d ōver tū Jēsus and prepār۔d tū bīnd his hand۔s bēhīnd his rēr۔sīd. Pēter, sē۔ing his mastōr subjekt۔d tū θat indignitē, nōlonger ābel tū rēstrān hiself, dro۔d his sōrd and ruʃ۔d fōrward tū smīt Malqus. Jēsus rāz۔d a fōrbid۔ing hand tū Pēter and sā۔d stern۔lē, “Pēter, put awā yōr sōrd. Θā hū liv bī θe sōrd ʃal dī bī θe sōrd. Dū yū not no θat Ī kud ēven now komand mōr θan twelv lējon۔s ov ānjel۔s and θā’s asōʃēāt۔s tū deliver mē from θe hand۔s ov θēz fyū man۔s?” Jēsus’s word۔s efektiv۔lē halt۔d fizikal rēsistans bī his folō۔ōrs, but arowz۔d sufiʃent fēr in θe kaptin θat hē komand۔d his sōjōr۔s tū grab Jēsus and bīnd hē. Jēsus, az θā bind۔d his rist۔s, sā۔d, “Wī dū yū kom owt aganst mē wiθ sōrd۔s az if tū sēz a rob۔ōr? Wen Ī dā۔ē tēq۔d in θe tempel, yū۔s māk۔d nō efōrt tū arest mē.” Θe kaptin θen komand۔d his sōjōr۔s tū sēz Jēsus’s folō۔ōrs, but θā flē۔d intū θe surownd۔ē dark fōrest.

Wen al wuz kwīet, Jon Mark emerj۔d from θe ʃed, eskāp۔d from a linger۔ing sōjōr, and hāsten۔d bak up·hil tū θe kamp tū infōrm Dāvid; θen, suspekt۔ing θat θe sōjōr۔s wud tāk Jēsus tū θe hōm ov Anas, hē hed۔d at a fast pās vīa a ʃōrt rūtwā θrū mūn ilūmināt۔t oliv ōrqard۔s in θat direkʃun. Dāvid wāk۔d θe slēp۔ing aposol۔s, and θā hurē۔d down·hil tū θe sēn ov θe arest, wār θōz hū had flē۔d intū θe fōrest – eksept Pēter and Jon Zebedē – had rē۔gaθer۔d. After a ʃōrt diskuʃun, Sīmon Zelotes stand۔d on θe stōn wal ov θe oliv pres, deklār۔d his lōyal۔itē, and eksōrt۔d his felō۔s tū hāsten after θe sōjōr۔s and reskyū Jēsus. Θe mājoritē ekspres۔d agrē۔ment, but θen Naθanēl klīm۔d ontū θe wal and rēpēt۔d his erlē۔er odēens·spēq, emfasīz۔ing θat Jēsus had instrukt۔d θe aposol۔s tū prēserv θā’s līf۔s tū spred θe gospel. Jāms Zebedē ad۔d θat Jēsus had tel۔d Pēter tū ʃēθ his sōrd. Tomas rēmīnd۔d θā θat θā’s mastōr had kownsil۔d Lazarus tū avōid deθ; hē perswād۔d his felō aposol۔s tū abandon θā’s reskyū atempt, and insted tū skater. Dāvid anowns۔d θat θe kamp·sītplās wud bēkum θe nū mesajōr hedkwarter۔s. Θenupon aposol۔s Naθanēl, Maθyū, Filip, and θe Alfeus twin۔s hed۔d fōr frend۔ē hōm۔s in Beθpāj, wīl Tomas, Andrū, Jāms, and Sīmon Zelotes hed۔d down·hil tū hīd in θe sitē.

Mēnwīl Jon Zebedē and Pēter, after hīd۔ing among θe oliv trē۔s, had emerj۔d tū folō θe sōjōr۔s and Jēsus az θā, inklūd۔ing Jūdas, hed۔d down·hil tōward hī prēst۔s emeritus Anas’ palas sitūāt۔d lō۔er on θe mowntin. Pēter lag۔d bēhīnd, but Jon Zebedē, rēmember۔ing his mastōr’s instrukʃun۔s tū rēmān nēr at hand, hurē۔d nēr۔er tū Jēsus az hē wak۔d along bētwēn θe kaptin ov θe Rōman sōjōr۔s and θe komand۔ōr ov θe tempel gard. Θe komand۔ōr, nōtis۔ing Jon, tel۔d his asist۔ōr, “Tāk θis man and bīnd hē. Hē iz won ov θe folō۔ōrs.” But θe Rōman kaptin kownter-komand۔d θat nō man molest hē, rēmīnd۔ing θe Jūan komand۔ōr, “Rōma۔ē lo alow anē imprison۔ōr wīl bēing juj۔d tū hav atlēst won frend tū stand wiθ hē.” Θus Jon wak۔d bēsīd Jēsus, hū uter۔d not a word. Jūdas Iskārēot drop۔d bak bēhīnd θe marq۔ōrs. Pēter trāl۔d at a distans and, az hē pas۔d bī a buʃ, dispōs۔d ov his sōrd. Wen θā arīv۔d at Anas’ palas, θe Rōman kaptin komand۔d a sōjōr, “Akompanē θe imprison۔ōr and sē θat θēz Jūan۔s dū not kil hē wiθowt Pīlat’s konsent. And sē θat his frend, θe Galilēen, iz permit۔d tū stand bī and observ.” After Jon Zebedē had enter۔d θe palas kōrtyard wiθ Jēsus and θe gard۔ōrs, Jūdas arīv۔d at θe gāt, but, sē۔ing Jon, turn۔d arownd and hed۔d fōr θe palas ov Kīafas, wār hē no۔d θe rēal lokōrtrīl wud okur. Sūn after hē had depart۔d, Pēter arīv۔d; Jon Zebedē nōtis۔d hē, and spēk۔d tū θe gāt tend۔ōrm, hū hē no۔d, rēkwest۔ing θat ʃē alow Pēter tū enter, and ʃē asent۔d. Θus Pēter enter۔d θe kōrtyard, and, fēl۔ing afrād and konfyūs۔ē, wonder۔ing ēven wut hē wuz dū۔ing θer, wak۔d ōver tū sit bī θe qarkōl fīr tū warm hiself.

Anas wuz nōlonger θe hī prēst – θat tītel hav۔ing bin pas۔d tū his son۔inlo Kīafas – but hē wuz stil θe mōst powrful and inflūenʃal Jūan, and hē wuz dētermin۔d tū rēmān sō. Θus, alθō ap θirtē membōrts ov θe Sanhedrin wuz wāt۔ing at Kīafas’ palas tū sit juj۔ment on Jēsus, Anas had instrukt۔d θe Rōman kaptin tū bring Jēsus tū his palas. Upon θā’s arīval hē enter۔d his spāʃus odēens qāmber, sēt۔d hiself in a larj qār, nod۔d tū Jon Zebedē – hū wiθ his broθer Jāms and his moθer Salōmē (a distant kin ov Anas) had visit۔d θe palas dur manē Passovers – and dur several mōment۔s sīlent۔lē survā۔d θe imprison۔ōrt . Wen Jēsus wuz yung, Anas had tāk۔d an interest in hē, but had bin disapōint۔t wen θe lad had ʃun۔d θe rēlijus akademē۔s, and sins θen Jēsus, alθō non۔dowt۔bē rēlijus, had vēr۔d awā from tradiʃunal tēq۔ins pas۔d along dur twelv sentūrē۔s sins θe tīm ov Mōses. Dur θā’s sekond mēt۔in at his palas Anas had bin ʃok۔t bī Jēsus’s arogant rūd۔nes, and mōr rēsent۔lē Jēsus had bin uter۔ing publik stātment۔s θat kud ōnlē bē konsider۔t blasfēmus. But θe akt θat jenerāt۔d bīfar θe mōst enmitē wuz Jēsus’s disrupʃun ov Anas’ revenū۔s from tempel komers. After a fyū mōment۔s, Anas sā۔d tū Jēsus, “Yū rēalīz θat somθin must bē dū۔t abowt yōr tēq۔in, bēkuz yū iz disturb۔ing pēas and ōrder.” Hē had hōp۔d θat bī dro۔ing upon θā’s erlē۔er akwāntans, hē kud perswād Jēsus tū abandon his klām۔s and depart Kānan, but, fās۔ing θe stalwart and dētermin۔ē Galilēen, hū apēr۔d ēven mōr pōizd θan hē rēmember۔d, hē no۔d suq a propōsel wud bē fyūtil. After a poz, hē ask۔d, “Wut iz θe nām۔s ov yōr disīpel۔s, bēsīds θe ajitāt۔ōr Sīmon Zelotes?” Wen Jēsus dū۔d not rēplī, hē kontinyū۔d, “Dū yū not kār weθer ōr not Ī iz frend۔ē? Dū yū hav nō rēgard fōr θe powr Ī hav in dētermin۔ing θe iʃyū۔s ov yōr impend۔ē lokōrtrīl?” Jēsus rēplī۔d, “Anas, yū no θat yū kud hav nō powr ōver mē unles it wuz permit۔t bī mī Faθer. Som wud destrōē θe son ov man bēkuz θā iz ignorant; θā no nō beter. But yū, frend, no wut yū iz dū۔ing. How kan yū, θerfōr, rējekt θe līt ov God?” Anas, hū had alredē dētermin۔d θat Jēsus must ēθer depart Kānan ōr dī, ask۔d, “Wut eksakt۔lē iz yū trī۔ing tū tēq? Wut dū yū klām tū bē?” Jēsus anser۔d, “Yū wel no. Manē okāʃun۔s hav Ī tēq۔d in θe sinagog۔s and in θe tempel; in sēkret Ī hav tēq۔d noθin. Wī θen dū yū ask?” Θenupon θe qēf stūard ov θe palas, stand۔ing nērbī, slap۔d Jēsus’s fās, sā۔ing, “How dār yū anser θe hī prēst wiθ suq word۔s?” Tū Anas, hū had not rēbyūk۔d his stūard, Jēsus sā۔d, “Mī frend, if Ī hav spēk۔d ēvil, provīd evidens; but if Ī hav spēk۔d θe trūθ, wī θen ʃud yū smīt mē?” Anas, tū kolekt his θot۔s, stand۔d and depart۔d θe rūm, lēv۔ing Jēsus alōn wiθ θe howshōld atend۔ōrs and θe tempel gard۔ōrs. A gāt tend۔ōr (atend۔ing θe entrans) wak۔d ōver tū wār Pēter wuz warm۔ing hiself, and ask۔d misqēvēus۔lē, “Iz yū not alsō won ov θis man’s disīpel۔s?” Pēter, surpriz۔d and fērful, anser۔d, “Ī iz not.” Sūn anoθer servant wak۔d ōver and wiθ a smerk ask۔d Pēter, “Dū۔d Ī not sē yū in θe garden wen θā arest۔d θis felō? Iz yū not alsō won ov his folō۔ōrs?” Pēter, bī θen alarm۔d, sā۔d, “Ī no not θis man, nēθer iz Ī won ov his folō۔ōrs.” Θe gāt tend۔ōrm rēturn۔d, tēz۔ing hē, sā۔ing, “Mī sister hēr sē۔d yū in θe tempel wiθ θis man. Wī dū yū denī it?” Pēter anser۔d, “Ī dū not ēven no hē; Ī never ērhēr۔d ov hē bēfōr.” Fērful ov arest, hē stand۔d, and wak۔d bak owt intū θe kōrtyard, wenupon hē ērhēr۔d a rūstōr krō, θen rēmember۔d his mastōr’s predikʃun.

Bī θen a klokowr had pas۔d. Anas rē۔apēr۔d, wak۔d ōver tū Jēsus, and ask۔d, “Dū yū klām tū bē θe mesīa, θe deliver۔ōr ov Jūan۔s?” Rēplī۔d Jēsus, “Anas, yū hav no۔d mē sins mī yūθ. Yū no θat Ī klām tū bē noθin eksept θat wiq mī Faθer hav apōint۔d, and θat Ī hav bin send۔t tū al pēpel۔s, jentīl۔s and Jūan۔s.” Anas sā۔d, “Ī hav bin tel۔t θat yū hav klām۔d tū bē θe mesīa. Iz θat trū?” Jēsus lōok۔d upon Anas, rēplī۔ing, “Sō yū hav sā۔d.”

Mesajōr۔s arīv۔d, inkwīr۔ing wut tīm Jēsus wud bē bring۔t bēfōr θe lokōrt ov θe Sanhedrin. Anas θenupon dispaq۔d Jēsus, stil bind۔d, in θe kustodē ov tempel gard۔ōrs, tū θe palas ov Kīafas, hē hiself tū sūn folō. Az gard۔ōrs lēd۔d Jēsus θrū θe kōrtyard, Jēsus nōtis۔d Pēter, hūz yūsūal۔lē self۔konfident fās, ilūmināt۔t bī tōrq·līt۔s, rēvēl۔d blak despār, az θe aposol sē۔d on his mastōr’s fās an ekspreʃun ov pitē blend۔d wiθ luv. After Jēsus and θe gard۔ōrs pas۔d owt ov θe palas gāt۔s, Pēter folō۔d θā, but ōnlē a ʃōrt distans. Not ābel tū gō far۔er, hē slump۔d tū θe rōd۔sīd, and wēp۔d biter۔lē.

Ap mid۔wā bētwēn mid۔nīt and don, θe qēf prēst Kīafas, at his palas, komand۔d θat θe Sanhedrin lokōrt ov inkwīrē bēgin. Jēsus, dres۔d in his yūsūal tūnik, his hand۔s bind۔d bēhīnd his bak, apēr۔d bēfōr ap θirtē membōr۔s ov θe Sanhedrin – qēf prēst۔s, Sadyūsē۔s, Farisē۔s, skrīb۔s – al in jolē mūd۔s at hav۔ing θā’s nemesis fīnal۔lē in θā’s kluq۔s. Anas arīv۔d and sit۔d bēsīd Kīafas. Jon Zebedē wuz alow۔d tū witnes θe prōsēd۔ins. Θōz ov θe Sanhedrin hū had bin simpaθetik tū Jēsus had kwit۔d, and θōz hū want۔d tū trēt Jēsus fār۔lē had bin ekspel۔t, θus θe lokōrt wuz yūnanimus in θā’s dētermināʃun tū eksekyūt Jēsus. But θā fās۔d twū problem۔s. Ōnlē Rōman govern۔ōr Pontēus Pīlat kud lēgal۔lē kondem an imprison۔ōr tū deθ, and θe rēlijus lēd۔ōrs’ grēvans۔s aganst Jēsus – blasfēmē, flont۔ing ritūal, klām۔ing tū bē a son ov God, perfōrm۔ing mirakel۔s wiθ θe ād ov θe devil, disrupt۔ing tempel komers, θreten۔ing θā’s posiʃun۔s ov welθ and prestēj – vīōlāt۔d nō Rōma۔ē lo۔s. And tīm wuz ʃōrt: dur θe prepārāʃun dā bēfōr θe Pasōver nō sekyūlar work kud bē dū۔t after nūn; govern۔ōr Pīlat had arīv۔d fōr θe selebrāʃun, but hē kud at anē tīm rēturn tū θe Rōma۔ē kapital ov Jūdea, Sēzarea; hōld۔ing θe popyūlar imprison۔ōr dur several dā۔s risk۔d θe īr ov θe popyūlas, at prezent in Jerūsalem in hyūj number۔s. Θe lokōrtrīl prōsēd۔d, but fars۔lē, witnes۔s vent۔ing θā’s hātred bī fling۔ing eksajerāt۔ē akyūzāʃun۔s, wiθ qēf prēst Kīafas akt۔ing mōr alīk prosikyūt۔ōr θan juj, and wons ēven slap۔ing Jēsus’s fās. Θe akyūz۔t māntān۔d his pōiz and spēk۔d not a word in dēfens. Tīm wuz pas۔ing wiθ nō progres in fōrmyūlāt۔ing akyūzāʃun۔s θat vīōlāt۔d Rōma۔ē lo on wiq konvins۔ing witnes۔s konsistent۔lē agrē۔d, θus Kīafas ajurn۔d θe lokōrtrīl fōr won klokowr. Az membōr۔s eksit۔d θe rūm, som spit۔d on Jēsus, oθer۔s slap۔d his fās. Jēsus, wiθ a nod ov his hed, indikāt۔d tū Jon – hū hē fēr۔d wud bē non۔abel tū rēstrān hiself, wiθ lēθal konsekwens۔s – tū depart θe rūm. Tempel gard۔ōrs and servant۔s ov θe hī prēst θenupon amyūz۔d θāself۔s kurs۔ing Jēsus, mok۔ing hē, spit۔ing upon hē, fistpunq۔ing hē, strīk۔ing his fās wiθ an īorn rod. Θus dū۔d Jūan۔s rēvīl and mistrēt Jēsus fōr an entīr klokowr. Θe lokōrtrīl rēsūm۔d – it’s alter۔t tōn sērēus and urjent – wiθ θe artikyūlāʃun ov θrē fōrmal akyūzāʃun۔s aganst Jēsus: hē wuz a pervert۔ōr ov Jūan۔s, desēv۔ing θā and insīt۔ing θā tū rebelyon; hē kownsil۔d Jūan۔s tū rēfyūz tū pā tribyūt tū Sēzar; and bī klām۔ing tū bē a king and θe fownd۔ōr ov a nū tīp ov king۔dom, hē insīt۔d trēson aganst θe Rōma۔ē emperōrt.

At dābrāk, Pēter, hū after kolaps۔ing in tēr۔s bī θe rōd۔sīd had pas۔d tū slēp from emōʃunal eksosʃun, awāk۔d, and, hōp۔ing tū fīnd his broθer Andrū, truj۔d bak up·hil tū θe kamp·sītplās. But it wuz al but dezert۔t: ōnlē Dāvid and θrē run۔ōrs rēmān۔d. Θe aposol۔s had skater۔d, and θe Helasan۔s had depart۔d. Dāvid dispaq۔d Pēter, akompanē۔t bī a mesajōr, bak down·hil tū Jerūsalem tū jōin Andrū at θe hōm ov Nikōdemus. Sūn afterward at θe kamp·sītplās arīv۔d Jūd, Jēsus’s broθer in θe fleʃ, in advans ov θe rēmān۔ōr ov Jēsus’s familē, ōnlē tū lern θat Jēsus had alredē bin arest۔t. Θus hē hāsten۔d bak down·hil tōward Jerikō, wiθ instrukʃun۔s from Dāvid tū gō wiθ his moθer and sib۔s tū Beθanē, and θer at θe hōm ov Marθa and Marē awāt nūz from mesajōr۔s.

Ap θe sām tīm θat Frīdā mōrnin at Antonia fōrtres, θe Jerūsalem hedkwarter۔s ov govern۔ōr Pontēus Pīlat, arīv۔d Jēsus, along wiθ tempel gard۔ōrs, ap fiftē ov his akyūz۔ōrs inklūd۔ing θe Sanhedrin lokōrt, θe hī prēst Kīafas (but not fōrmer hī prēst Anas), Jūdas Iskārēot, and aposol Jon. Despīt θe erlē klokowr Pīlat, bēkuz θe nīt bēfōr hē had oθōrīz۔d θe yūtilizāʃun ov Rōma۔ē sōjōr۔s tū arest Jēsus, wuz prepār۔d tū rēsēv۔d θā. Θe Jūan۔s rēfyūz۔d tū enter θe bild۔in – fēr۔ing θat insīd leven wuz yūtilīz۔t in bāk۔ing bred, wiq θā belēv۔d wud render θā non۔klēn and θerbī prēvent θā from partāk۔ing in θe afternūn fēst ov θanksgivin and nesesitāt θā’s subjekʃun tū purifikāʃun seremōnē۔s after sunfal bēfōr θā kud bē elijabel tū partāk in θe Pasōver super. Θus Pīlat konsent۔d tū hōld θe publik lokōrtrīl on θe bild۔in’s front step۔s. Apēr۔ing bēfōr θe asembelē, hē ask۔d, “Wut akyūzāʃun dū yū۔s bring aganst θis man?” Rēplī۔d θe spōksman fōr θe Sanhedrin lokōrt, “If θis man wuz not an ēvil dū۔ōr, wē wud not hav deliver۔d hē tū yū.” Pīlat sā۔d, “Θen juj hē in akōrdans wiθ yōr ōn lo۔s.” Θe spōksman rēplī۔d, “It iz not loful fōr wē tū put anē man tū deθ, and θis disturb۔ōr iz worθ۔ē tū dī fōr θe θing۔s hē hav sā۔d and dū۔d.” Pīlat, hū no۔d jeneral۔lē abowt Jēsus and had bin infōrm۔t in mōr dētāl bī his wīf Kodēa (a parʃal konvert tū Jūdāizm), surmiz۔d θat hē had vīōlāt۔d eksēsēatrikal lo۔s, θus hē sā۔d, “Ī wil not kondem θis man tū deθ wiθowt a lokōrtrīl. Nēθer wil Ī konsent tū eksamin hē until yū hav prezent۔d yōr akyūzāʃun۔s aganst hē in rīt۔in.” Hī prēst Kīafas θenupon signal۔d θe lokōrt klerk, hū hand۔d θe govern۔ōr a pāper kontān۔ing θe θrē akyūzāʃun۔s aganst Jēsus. Pīlat θen sumon۔d Jēsus, along wiθ his witnes Jon Zebedē, tū folō hē insīd, and lēd۔d θā tū a prīvat qāmber, wār θā sit۔d. Pīlat bēgin۔d bī sā۔ing hē dū۔d not belēv Jēsus wuz an insīt۔ōr ov rebelyon, θen ask۔d, “Dū۔d yū ever tēq θat tribyūt ʃud bē rēfyūz۔t Sēzar?” Jēsus, indikāt۔ing Jon, anser۔d, “Ask hē ōr anē oθer man hū hav ērhēr۔d mī tēq۔in.” Jon θen testifī۔d θat Jēsus never sā۔d not tū pā taks۔s, and θat Jēsus and his aposol۔s pā۔d taks۔s bōθ tū Sēzar and tū θe tempel. Pīlat turn۔d bak tū Jēsus; “Now rēgard۔in θā’s θird akyūzāʃun, iz yū θe king ov θe Jūan۔s?” Jēsus rēplī۔d, “Pīlat, dū yū ask θis fōr yōrself, ōr dū yū tāk θis kwestyon from mī akyūz۔ōrs?” Θe govern۔ōr anser۔d: “Iz Ī a Jūan? Yōr qēf prēst۔s ask۔d mē tū kondem yū tū deθ. Ī kwestyon θe validitē ov θā’s akyūzāʃun۔s and iz ōnlē trī۔ing tū diskover fōr mīself wut yū hav dū۔d. Tel mē, hav yū sā۔d θat yū iz θe king ov Jūan۔s, and dū yū sēk tū establiʃ a nū king۔dom?” Jēsus anser۔d, “Dū yū not persēv θat mī king۔dom iz not ov θis world? If mī king۔dom wuz ov θis world, ʃur۔lē wud mī disīpel۔s fīt θat Ī ʃud not bē deliver۔t intū θe hand۔s ov θe Jūan۔s. Mī presens hēr bēfōr yū iz sufiʃent tū ʃō al pēpel۔s θat mī king۔dom iz a spiritūal dominyon. And θis salvāʃun iz fōr jentīl۔s, az wel az fōr Jūan۔s.” “Θen yū iz a king afteral?” ask۔d Pīlat. Jēsus anser۔d, “Yes. Ī iz suq a king, and mī king۔dom iz θe familē ov θe fāθ son۔s ov mī Faθer hū iz in heven. Fōr θis purpos wuz Ī birθ۔t intū θis world, θat Ī ʃō mī Faθer tū al pēpel۔s and giv evidens tū θe trūθ ov God. And ēven now dū Ī deklār tū yū θat evrē won hū luv θe trūθ ērhēr mī vōis.” Koment۔d θe govern۔ōr, haf in jest, “Trūθ, wut iz trūθ? Hū no?” Tū hē, klēr۔lē θe imprison۔ōrt, hū apēr۔d jentel and wērē, yet majestik and uprīt, wuz not a dānjerus rebel aspīr۔ing tū topel Rōma’s lēdrūl ov Kānan, and Pīlat, bēing familyar wiθ θe Stōik۔s’ tēq۔in θat “θe wīz man iz king” konsider۔d θat hē komprēhend۔d Jēsus’s mēn۔in ov “king” and “king۔dom”. Θus hē go۔d bak owtsīd and sā۔d tū θe asembel۔d akyūz۔ōrs, “Ī hav eksamin۔d θis man, and fīnd nō falt in hē. Ī dū not θink hē iz gilt۔ē ov θe akyūzāʃun۔s. Hē ot tū bē frē۔t.” Θe Jūan۔s erupt۔d in rāj, demand۔ing in lowd vōis۔s θat Jēsus ʃud dī. Won ov θe Sanhedrin bōld۔lē upstep۔d tū Pīlat and sā۔d, “Θis man ajitāt θe multitūd, bēgin۔ing in Galilē and kontinyū۔ing θrūowt al Jūdea. Hē iz a misqēf māk۔ōr and an ēvil dū۔ōr. Yū wil long rēgret it if yū let θis wiked man gō frē!” Pīlat, hū dur his ten yēr۔s az govern۔ōr ov Jūdea had lern۔d θe best polisē wuz tū if posabel plākāt θe Jūan lēd۔ōrs, upon ērhēr۔ing θat Jēsus wuz from Galilē, disern۔d an opōrtūnitē tū avōid responsabelitē in desīd۔ing θe kās. Kal۔ing tū θe gard۔ōrs, hē sā۔d, “Θis man iz a Galilēen. Tāk hē now tū Herod, hū iz hēr fōr θe Pasōver, and wen hē hav eksamin۔d hē, rēpōrt his ōpinyon tū mē.” Jēsus tiltlēn۔d ōver tū his aposol and sā۔d, “Jon, yū kan dū nō mōr fōr mē. Gō tū mī moθer and bring ʃē tū sē mē bēfōr Ī dī.” Θus Jon, hū had sureptiʃus۔lē updāt۔d Dāvid’s mesajōr۔s and θerbī lern۔d θat Jēsus’s familē wuz hed۔d from Jerikō tū Beθanē, rēluktant۔lē hurē۔d awā.

Θe tempel gard۔ōrs θenupon lēd۔d Jēsus, folō۔t bī his akyūz۔ōrs and an inkrēs۔ing multitūd, tū θe ōld Malabēan palas ov fōrmer king Herod θe sōkald Grāt, wār tetrark Herod resīd۔d wen visit۔ing Jerūsalem. Tetrark Herod, lōok۔ing at Jēsus, dū۔d not rekognīz hē az θe yūθ hū 21 yēr۔s erlē۔er had apēr۔d bēfōr hē in θe Galilēen sitē ov Sepōris plēd۔ing (invān) fōr a just dēsiʃon rēgard۔in monē ō۔t his faθer hū had bin aksidantal۔lē kil۔d wīl work۔ing on won ov θe publik bild۔ins. Θe tetrark ov Galilē and Perea, hiself a Jūan, stil fēl۔d gilt۔ē at hav۔ing komand۔d Jon θe baptīz۔ōr’s eksekyūʃun, and had worē۔d abowt Jēsus wen hē wuz prēq۔ing in Galilē, but had alsō bin kyūrēus abowt hē. Hē ask۔d Jēsus kwestyon after kwestyon, θen dār۔d hē tū perfōrm a mirakel, but Jēsus rēplī۔d not a word. Klēr۔lē, Herod observ۔d, Jēsus wuz not alīk θe owtspoken fīr۔ē profet hū had ekspōz۔d and dēnowns۔d his prīvat līf. Fīnal۔lē Herod, hū had nō jurisdikʃun ōver Jēsus in Jūdea, and not want۔ing tū bē responsabel fōr anoθer profet’s deθ, arā۔d hē in an ōld purpel rōyal rōb and dispaq۔d hē bak tū θe govern۔ōr.

Wen gard۔ōrs bring۔d Jēsus bak tū Antonia hedkwarter۔s, Pontēus Pīlat rē۔apēr۔d on θe front step۔s and anowns۔d tū θe qēf prēst۔s and θe Sanhedrin θat nēθer hē nor Herod juj۔d Jēsus gilt۔ē ov θe θrē akyūzāʃun۔s, ad۔ing, “In fakt, Ī fīnd nō falt in hē.” Az θe Jūan۔s prepār۔d tū prōtest aganst θe rēlēs ov Jēsus, a larj krowd arīv۔d ask۔ing fōr θe rēlēs ov an imprison۔ōr in onor ov θe Pasōver fēst, in akōrdans wiθ θā’s tradiʃun. Surj۔ing up θe step۔s, θā kal۔d owt θe nām ov Barabas, θe son ov a prēst, hū had bin konvikt۔d ov roberē and murder on θe Jerikō rōd and kondem۔t tū dī. Pīlat, tū ekstrikāt hiself from his predikament, sujest۔d insted Jēsus, but θe qēf prēst۔s ʃowt۔d, “Barabas! Barabas!” and θe fikel Jūan۔s, inklūd۔ing manē ov θe sām pēpel۔s hū had aplod۔d Jēsus’s termināʃun ov komers in θe tempel fōur dā۔s erlē۔er, urj۔d onward bī θā’s rēlijus lēd۔ōrs, rēpēt۔d θe krī. Pīlat ask۔d θe multitūd, “If Ī rēlēs θe murder۔ōrt Barabbas, wut ʃal Ī dū wiθ Jēsus?” Θe rēlijus lēd۔ōrs, and θen θe krowd, ʃowt۔d, “Krūsifī hē! Krūsifī hē!” Θe govern۔ōr prefer۔d not tū kondem a man hē rēgard۔d az inosent ov Rōma۔ē lo tū deθ tū apēz θōz hū hē lēdrūl۔d, θerfōr, θink۔ing tū arowz θā’s pitē, hē komand۔d gard۔ōrs tū tāk Jēsus intū θe iner kōrtyard (owt ov θe publik’s sīt) tū bē wip۔t. Θā tī۔d Jēsus tū θe pōst, and wip۔d hē. Afterward θe gard۔ōrs put۔d a brād۔d krown ov θorn۔s on his hed, put۔d a rēdgras in his hand az a mok spekter, and nēl۔d bēfōr hē, mok۔ing hē, sā۔ing, “Hāl, king ov θe Jūan۔s!” Θen θā spit۔d upon hē and slap۔d hē. Pīlat θen lēd۔d his imprison۔ōr – his fās drip۔ing wiθ blod – his fōrm bow۔d down wiθ sufer۔ing and grēf – bak owtsīd θe bild۔in, prezent۔d hē tū θe krowd, and sā۔d, “Bēhōld θe man! Agin Ī deklār tū yū۔s θat Ī fīnd nō krīm in hē, and hav۔ing skurj۔d hē, Ī wud rēlēs hē.” But θe multitūd ʃowt۔d, “Krūsifī hē! Krūsifī hē! Krūsifī hē!” Az Pīlat stil wāver۔d, hī prēst Kīafas aprōq۔d hē, ʃāk۔d an avenj۔ing finger in Pīlat’s fās, and sā۔d wiθ ānger۔ē word۔s θat θe entīr multitūd kud ērhēr: “If yū rēlēs θis man, yū iz·not Sēzar’s frend, and Ī wil sē θat θe emperōrt no al.” Pīlat ask۔d sarkastik۔lē, “ꝭal Ī krūsifī yōr king?” Jūan۔s anser۔d, “Yes, krūsifī hē! Wē hav nō king but Sēzar.” Pīlat kapitūāt۔d, sā۔ing, “Sē tū it.” Wen hē komand۔d sōjōr۔s tū rēlēs Barabas and tū prepār tū krūsifī Jēsus, Jūan۔s lowd۔lē qēr۔d. Pīlat komand۔d θat a bāsin ov water bē bring۔t tū hē, and hē waʃ۔d his hand۔s, sā۔ing, “Ī iz inosent ov θe blod ov θis man.” Glēful Jūan۔s rēplī۔d, “His blod bē on wē and on owr qīld۔s.”

Kīafas and his asōʃēāt۔s θen go۔d direkt۔lē tū θā’s yūsūal mēt۔in plās in θe hal ov hyū۔t stōn in θe tempel tū rēpōrt tū wāt۔ing membōr۔s ov θe Sanhedrin. Jūdas Iskārēot arīv۔d sūn afterward tū kolekt his onor۔s and rēward. However, ov θōz hū nōtis۔d Jūdas, som rēakt۔d wiθ alūf۔nes, oθer۔s wiθ ekspreʃun۔s ov non۔disgīz۔t kontempt. A servant ov θe hī prēst mōʃun۔d hē tū akompanē hē owtsīd, and θer tel۔d hē, “Ī hav bin apōint۔d tū giv yū yōr rēward,” and hand۔d Jūdas 30 silver kōin۔s, θe prīs ov a helθ۔ē slāv. At his insult۔ē trēt۔ment – Jūdas had enviʃun۔d bēing lod۔t in front ov θe Sanhedrin and prezent۔t wiθ a substanʃal rēward – Jūdas fēl۔d stun۔t. After wander۔ing arownd in a dāz, hē hurē۔d bak intū θe tempel, and tū θe Sanhedrin sā۔d, “Ī rēpent θat Ī hav dū۔d θis. Ī want tū eskāp θe gilt ov θis dēd.” His lisen۔ōrs skof۔d, won sā۔ing, “Wut iz θat tū wē? Bē go۔t!” Jūdas hurl۔d θe 30 kōin۔s ontū θe flōr and, almōst tērful۔lē, wak۔d owt. It don۔d on hē θat hē had māk۔d a trajik mistāk, ōr far wors: θat hē had komit۔d θe worst ov sin۔s. His rēward, hē rēalīz۔d, wuz tū bēkum a despīz۔t owtkast. Fōrsāk۔t and alōn, hē wak۔d bēyond θe sitē wal۔s, and down tū desolāt Hinom valē, from wār hē klīm۔d stēp rok۔s. Tāk۔ing θe girdel from his turban, hē fasen۔d won end tū a smal trētrunk, tī۔d θe oθer abowt his nek, and jump۔d ōver θe presipis. Θe tīnot θat his nervus hand۔s had tī۔d lūsen۔d, and hē fal۔d ontū jag۔ē bōlder۔s tū his deθ.

Ap θat tīm Rōman sōjōr۔s arīv۔d at θe Geθsemān kamp·sītplās ōbā۔ing a komand tū arest Jēsus’s folō۔ōrs. But θe sītplās wuz emptē. Dāvid Zebedē had mūv۔d his mesajōr hedkwarter۔s up·hil, and had alredē dispaq۔d run۔ōrs wiθ nūz ov Jēsus’s iminent krūsifiks۔un tū Jēsus’s familē, tū θe Helasan۔s, az wel az tū supōrt۔ōrs in θe sitē۔s ov Beθsīda, Pela, Filadelfia, Sidon, ꝭeqem, Hebron, and az far awā az Dimaʃk and Aleksandrēa. Non۔alīk almōst evrēbodē els, literal-mīnd۔ē Dāvid belēv۔d Jēsus wen hē predikt۔d hē wud “rīz agin on θe θird dā”, and hē θerfōr dispaq۔d instrukʃun۔s tū θe aposol۔s tū asembel erlē Sundā mōrnin at θe hōm ov Nikōdemus – wār hē hiself plan۔d tū hīd wiθ Pēter and Andrū.

After govern۔ōr Pīlat had put۔d Jēsus inqarj ov Rōman sōjōr۔s tū bē krūsifī۔t, θe kaptin desīd۔d θat twū kondem۔d θēf۔s (kaptūr۔d wiθ θā’s lēd۔ōr Barabas) hū had bin skedyūl۔d tū dī after θe Pasōver festiv۔itēs ʃud insted bē krūsifī۔t θat mōrnin wiθ Jēsus – θerfōr a delā wīl θe twū wuz feq۔d from prison and skurj۔d. Wīt sīn۔s wuz prepār۔d: θōz fōr θe θēf۔s rīt۔d wiθ θā’s nām۔s abov θe word۔s “brigand”, θe oθer inskrīb۔d bī Pontēus Pīlat hiself, “Jēsus ov Nazareθ – King ov θe Jūan۔s” in Latin۔ēz, Helas۔ēz, and Aramāik۔ēz langwij۔s; wen Jūan lēd۔ōrs objekt۔d, θe govern۔ōr rēplī۔d, “Wut Ī hav rīt۔d, Ī hav rīt۔d.” Θe imprison۔ōrts’ klōz wuz rēmūv۔d and substitūt۔d wiθ lōinkloθ۔s. Fīnal۔lē θe kaptin (θe sām man hū had lēd۔d Rōman sōjōr۔s θe prēvēus nīt tū arest Jēsus at Geθsemān) and twelv sōjōr۔s lēd۔d Jēsus and θe twū rob۔ōrs tōward θe sītplās ov θe krūsifiks۔un at Gōlgōθa. Ēq ov θe kondem۔d man۔s wuz rēkwīr۔d, per kustom, tū karē a krūsifiks akros·bēm, θe long۔er hevē۔er uprīt pōst۔s hav۔ing bin transpōrt۔t separāt۔lē. Θe ōrdinārē rūtwā wuz vīa θe long۔est rōd, sō θat manē spektāt۔ōrs kud vyū θā, but θat dā θā go۔d bī θe mōst direkt rūtwā nōrθ۔ward. Ap 200 pēpel۔s folō۔d, inklūd۔ing a fyū Jūan lēd۔ōrs, som (mōst۔bē sēkret) simpaθīz۔ōrs, θe rēmān۔ōr ēθer enemē۔s ōr spektāt۔ōrs want۔ing tū waq θe man۔s tōrtur۔t tū deθ – θe barbārik meθod hav۔ing ōrijināt۔d from Fonēʃan۔s, and adopt۔d bī Rōman۔s tū eksekyūt non۔Rōman۔s. Az θe proseʃun pas۔d along θe nārō strēt۔s ov Jerūsalem, tenderhart۔ē Jūan woman۔s hū had ērhēr۔d Jēsus’s word۔s ov qēr and kompaʃun, and·or hū no۔d ov his līf ov luv۔ē ministrē, kud not rēfrān from wēp۔ing, wālkrī۔ing, lament۔ing – alθō it wuz un۔loful tū ekspres simpaθē fōr θe kondem۔t. Wen som ov θā ēven dār۔d tū folō along his sīd, Jēsus, hū had not spēk۔d a word sins bēing kondem۔t tū deθ bī Pīlat, turn۔d tū θā and sā۔d, “Doter۔s ov Jerūsalem, wēp not fōr mē, but raθer fōr yōrself۔s and yōr qīld۔s. Mī work iz dū۔d; sūn Ī gō tū mī Faθer. But, bēhōld, θe dā۔s iz kom۔ing wen yū۔s ʃal sā, ‘Blesed iz θe baren and θōz hūz brest۔s hav never sukel۔d θā’s bābē۔s.’ Sūn yū۔s wil prā θat rok۔s from θe hil۔s fal on yū۔s tū deliver yū۔s from yōr teror.” Far۔er along, az hē truj۔d along karē۔ing θe hevē akros·bēm, Jēsus fēl۔d inkrēs۔bē wērē: hē had not ēt۔d sins θe last super wiθ his aposol۔s, nor had hē slēp۔d won wink θe prēvēus nīt, not tū menʃun bēing bēt۔t, wip۔t and skurj۔t – al wiq sēm۔d mīnor kompār۔d tū his spiritūal disapōint۔ment, āngwiʃ at his impend۔ē tōrtur, and hyūman lōnlē۔nes. Sūn after pas۔ing θrū θe Dimaʃk gāt, hē stager۔d, and fal۔d. Sōjōr۔s ʃowt۔d, and kik۔d hē, but hē kud not arīz. Θe kaptin, no۔ing wut Jēsus had endur۔t, komand۔d θe sōjōr۔s tū desist, and sumon۔d a man (nām۔d Sīmon, from Sirēnē in nōrθern Afrika, visit۔ing Jerūsalem tū atend θe Pasōver) tū ʃōlder Jēsus’s akros·bēm and karē it θe rēmān۔ōr ov θe wā up·hil tū Gōlgōθa. On θe hil, sōjōr۔s had finiʃ۔d erekt۔ing in hōl۔s θe θrē vertikal timber۔s. Visabel bēyond wuz vila۔s ov θe welθ۔ē, and on θe oθer sīd ov θe rōd wuz larj ōrnāt tūm۔s.

Non۔visabel tū al, heven۔ē hōst۔ōrs stand۔d bī in antisipāʃun ov witnes۔ing Jēsus’s Erθ۔ē bestōal tū būst θe spiritūal level ov hyūman۔itē sūn tū end wiθ his un۔nōbel krētūr deθ az a kondem۔t krīminal.

Sōjōr۔s first bind۔d Jēsus’s arm۔s wiθ kōrd۔s tū θe akros·bēm, θen wiθ metal۔ē spīk۔s θā nāl۔d his hand۔s tū θe wōod. Θā hōist۔d θe akros·bēm and nāl۔d it tū θe uprīt timber ov θe krūsifiks. Jēsus, sufer۔ing ekskrūʃēāt۔ē pān, prā۔d, “Faθer, fōrgiv θā, bēkuz θā no not wut θā dū.” Sōjōr۔s bind۔d his ānkel۔s tū θe pōst, and hamer۔d won long metal۔ē spīk θrū bōθ ov his fōot۔s intū θe wōod. Mōst ov his maswāt wuz supōrt۔d bī a θik peg insert۔d intū θe pōst slīt۔bē bēlō his fōot۔s – slīt۔bē les θan bodēwāst-hīt from θe grownd. Alīkwīz θā nāl۔d θe twū rob۔ōrs tū krūsifiks۔s on bōθ sīd۔s ov Jēsus. Θe kaptin θen nāl۔d θe wīt sīn۔s wiθ qarkōl inskrībʃun۔s tū nēr θe top ov ēq krūsifiks. Bī θen it wuz mid۔mōrnin, Frīdā, 7 April, yēr 30.

Marē, θe moθer ov Jēsus, at θat tīm arīv۔d wiθ her son Jūd and doter Rūθ. Sē۔ing θā, Jēsus smīl۔d. Mōr θen mōr Jūan۔s arīv۔d at θe sēn. Som sīlent۔lē waq۔d θe man۔s slō۔lē dī, wīl manē wag۔d θā’s hed۔s and denowns۔d Jēsus, sā۔ing, “Yū hū wud destrōē θe tempel and bild it agin in θrē dā۔s, sāv yōrself.” “If yū iz θe son ov God, wī dū yū not kom down from yōr krūsifiks?” Lēdrūl۔ōrs ov θe Jūan۔s mok۔d hē, sā۔ing, “Hē sāv۔d oθer۔s, but hiself hē kan·not sāv.” Oθer۔s sā۔d, “If yū iz θe king ov θe Jūan۔s, kom down from θe krūsifiks, and wē wil belēv in yū.” “Hē ēven klām۔d tū bē a son ov God, but lōok at hē now, krūsifī۔t bētwēn twū θēf۔s.” Jēsus dū۔d not rēplī tū θā’s tont۔s. Won ov θe brigand۔s sā۔d tū Jēsus, “If yū iz θe son ov God, wī dū yū not sāv yōrself and wē?” But θe oθer brigand kal۔d ōver tū hē, “Hav yū nō fēr ēven ov God? Dū yū not sē θat wē iz sufer۔ing fōr owr dēd۔s, but θat θis man sufer un۔just۔lē? Beter θat wē ʃud sēk fōrgiv۔nes fōr owr sin۔s and salvāʃun fōr owr sōul۔s.” Wen Jēsus smīl۔d at hē, θe brigand ad۔d, “Lōrd, rēmember mē wen yū kom intū yōr king۔dom.” Jēsus rēplī۔d, “Verilē, verilē, Ī sā tū yū, yū ʃal somtīm bē wiθ mē in Paradīs.” Won woman – a membōr ov a Jūan grūp θat opōz۔d krūsifiks۔uns az eksesiv۔lē krūl – hand۔d up on a pōl a sop ov narkotik wīn, but Jēsus, alθō θirst۔ē, rēfyūz۔d tū drink it. Bī lāt mōrnin ap won-θowzand pēpel۔s had asembel۔d at θe bās ov θe hil tū witnes θe spektikal. Stand۔ing nēr Marē, Rūθ, and Jūd, wuz aposol Jon Zebedē and θōz hē had rēturn۔d wiθ, inklūd۔ing his moθer Salōmē, Marē θe wīf ov Klōpas and sister ov Jēsus’s moθer, Marē Magdalēn, Rebeka ov Sepōris, and oθer frend۔s. Jēsus lōok۔d down upon his moθer and sā۔d, “Woman, bēhōld yōr son!” Lōok۔ing at aposol Jon, hē sā۔d, “Mī son, bēhōld yōr moθer!” tū iterāt θat hē want۔d hē tū waqkār ʃē. Hē ad۔d, “Ī desīr θat yū۔s depart θis plās.” Sō Jūd lēd۔d θā’s moθer Marē awā, wīl θe oθer woman۔s wiθdro۔d a ʃōrt distans. Az nūn aprōq۔d, mōst ov θe antagonīz۔ē and kyūrēus spektāt۔ōrs depart۔d fōr Pasōver prepārāʃun۔s; bī nūn rēmān۔d ōnlē ap fiftē pēpel۔s. Θirtēn sōjōr۔s, setel۔ing down fōr θā’s long deθ waq, ēt۔d θā’s lunq and drink۔d qēp sowr wīn (dub۔t vinegar), won derīsiv۔lē ofer۔ing a drinktōst, “Hāl and gōod fōrtūn tū θe king ov Jūan۔s!” Jēsus, lōok۔ing down upon θā, sā۔d, “Ī θirst,” upon wiq θe kaptin flōpōr۔d wīn ontū a sponj, ataq۔d tū θe end ov his javelin, and rāz۔d it sō θat Jēsus kud mōisten his parq۔d lip۔s. Sūn after nūn θe skī darken۔d from fīn sand in θe ār, karē۔t bī hot wind۔s from θe Rub al-kalē desert, a komon fenomenon, alθō it wuz erlē in θe sand·storm sēson. Az θe skī furθer darken۔d and kut۔ing sand wip۔d θrū θe ār, mōst ov θe spektāt۔ōrs hāsten۔d bak tū θe sitē, lēv۔ing ōnlē Jēsus’s sister Rūθ and broθer Jūd (hū had rēturn۔d), Jon Zebedē and his moθer Salōmē, Marē Magdalēn, Rebeka, and nīn oθer woman۔s. Won klokowr after nūn θe skī wuz sō dark θat θe sun wuz blokād۔t owt. Jēsus’s hyūman konʃusnes bēgin۔d tū fād. Uter۔d hē, “Mī God, mī God, wī hav yū fōrsāk۔d mē?” A kupel ov klokowr۔s lāter, mid۔afternūn, hē kal۔d owt in a lowd vōis, “It iz finiʃ۔d! Faθer, intū yōr hand۔s Ī komend mī spērit.” Θen Jēsus bow۔d his hed, and relinkwiʃ۔d his mōrtal līf.

*

After θe deθ ov Jēsus, az θe sand·storm abāt۔d and θe skī brīten۔d, aposol Jon send۔d θe woman۔s tū θe hōm ov Elīja Mark, wār θā wuz welkom tū tārē dur θe Sabaθ dā, Jon rēmān۔ing at θe krūsifiks۔un sītplās. Θe Jūan rēlijon lēd۔ōrs wuz worē۔d θat ded bodē۔s wud bē lēv۔t ekspōz۔t after sunfal, in vīōlāʃun ov θā’s ritūal, θus θā go۔d bēfōr govern۔ōr Pīlat rēkwest۔ing θat sōjōr۔s brāk θe leg۔s ov θe θrē krūsifī۔d man۔s, θat θe karkas۔s bē rēmūv۔t from θā’s krūsifiks۔s and karē۔t sowθ ov θe sitē and, az wuz kustomārē fōr krūsifiks۔un viktim۔s, dump۔t intū θe krīminal pit۔s (wār θā wud bē ekspōz۔t tū wīld bēst۔s). Pīlat agrē۔d, and dispaq۔d θrē sōjōr۔s tū Gōlgōθa, hū brāk۔d θe leg۔s ov θe twū θēf۔s, θerbī kil۔ing θā, but diskover۔d Jēsus alredē ded; tū bē sertin, won ov θe sōjōr۔s pērs۔d Jēsus’s leftsīd wiθ a spēr. Pīlat wuz nekst visit۔t bī Nikōdemus and Jōsef ov Arimaθēa – bōθ fōrmer membōr۔s ov θe Sanhedrin, but belēv۔ōrs in Jēsus, Jōsef’s doter bēing a membōrm ov θe woman۔s’ kontinjent – ask۔ing θat Jēsus’s bodē bē giv۔t tū θā fōr proper burēal. Jōsef, hū ōn۔d a nū familē tūm in his garden on a hilsīd nēr θe krūsifiks۔un sītplās, had bring۔d wiθ hē a larj amownt ov monē fōr a brīb (a komon praktis fōr θōz hū wiʃ۔d tū spār θā’s krūsifī۔t kin۔s from θe pit۔s); Pīlat rēfyūz۔d θe monē, yet signatūr۔d θe permiʃun dokyūment. Wen Jōsef and Nikōdemus arīv۔d at Gōlgōθa, sōjōr۔s wuz rēmūv۔ing Jēsus’s bodē from θe krūsifiks, wīl reprezentativ۔s ov θe Sanhedrin stand۔d bī sō θat nun ov Jēsus’s folō۔ōrs kud prēvent his bodē from bēing karē۔d tū θe krīminal burēal pit۔s. Wen Jōsef prezent۔d θe pozeʃun dokyūment tū θe kaptin, θe Jūan۔s rāz۔d a tūmult and klamor۔d fōr pozeʃun, and wen θe kaptin rēfyūz۔d, θā vīōlent۔lē trī۔d tū sēz θe bodē, wenupon θe kaptin komand۔d fōur ov sōjōr۔s, θā’s sōrd۔s dis۔ʃēθ۔t, tū gard Jēsus’s bodē az it lā۔d on θe hil۔ē grownd, wīl oθer sōjōr۔s qās۔d awā θe fyūrēus Jūan۔s

It wuz lāt afternūn wen θe entombment proseʃun ov Jēsus ov Nazareθ start۔d from Gōlgōθa. Jēsus’s bodē, rap۔d in a linen ʃēt, wuz karē۔d bī Jōsef, Nikōdemus, Jon Zebedē, and θe Rōman kaptin, folō۔d bī fāθful woman۔s from Galilē, a ʃōrt distans nōrθ۔ward, akros θe rōd lēd۔ing tū Samarēa. Jōsef’s familē tūm, not yet yūtilīz۔t, wuz hyū۔t owt ov solid rok. Θā karē۔d θe bodē intū it’s qāmber (ap θrē skwār mēter۔s) and put۔d it on a rok ʃelf. Bēkuz Jūan۔s embalm۔d (not burē۔d) θā’s ded, θe woman۔s rap۔d θe bodē wiθ bandaj۔s satūrāt۔d in θe mer and alō۔s θat θā had bring۔d, tī۔d a napkin ōver Jēsus’s fās, and rē۔koverap۔d θe bodē in θe linen ʃēt. Θe kaptin θen signal۔d his sōjōr۔s tū rōl θe hyūj sirkyūlar stōn, intū a grūv qizel۔d intū θe rok, tū blok θe tūm’s entrans. Θe sōjōr۔s θen rēturn۔d tū Gōlgōθa tū kolekt θe bodē۔s ov θe brigand۔s and transpōrt θā tū θe pit۔s. Jōsef, Nikōdemus, and Jon and mōst ov θe woman۔s rēturn۔d tū Jerūsalem fōr θe Pasōver. Linger۔ing wuz Marē Magdalēn, Marē θe wīf ov Klōpas, Marθa (anoθer sister ov Jēsus’s moθer), and Rebeka ov Sepōris; θā konsider۔d θat Jēsus’s bodē had not bin proper۔lē prepār۔d, θus after nītfal az θā wak۔d bak tū θe sitē θā agrē۔d tū prepār spīs۔s and ōintment۔s and rēturn on θe dā after θe Sabaθ.

Muq lāter θat Frīdā nīt, after θe Pasōver super, a grūp ov Jūan lēd۔ōrs gaθer۔d at θe hōm ov Kīafas tū diskus θā’s fēr۔s rēgard۔in Jēsus’s aserʃun۔s θat hē wud rīz from θe ded on θe θird dā. Lest Jēsus’s disīpel۔s stēl his bodē and θen prōklām hē wuz alīv, and θe multitūd bē swā۔t, θā desīd۔d tū petiʃun Pīlat erlē θe nekst mōrnin tū pōst sōjōr۔s arownd θe tūm’s entrans.

Dur θe Sabaθ dā almōst won and won-haf milyon Jūan۔s wuz prezent in Jerūsalem, hāl۔ing from al part۔s ov θe Rōma۔ē empīr and Mesopōtāmēa, and al diskus۔d θe deθ ov Jēsus on θe krūsifiks. At an erlē mōrnin mēt۔in govern۔ōr Pīlat aksēd۔d tū θe Sanhedrin’s rēkwest bī dispaq۔ing ten sōjōr۔s tū gard θe tūm entrans, tū wiq θe Sanhedrin ad۔d ten tempel gard۔ōrts; at θe tūm θā rōl۔d a sekond stōn in front ov θe first, and set۔d θe sēl ov Pīlat on and arownd bōθ stōn۔s. Marē θe moθer ov Jēsus, wiθ her qīld۔s Jūd and Rūθ, rēturn۔d tū Beθanē tū jōin θe rēmān۔ōr ov θā’s familē. Θe oθer Galilēen woman۔s prepār۔d spīs۔s at θe hōm ov Jōsef ov Arimaθēa. Θat afternūn Jon Mark kontakt۔d θe eleven aposol۔s, and slīt۔bē bēfōr mid۔nīt θā al asembel۔d at θe hōm ov his faθer Elīja, in θe up۔er qāmber wār θā had partāk۔d ov Jēsus’s last super.

Θe qēf ark۔anjel ov θe lōkal yūnivers ov Nebedon, θen prezent on Yūranʃa (planet Erθ), sumon۔d a kownsil ov ark۔anjel۔s, līf karē۔ōrs, and θā’s vārēus asōʃēāt۔s in θe work ov krētūr rehabilitation and mōrontēa krēāʃun, tū konsider posabel teknēk۔s fōr θe restorāʃun ov Jēsus. Θā dētermin۔d θat θā kud dū noθin tū fasilitāt his resurekʃun, and aksept۔d θe ōpinyon ov ānjel Gābrēl, θat bēkuz Jēsus had lā۔d down his krētūr līf ov his ōn frē wil, his spērit retān۔d θe powr tū tāk it up agin. Jēsus’s divīn indwel۔ing presens konfirm۔d θe konklūʃun. Dur Sundā mōrnin not long after mid۔nīt arīv۔d at θe tūm sītplās seven personalitē۔s from θe Paradīs inkarnāʃun komiʃun. Sūn, intens vībrāʃun۔s ov blend۔t matērēal and mōrontēa aktivitē iʃyū۔d from insīd θe tūm. A fyū minut۔s lāter θe resurekt۔t mōrontēa fōrm and personalitē ov Jēsus ov Nazareθ kom۔d fōrθ from θe tūm. Mōrontēa iz θe transiʃunal stāt bētwēn matērēal and spiritūal, a waystation bētwēn fizikal deθ and spiritūal kontinyū۔itē (fōr θōz hū kwalifī); it’s fōrm, alθō not a spērit, iz nōrmal۔lē non۔visabel tū hyūman۔s, θerfōr θe ten Rōman sōjōr۔s and ten tempel gard۔ōrts on waqful nīt dūtē nēθer sē۔d nor ērhēr۔d anēθin non۔yūsūal. Θe sēl۔d stōn۔s stil blokād۔d θe tūm ōpen۔in, and insīd stil lā۔d on θe sepulker ʃelf θe dēkā۔ing fizikal bodē – bī θen ōnlē a diskard۔d owter kover wiθ nō furθer konektʃun tū θe resurekt۔t mōrontēa personalitē ov Jēsus. Az a nū۔lē fōrm۔t mōrontēa personalitē, Jēsus’s first akt wuz tū grēt ānjel Gābrēl. Hē θen spēk۔d θe first word۔s ov his post۔mōrtal karēr, “Hav۔ing finiʃ۔d mī līf in θe fleʃ, Ī wud tārē hēr in transiʃunal fōrm θat Ī mā mōr ful۔lē no θe līf ov mī asendent krētūr۔s and furθer rēvēl θe wil ov mī Faθer in Paradīs.” Θen bēgin۔d his iniʃēāʃun intū θe mōrontēa world, a proses θat rēkwīr۔d mōr θan won klokowr ov Erθ tīm. Az Jēsus fraternīz۔d wiθ θe asembel۔d mōrontēa personalitē۔s, θe qēf ov θe ark۔anjel۔s dētermin۔d θat, rēgard۔in θe fizikal bodē stil insīd θe tūm, raθer θan emplōē θe teknēk ov dis۔matērēal۔īzāʃun, θā wud insted invōk θe proses ov akselerāt۔ing tīm; wen θe nesesārē permiʃun۔s wuz fōrθkumē, θe aprōprēat selestēal personalitē۔s iniʃēāt۔d an akselerāt۔un ov tīm sō grāt θat θe dēkompōziʃun proses θat wud hav rēkwīr۔d yēr۔s wuz akompliʃ۔t almōst instantānēus۔lē: Jēsus’s fōrmer bodē bēkum۔d dust. It θen rēmān۔d fōr θe sekondārē midwāōr۔s tū rōl awā θe entrans stōn۔s.

Θe resurekʃun ov Jēsus from animal tū mōrontēa fōrm wuz not bēyond·ōrdinārē, but ōrdinārē – a fakt ov hyūman eksistens θat Jēsus sēk۔d tū demonstrāt. Al pēpel۔s, upon fizikal deθ, ekspērēens suq a transfōrmāʃun. Transiʃunal mōrontēa bodē۔s dū not hav sirkyūlāt۔ing blod, nor nēd matērēal fūd, but θā iz neverθeles rēal, and in sertin kondiʃun۔s visabel and odabel. In al θat iz personal, masmater iz θe skeleton ov mōrontēa, and bōθ iz θe rēflekt۔t ʃadō ov endur۔ē spērit rēalitē. Tīm iz θe mūv۔ing imaj ov ēternitē, and spās θe flētin ʃadō ov Paradīs rēalitē۔s. It iz from θe intermēdēarē mōrontēa stāt θat θōz hū kwalifī tū rēsēv θe gift ov ēternal līf advans tū θe first level ov θe manē pyūr۔lē spiritūal stāt۔s, θrū wiq θā wil progresiv۔lē asend tōward God in Paradīs, θen rēturn, level bī level, az spiritūal tēq۔ōrs.

At θe tūm, in θe līt ov erlē don, wen θe waqful Jūan gard۔ōrs and θe Rōman sōjōr۔s sē۔d θe hyūj owter stōn bēgin tū rōl awā, apārent۔lē ov it’s ōn akōrd, from θe kāv's ōpen۔in, θā wuz sēz۔d wiθ fēr and panik. Al flē۔d θe sēn az fast az θā’s leg۔s wud karē θā, hed۔ing down·hil tū θe sitē.

Θat Sundā don fīv woman۔s – Marē Magdalēn, Marē θe moθer ov θe Alfeus twin۔s, Salōmē θe moθer ov θe θrē Zebedē broθer۔s, Jōana θe wīf ov Qūz, and Sūzana θe doter ov Ezra ov Aleksandrēa – start۔d owt from θe hows ov Jōsef, wār θā had spend۔d θe Sabaθ in seklūʃun prepār۔ing spīs۔s and ōintment۔s, and hed۔d nōrθ۔ward θrū almōst emptē strēt۔s. Sūn after θā pas۔d θrū θe Dimaʃk gāt, twentē wepon۔t sōjōr۔s and gard۔ōrs kom۔d run۔ing tōward θā at top spēd az θō bēing qās۔d bī a līon. Az θe dust setel۔d from θā’s pas۔ing, θe woman۔s poz۔d, ankʃus, wonder۔ing owtlowd wut nūz θā mā hav mis۔d, but θā brāv۔lē desīd۔d tū kontinyū onward, az θā’s worē۔s turn۔d tū hū wud rōl awā θe dōr stōn. Upon arīv۔ing at θe tūm θā wuz amāz۔d tū sē bōθ stōn۔s rōl۔d asīd and θe entrans ōpen. Set۔ing down θā’s bundel۔s ov embalm۔in lotions and linen bandaj۔s, θā trembel۔d wiθ fēr. Marē Magdalēn fīnal۔lē wak۔d arownd θe smal۔er stōn and dār۔d tū enter θe ōpen sepulker; wen her ī۔s ajust۔d tū θe dark, ʃē sē۔d θat on θe ʃelf wār Jēsus’s bodē had lā۔d wuz ōnlē grāv kloθ۔s. ꝭē uter۔d a krī ov alarm, and run۔d owt ov θe tūm, eksklām۔ing, “Hē iz go۔t! Θā hav tāk۔d hē!” Θe oθer۔s ventūr۔d insīd and konfirm۔d θat θe bodē wuz mis۔in. Bak owtsīd, diskus۔ing θe misterē, θā suspekt۔d θe bodē had bin mūv۔t, but θā kud not akownt fōr θe rēmān۔ē grāv kloθ۔s. Az θā dā brīten۔d, θā nōtis۔d nērbī a sīlent mōʃun۔les strānjōrt. At first afrād, Marē Magdalēn, θink۔ing hē kud bē θe garden kustōdēan, ask۔d, “Wār hav θā tāk۔d θe mastōr?” Wen θe strānjōr dū۔d not anser, Marē, ōverkom bī θe sitūāʃun, bēgin۔d tū wēp. Θen sā۔d Jēsus, “Hū dū yū sēk?” Marē anser۔d, “Jēsus, hū wuz lā۔t tū rest in Jōsef’s tūm, but hē iz go۔t. Dū yū no wār θā hav tāk۔d hē?” Jēsus sā۔d, “Dū۔d not θis Jēsus tel yū, ēven in Galilē, θat hē wud dī, but θat hē wud rīz agin?” Θe word۔s startel۔d θe woman۔s, but Jēsus, his bak turn۔d tū θe erlē mōrnin dim līt, his mōrontēa fōrm muq les distinkt θan a nōrmal fizikal fōrm, wuz sō qānj۔t θat θā dū۔d not yet rekognīz hē. Az θā ponder۔d his word۔s, hē adres۔d Magdalēn wiθ a familyar vōis, sā۔ing, “Marē.” And wen ʃē ērhēr۔d θat word ov wel-no۔t simpaθē and afekʃunat grēt۔in, ʃē no۔d it wuz θe vōis ov Jēsus, and ʃē ruʃ۔d tū nēl at his fōot۔s, eksklām۔ing, “Mī Lōrd, and mī mastōr!” Θe oθer woman۔s alīkwīz rekognīz۔d θat Jēsus stand۔d in front ov θā in glōrēfī۔t fōrm, and θā alsō nēl۔d. Θā’s hyūman ī۔s wuz enābel۔d tū sē θe mōrontēa fōrm ov Jēsus bēkuz ov θe speʃal ministrē ov θe transfōrm۔ōrs and θe midwāōr۔s in asōʃēāʃun wiθ sertin mōrontēa personalitē۔s θen akompanē۔ing hē. Marē start۔d tū embrās Jēsus’s fōot۔s, but hē sā۔d, “Tuq mē not, Marē, fōr Ī iz not az yū no۔d mē in θe fleʃ. In θis fōrm wil Ī tārē fōr a sēson bēfōr Ī asend tū θe Faθer. Gō, al ov yū۔s, now, and tel mī aposol۔s – and Pēter – θat Ī hav rīz۔d, and θat yū۔s hav tok۔d wiθ mē.”

At θe fōrtres ov Antonia, wen θe Rōman kaptin rēpōrt۔d fōr work, hē diskover۔d tū his surpriz θe ten sōjōr۔s hē had dispaq۔d tū gard Jēsus’s tūm had rēturn۔d. Al tok۔ing at wons, wiθ grāt angzīetē, in a mōst non۔disiplinārē maner, θā rēpōrt۔d θat θe tūm’s dōr stōn had rōl۔d awā bī itself – wenupon θā flē۔d. Elswār in θe awāk۔ing sitē on θat dā ov θe Pasōver, θe tempel gard۔ōrs hū had alīkwīz flē۔d θe sēn, al first tū θā’s hōm۔s, arīv۔d bī prē۔aranj۔ment at θe hōm ov Kīafas, and eksīt۔lē rēlāt۔d θā’s stōrē ov θe self۔mūv۔ing owter tūm entrans stōn. Kīafas, raθer θan puniʃ θā fōr dezert۔ing θā’s pōst, brīb۔d θā, instrukt۔ing θā tū sā, “Dur θe nīt wīl wē slēp۔d, his disīpel۔s kom۔d upon wē and tāk۔d awā θe bodē.” But hē fēr۔d θat suq an ēvent wud bē difikult tū kēp sēkret: θe tempel gard۔ōrs had presūm۔ablē alredē tel۔d θā’s familē۔s, and hē had nō klēr meθod ov brīb۔ing θe ten Rōman sōjōr۔s.

Wen θe fīv woman, hū had sē۔d Jēsus’s mōrontēa fōrm, arīv۔d bak in Jerūsalem at θe hōm ov Elīja Mark, ten aposol۔s (al eksept Tomas, hū had nēd۔d tū grēv alōn) wuz aslēp on θe kowq۔s in θe up۔er qāmber. Ērhēr۔ing θe eksīt۔ē woman۔s’ stōrē, θā dū۔d not belēv θā, konsider۔ing θat θe woman۔s had sē۔d a vijon. But wen Marē Magdalēn rēpēt۔d Jēsus’s word۔s, Pēter ērhēr۔d his nām, and ruʃ۔d owt ov θe hows, folō۔d klōs۔lē bī aposol Jon, and θā run۔d tōward θe tūm and sē fōr θāself۔s. Jon, yung۔er, owt۔run۔d Pēter and arīv۔d first, tārē۔ing at θe dōr. Pēter sūn arīv۔d, and enter۔d θe emptē tūm, nōtis۔ing θe grāv kloθ۔s sō pekyūlyar۔lē arānj۔t. Owtsīd, az θā sit۔d on a stōn, Pēter sujest۔d θat enemē۔s had stēl۔d θe bodē, but Jon rēson۔d θat suq a θērē dū۔d not eksplān۔d θe grāv kloθ۔s lēv۔d intakt, az θō Jēsus had disintegrāt۔d. Θā hed۔d bak tū tel θe oθer aposol۔s.

Bī θen θe woman۔s wuz arīv۔ing at θe hows ov Nikōdemus, wār θā rēpōrt۔d wut θā had sē۔d tū Nikōdemus, Jōsef ov Arimaθēa (hū had turn۔d his hows ōver tū θe woman۔s), Dāvid Zebedē, and oθer man۔s prezent. Dāvid and Jōsef wuz dispōs۔d tū belēv θe rēpōrt, θus θā hurē۔d owt tū inspekt θe tūm, and diskover۔d evrēθin eksakt۔lē az θe woman۔s had deskrīb۔d. Θe twū man۔s θen hāsten۔d tū θe hōm ov Elīja Mark, and in θe up۔er qāmber konfer۔d wiθ θe ten aposol۔s. Ōnlē Jon Zebedē wuz dispōs۔d tū belēv, ēven fānt۔lē, θat Jēsus had rīz۔d from θe ded. Θe oθer۔s konsider۔d it probabel θat θe Jūan۔s, hū had bin enrāj۔t at not bēing ābel tū dispōs ov θe bodē in θe krīminal pit۔s, had stēl۔d it and dump۔d it θer. Dāvid Zebedē sā۔d, “Yū۔s iz θe aposol۔s – yū۔s ot tū komprēhend θēz θing۔s. Ī wil now gō bak tū θe hōm ov Nikōdemus, wār Ī hav arānj۔d fōr θe mesajōr۔s tū asembel θis mōrnin, and dispaq θā, on θā’s last miʃun, az herald۔s ov Jēsus’s resurekʃun. Ī ērhēr۔d θe mastōr sā θat, after hē dī۔d, hē wud rīz on θe θird dā, and Ī belēv hē.” Θus dū۔d θe self۔apōint۔t qēf ov komyūnikāʃun and spī۔ing, after drop۔ing Jūdas Iskārēot’s bag kontān۔ing al θe apostolik fund۔s in θe lap ov aposol Maθyū Levi, depart θe dējekt۔ē and fōrlorn ambasadōr۔s ov θe king۔dom. Bak at θe hōm ov Nikōdemus, Dāvid, after eksplān۔ing tū his 26 run۔ōrs al hē had sē۔d and ērhēr۔d, dispaq۔d θā tū al belēv۔ōr senter۔s – from Bērʃēba in θe sowθ tū Sidon and Dimaʃk in θe nōrθ, from Filadelfia in θe ēst, tū Aleksandrēa in θe sowθ·west, and θrūowt Kānan – wiθ θe mesaj ov Jēsus’s resurekʃun. Dāvid and his moθer Salōmē θenupon hed۔d tū Beθanē tū jōin θe familē ov Jēsus. Som dū۔d not mis θe īronē θat θe first atempt at sōʃalīzāʃun ov θe gospel ov θe king۔dom and θe sib۔hōod ov pēpel۔s wuz not bī θe qūz۔t aposol۔s, but bī lāman۔s.

Θe komand۔ōr ov θe tempel gard۔ōrs, dispaq۔t bī θe hī prēst, visit۔d Jēsus’s tūm, rēmūv۔d θe grāv۔s kloθ۔s, rap۔d θā in linen ʃēt, and hurl۔d θā ōver a nērbī klif.

Ap nūn at θe hows ov Marθa and Marē at Beθanē, wār tārē۔d Jēsus’s familē, a mesajōr arīv۔d, anowns۔ing, “Jēsus hav rīz۔d from θe ded! Θe tūm iz emptē!” Dur θe eksīt۔ē diskuʃun ov θe startel۔ing nūz, Marē Magdalēn arīv۔d, and sūn afterward Dāvid and Salōmē, al ad۔ing θā’s stōrē۔s. Rūθ ful۔lē belēv۔d θe rēpōrt۔s, az dū۔d Jūd. Jēsus’s moθer Marē dint no wut tū θink. Jēsus’s broθer Jāms, ponder۔ing, wander۔d owt tū θe garden nēr θe tūm from wiq Lazarus had bin resurekt۔d, and sūn bēkum۔d awār ov a nērbī presens, az if sombodē had tuq۔d his ʃōlder; wen hē turn۔d tū lōok, hē bēhōld۔d θe gradūal apērans ov a strānj fōrm bī his sīd. Hē wuz tyū muq amāz۔d tū spēk and tyū afrād tū flē. Θe strānj fōrm spēk۔d, sā۔ing, “Jāms, Ī kom tū kal yū tū θe servis ov θe king۔dom. Jōin ernest hand۔s wiθ yōr breθren and folō after mē.” Jāms rekognīz۔d klēr۔lē θe vōis ov his ōld۔er broθer. Eksklām۔ing, “Mī faθer and mī broθer!” hē start۔d tū nēl, but Jēsus bid۔d hē stand, and, az θā strōl۔d θrū θe garden θā konvers۔d abowt fōrmer ekspērēens۔s and nēr-fyūtūr ēvent۔s. Nēr۔ing θe hows, Jēsus sā۔d, “Fārwel, Jāms, until Ī grēt yūs al tūgeθer.” Jāms ruʃ۔d insīd, eksklām۔ing: “Ī justnow sē۔d Jēsus, and tok۔d wiθ hē! Hē vaniʃ۔d bēfōr mē, sā۔ing, ‘Fārwel until Ī grēt yūs al tūgeθer!’” Dāvid deklār۔d, “Hē iz sē۔d not ōnlē bī eksīt۔abel woman۔s, but bī strong hart۔ē man۔s! Ī ekspekt tū sē hē mīself!”

Not kwīt twū klokowr۔s lāter, az twentē kin۔s and frend۔s sit۔d in θe hows, θrū θe ōpen rēr dōr wak۔d Jēsus, sā۔ing “Pēas bē wiθ yū۔s. Grēt۔ins tū θōz wons nēr mē in θe fleʃ and felōʃip fōr mī broθer۔s and sister۔s in θe king۔dom ov heven. How kud yū۔s dowt? Wī hav yū۔s linger۔d sō long bēfōr enθūzēastik۔lē qūs۔ing tū folō θe līt ov trūθ? Kom, θerfōr, al ov yū۔s intū θe felōʃip ov θe spērit ov trūθ in θe Faθer’s king۔dom.” Az θā rēkover۔d from ʃok and astoniʃ۔ment, and mūv۔d tōward hē az if tū embrās hē, hē vaniʃ۔d from θā’s sīt. Dur eksīt۔ment θat folō۔d, manē want۔d tū prōklām tū al θe fakt ov his resurekʃun, atlēst tū θe dowt۔ing aposol۔s, but Jāms, Marē’s sekond ōld۔est, rēstrān۔d θā, sītreferens۔ing, wiθowt spesifīk۔s, θing۔s Jēsus had sā۔d tū hē in θe garden. Θus ōnlē Marē Magdalēn rēturn۔d tū Jerūsalem.

It wuz past mid۔afternūn wen Marē Magdalēn arīv۔d bak at θe hōm ov Jōsef ov Arimaθēa, wār, wiθ Jāms’ permiʃun and after swār۔ing θe ap 25 woman۔s gaθer۔d θer tū sēkresē, lonq۔d intū her θril۔ē stōrē. Az ʃē spēk۔d, a huʃ desend۔d upon θā, and apēr۔d bēfōr θā θe fōrm ov Jēsus. Hē grēt۔d θā, sā۔ing: “Pēas bē upon yū۔s. In θe felōʃip ov θe king۔dom θer ʃal bē nēθer Jūan nor jentīl, riq nor pōr, frē nor bond۔t, man nor woman. Yū۔s alsō iz kal۔d tū spred θe gōod nūz ov θe libertē ov hyūman۔itē θrū θe gospel ov θe king۔dom ov heven. Gō tū al θe world prōklām۔ing θis gospel and konfirm۔ing belēv۔ōrs in θā’s fāθ. Wīl yū۔s dū θis, fōrget not tū minister tū θe sik and strenkθen θe fānthart۔ē and fērful. Ī wil bē wiθ yū۔s alwās, ēven tū θe end۔s ov θe Erθ.” Θen hē vaniʃ۔d, az θe woman bow۔d and worʃip۔d in sīlens.

Haf a klokowr lāter at θe hōm ov Flavēus, wiq Jēsus had manē okāʃun۔s visit۔d, ap fōurtē Helasan belēv۔ōrs wuz asembel۔d, inklūd۔ing manē hū at Geθsemān had ruʃ۔d owt ov θā’s tent۔s tū dēfend Jēsus wen θe sōjōr۔s arīv۔d. Alθō Flavēus’ hows’s owter dōr۔s wuz al sekyūr۔lē fasen۔d, θā rēsēv۔d a visit۔ōr: Jēsus ov Nazareθ manifest۔d in θā’s midst, grēt۔ing θā, “Pēas bē upon yū۔s.” Hē kontinyū۔d, “Alθō θe son ov man apēr۔d in θe world among Jūan۔s, hē kom۔d tū minister tū al pēpel۔s. In θe king۔dom ov mī Faθer θer ʃal bē nēθer Jūan nor jentīl; yū۔s wil al bē breθren – qīld۔s ov God. Gō yū۔s, θerfōr, tū al θe world, prōklām۔ing θis gospel ov salvāʃun az yū۔s hav rēsēv۔d it from θe ambasadōr۔s ov θe king۔dom, and Ī wil felōʃip yū۔s in θe broθer۔hōod ov θe Faθer’s son۔s ov fāθ and trūθ.” Θen hē vaniʃ۔d. O۔t, θe Helasan۔s setel۔d intū ernest diskuʃun.

Ap won klokowr lāter, lāt afternūn, on θe rōd tū Emāus, ap 11 kilō۔mēter۔s west۔ward ov Jerūsalem, twū broθer۔s, bōθ ʃeperd۔s, wak۔d along on θā’s wā hōm from θe Pasōver wēk in Jerūsalem after atend۔ing θe sakrifīs۔s, seremōnē۔s, and fēst. Θā wuz debāt۔ing abowt Jēsus –Klēōpas, hav۔ing ērhēr۔d Jēsus tēq several okāʃun۔s, bēing a parʃal belēv۔ōr, his yung۔er broθer Jākob insist۔ing θat θe rūmor۔s ov resurekʃun wuz a frod. Jēsus apēr۔d, wak۔ing bēsīd θā, and ask۔d, “Wut wuz θe word۔s yū۔s eksqānj۔d sō intent۔lē az Ī kom۔d upon yū۔s?” Rēplī۔d Klēōpas, “Kan it bē θat yū sōjorn۔d in Jerūsalem and no not θe θing۔s θat hav rēsent۔lē hapen۔d?” Ask۔d Jēsus, “Wut θing۔s?” Klēōpas anser۔d, “Jēsus ov Nazareθ, a profet mīt۔ē in word and in dēd, wuz deliver۔t bī θe qēf prēst۔s tū θe Rōman۔s, hū krūsifī۔d hē. Manē ov wē had hōp۔d it wuz hē hū wud deliver wē from θe yōk ov θe jentīl۔s. Θōz hū visit۔d his tūm diskover۔d it emptē, and rūmor۔s iz swirl۔ing θat hē rēvīv۔d from deθ.” Jēsus θen, az θā wak۔d along, sumarē۔īzd fōr θā som ov his tēq۔ins. Wen θā arīv۔d at θā’s humbel abōd, θe sun wuz set۔ing, and θe broθer۔s invīt۔d Jēsus in fōr a mēl. Az θā sit۔d at θe tābel, Klēōpas rekognīz۔d Jēsus, eksklām۔ing, “It iz θe mastōr!” – upon wiq Jēsus vaniʃ۔d from sīt. Agrē۔d θe broθer۔s tū ēq oθer, “Dū۔d not owr hart۔s burn wiθin wē az hē ōpen۔d owr komprēhenʃun tū θe skriptūr۔s?” Θā hurē۔d from θe hows, hed۔ing bak tū Jerūsalem tū herald θe nūz.

Az θe skī darken۔d, θe glūm ov θe ten aposol۔s, in θe up۔er qāmber ov θe Mark hows, dēpen۔d. Stā۔ing in seklūʃun tū avōid arest, nūz rēq۔ing θā wuz minimal, and θā rēalīz۔d how dependent θā had bin on Dāvid’s mesajōr۔s. Pēter vasilāt۔d bētwēn belēv۔ing and dowt۔ing θat Jēsus wuz alīv; hē wuz āk۔ing under θe rēalīzāʃun θat hē had bētrā۔d Jēsus, wonder۔ing ēven weθer hē wuz stil an aposol, wonder۔ing weθer Jēsus, if hē had indēd rīz۔d, wuz stā۔ing awā bēkuz ov his bētrāl; in dark mōment۔s hē kompār۔d hiself tū Jūdas Iskārēot. Jon Zebedē, mōr upbeat, rēmember۔d fīv okāʃun۔s wen Jēsus had sā۔d hē wud rīz agin, and θrē okāʃun۔s wen hē alūd۔d tū θe θird dā; hē tend۔d tū belēv θat Jēsus wuz alīv, az dū۔d θe Alfeus twin۔s, hū sā۔d, “Owr moθer tel۔d wē ʃē tok۔d tū θe mastōr, and wē belēv ʃē.” Jāms Zebedē fāvor۔d gō۔ing tū θe tūm, bī kover ov nītfal, az kē tū solv۔ing θe misterē, but Naθanēl rēmīnd۔d θā θat Jēsus had warn۔d θā aganst non۔nesesārē۔lē jepardīz۔ing θā’s līf۔s, and his advīs prēvāl۔d. Andrū, grātful tū bē rēlēv۔t from θe burden ov lēd۔ōrʃip, fēl۔d perpleks۔d, θus sā۔d litel. Sīmon Zelotes wuz kruʃ۔t bī θe rēalīzāʃun θat, weθer ōr not Jēsus had rēvīv۔d, hē wud sertin۔lē never lēd a Jūan armē tū ekspel θe Rōman۔s; hē rēmān۔d rēklīn۔ing on a sōfa in a kōrner ov θe rūm fās۔ing θe wal, despond۔ē. Θe yūsūal۔bē ekspresiv Filip kontinyū۔d his babel۔ing ov muq ov θe dā, wonder۔ing owtlowd, fōreks, weθer Jēsus’s rēvīv۔d bodē wud rēvēl fizikal mark۔s ov θe krūsifiks۔un. Maθyū wuz sāv۔d from distres bēkuz ov his fiksāʃun on θe urjent problem ov θe aposol۔s’ fyūtūr fīnans۔s, fōr wiq hē wuz suden۔lē komplēt۔lē responsabel. Tomas not had rēturn۔d.

After a pērēod, Pēter go۔d owtsīd tū θe garden, brūd۔ing. Az hē strōl۔d among θe flowr۔s and ʃrub۔s, apēr۔d in front ov hē θe ʃāp ov a man, hū wiθ a familyar vōis sā۔d, “Pēter, θe enemē desīr۔d tū pozes yū, but Ī wud not giv yū up. Ī no۔d it wuz not from θe hart θat yū dis۔ōn۔d mē; θerfōr Ī fōrgiv۔d yū ēven bēfōr yū ask۔d. But now must yū sēs tū θink abowt yōrself and θe trubel ov θe klokowr wīl yū prepār tū karē θe gōod nūz ov θe gospel tū θōz hū sit in dark۔nes. Bē konsern۔t nōlonger wiθ wut yū mā obtān from θe king۔dom but raθer wut yū kan giv tū θōz hū resīd in dīr spiritūal povertē. Gird yōrself fōr θe batel ov a nū dā, θe strugel aganst spiritūal dark۔nes and ēvil dowt۔s.” Pēter and θe mōrontēa Jēsus strōl۔d θrū θe garden and tok۔d ov θing۔s past, prezent, and fyūtūr dur almōst fīv minut۔s. Jēsus konklūd۔d, “Fārwel, Pēter, until Ī sē yū wiθ yōr breθren,” and vaniʃ۔d from his gāz. Pēter, eksilarāt۔d θat Jēsus had rē۔eksōrt hē tū prēq θe gospel, hurē۔d bak upstārs, eksklām۔ing, “Ī hav sē۔d θe mastōr! Hē wuz in θe garden! Ī tok۔d wiθ hē, and hē fōrgiv۔d mē!” Θe aposol۔s fēl۔d grāt۔lē enkuraj۔d, but Andrū warn۔d θat his yung۔er broθer Pēter tend۔d tū konfyūz vijon۔s wiθ rēal۔itē – alūd۔ing tū Pēter’s bēlēf θat Jēsus had wak۔d on water. Pēter, krestfalen, laps۔d sīlent, but θe twin۔s ofer۔d hē simpaθē and iterāt۔d θā’s bēlēf θat θā’s moθer had alsō sē۔d Jēsus. Suden۔lē Jēsus apēr۔d among θā, sā۔ing, “Pēas bē upon yū۔s. Wī iz yū۔s sō afrād wen Ī apēr, az θō yū۔s had sē۔d a spērit? Dū۔d Ī not tel yū۔s abowt θēz θing۔s wen Ī wuz prezent wiθ yū۔s in θe fleʃ? Dū۔d Ī not sā tū yū۔s θat θe qēf prēst۔s and θe lēdrūl۔ōrs wud deliver mē up tū bē kil۔t, θat won ov yū۔s wud bētrā mē, and θat on θe θird dā Ī wud rīz? Wī al yōr dowt۔s? How long wil yū۔s rēfyūz tū belēv mī promis۔s? Now θat yū۔s aktūal۔lē sē mē, wil yū۔s belēv? Ēven now won ov yū۔s iz absent. Wen yū iz gaθer۔d tūgeθer wons mōr, and after al ov yū۔s no ov a sertintē θat θe son ov man hav rīz۔d from θe grāv, gō intū Galilē. Hav fāθ in God; hav fāθ in won anoθer; and sō ʃal yū۔s enter intū θe nū servis ov θe king۔dom ov heven. Ī wil tārē in Jerūsalem wiθ yū۔s until yū۔s iz redē tū gō intū Galilē. Mī pēas Ī lēv wiθ yū.” Jēsus un۔apēr۔d from θā’s sīt, and al θā bow۔d tū θe flōr, prāz۔ing God and venerāt۔ing θā’s mastōr.

Θat Sundā ēvenin Kīafas konvēn۔d a mēt۔in ov θe Sanhedrin. Al dā long rūmor۔s had bin rēq۔ing θā’s ēr۔s θat Jēsus wuz alīv, and θat manē pēpel۔s klām۔d tū hav sē۔d and ērhēr۔d hē. Θe komand۔ōrt ov θe tempel gard۔ōrs had konfirm۔d θat θe tūm wuz indēd emptē eksept fōr θe grāv kloθ۔s, wiq strānj۔lē had not bin dis۔koverap۔t. Θe develop۔ing nūz put۔d a blīt on θe konklūʃun ov θā’s Pasōver wēk ov festiv۔itē۔s, and klowd۔d θā’s glē ov hav۔ing dispōs۔d wons and fōr al ov θā’s inflūenʃal kompēt۔ōr. Som membōrts sēkret۔lē fēr۔d θat Jēsus aktūal۔lē wuz hū hē klām۔d tū bē, and θat bī kil۔ing hē θā’s sōul۔s wuz dūm۔t. Owt۔ward۔lē, kontrast۔lē, θā ekspres۔d indignaʃun at θe rūmor۔s, and vōt۔d tū ekspel from θe sinagog۔s anēbodē hū menʃun۔d resurekʃun.

Dur Mondā Jēsus spend۔d entīr۔lē wiθ θe mōr θan won-milyon mōrontēa direktōr۔s and asōʃēāt۔s θen prezent on planet Yūranʃa. Ap mid۔nīt his fōrm wuz ajust۔d fōr θe sekond stāj ov mōrontēa progreʃun – wiq render۔d hē mōr difikult fōr mōrontēa intelijensē۔s and θā’s transfōrm۔ing asōʃēāt۔s tū māk visabel tū mōrtal۔s.

Θe subsekwent ēvenin at Filadelfia in θe sinagog, Abner and Lazarus stand۔d tūgeθer at θe pulpit in front ov an odēens ov ap 150 belēv۔ōrs, inklūd۔ing ap 50 ov θe ēvanjelīz۔ē kontinjent. Abner had kal۔d θe mēt۔in tū diskus θe mesajōr’s rēpōrt θat Jēsus had bin krūsifī۔t and subsekwent۔lē resurekt۔t. Az Lazarus hiself had bin rīz۔d from θe ded bī Jēsus, θe grūp wuz dispōs۔d tū konsider θe rēpōrt trū. Suden۔lē bētwēn θe twū man۔s at θe pulpit apēr۔d θe mōrontēa fōrm ov Jēsus, visabel tū θe entīr kongregāʃun. “Pēas bē upon yū۔s,” hē grēt۔d θā. “Yū۔s al no θat wē hav won Faθer in heven, and θat θer iz but won gospel ov θe king۔dom – θe gōod nūz ov θe gift ov ēternal līf θat al pēpel۔s rēsēv bī fāθ. Az yū۔s rējōēs in yōr lōyal۔itē tū θe gospel, ofʃed grāt۔er luv fōr yōr breθren. Luv al pēpel۔s, az Ī hav luv۔d yū۔s. Serv al pēpel۔s, az Ī hav serv۔d yū۔s. Wiθ komprēhend۔ē simpaθē and broθer۔ē afekʃun, bestō felōʃip upon al yōr breθren hū iz dedikāt۔d tū θe prōklāmāʃun ov θe gōod nūz, weθer θā bē Jūan ōr jentīl, Helasan ōr Rōman, Perʃan ōr Eθēōpēan. Rēmember, az yū۔s luv won anoθer, al wil no θat yū۔s iz mī disīpel۔s.” After elaborat۔ing, hē ad۔d, “Gō, θen, intū al θe world prōklām۔ing tū al nāʃun۔s and rās۔s, ever wīz۔lē in yōr qōis ov prezentāʃun meθod۔s, θis gospel ov θe faθer۔hōod ov God and θe broθer۔hōod ov pēpel۔s. Frē۔lē yū۔s hav rēsēv۔d θe gospel, and frē۔lē yū۔s wil yū۔s giv it tū oθer۔s. Fēr not θe rēsistans ov ēvil, bēkuz Ī iz wiθ yū۔s alwās, ēven tū θe end ov era۔s. And mī pēas Ī lēv wiθ yū۔s.” Θen Jēsus un۔apēr۔d. Belēv۔ōrs in θe kongregāʃun hāsten۔d tū θā’s hōm۔s tū prepār tū gō fōrθ, erlē θe nekst mōrnin, prōklām۔ing θat Jēsus ov Nazareθ had rīz۔d from θe ded.

Az mesajōr۔s and disīpel۔s spred۔d owt from episenter Jerūsalem, θe qūz۔t aposol۔s wuz stil hīd۔ing bēhīnd bar۔t dōr۔s in Elīja Mark’s up۔er qāmber. Saturdā, 15 April, fōur dā۔s after Jēsus’s apērans in Filadelfia, and won dā after Jēsus transit۔d tū θe θird mōrontēa stāj, twū ov θā lōkāt۔d aposol Tomas wander۔ing arownd Mowntin ov Oliv۔s, and bring۔d hē bak tū θā’s randāvū at θe Mark hōm. Θe nekst dā θe ten atempt۔d tū konvins Tomas θat Jēsus rēalē had resurekt۔d, but hē rēfyūz۔d tū belēv θā, stāt۔ing dur θe ēvenin mēl, “Ī wil not belēv unles Ī sē θe mastōr wiθ mī ōn ī۔s and put mī finger in θe mark ov θe nāl۔s.” Mōment۔s lāter apēr۔d direkt۔lē in front ov hē θe mōrontēa fōrm ov Jēsus, sā۔ing, “Pēas bē upon yū۔s. Dur a ful wēk hav Ī hav tārē۔d sō θat Ī kud apēr agin wen yū۔s wuz al prezent tū ērhēr wons mōr θe komiʃun tū gō intū al θe world and prēq θe gospel ov θe king۔dom.” Wenupon hē lonq۔d intū his yūsūal resurekʃun spēq, ad۔ing, “Yū۔s wil not hīd yōr līt hēr bēhīnd ʃut۔d dōr۔s,” and end۔ing, “Θe Jūan۔s hav ekstōl۔d gōod۔nes; θe Helasan۔s hav eksalt۔d byūtē; θe Hindus prēq devōtʃun; θe far·away asetik۔s tēq revērens; θe Rōman۔s demand lōyal۔itē; but Ī rēkwīr ov mī disīpel۔s a līf ov luv۔ē servis fōr yōr broθer۔s in θe fleʃ.” Jēsus θen lōok۔d at dowtful Tomas and sā۔d, “And yū, Tomas, hū sā۔d yū wud not belēv unles yū kud sē mē – alθō yū sē nō nāl mark۔s bēkuz Ī iz rāz۔d in θe fōrm θat yū۔s alsō ʃal hav wen yū۔s depart θis world – Ī no yū now belēv.” Tomas drop۔d tū his nē۔s, eksklām۔ing, “Ī belēv! Mī Lōrd and mī mastōr!” Jēsus sā۔d, “Yū belēv bēkuz yū hav rēalē sē۔d and ērhēr۔d mē. Blesed iz θōz dur era۔s tū kom hū wil belēv ēven θō θā hav not sē۔d wiθ ī۔s ov fleʃ nor ērhēr۔d wiθ mōrtal ēr۔s.” Mūv۔ing tū θe hed ov θe tābel; hē sā۔d, “Gō al now tū Galilē, wār Ī wil sūn apēr tū yū۔s.” Θen hē vaniʃ۔d.

Θrē dā۔s lāter, won dā after Jēsus’s transit۔ing tū θe fōur-eθ mōrontēa stāj, lāt afternūn, a mesajōr (θe fīv-eθ in θe rēlā ov run۔ōrs from Jerūsalem) arīv۔d at Aleksandrēa, on θe far sīd ov θe Nile delta. Rōdan, ērhēr۔ing his mesaj θat Jēsus’s murder wuz iminent, anowns۔d a mēt۔ing, and θat ēvenin ap 80 Helasan Jūan۔s gaθer۔d tū ērhēr θe mesajōr rēpēt al θat hē had bin tel۔d bī θe presēd۔in run۔ōr, konklūd۔ing, “But Dāvid, hū dispaq۔d θēz word۔s, rēpōrt۔d θat θe mastōr, in fōrtel۔ing his deθ, deklār۔d θat hē wud rīz agin.” At θat mōment Jēsus apēr۔d in ful vyū ov al. “Pēas bē upon yū۔s,” hē bēgin۔d, and tū his astoniʃ۔t odēens hē kontinyū۔d, “Θe gospel ov θe king۔dom bēlong tū bōθ Jūan and jentīl, tū riq and pōr, tū frē and slāv, tū māl and fēmāl, ēven tū litel qīld۔s. Prōklām θis gospel ov luv and trūθ bī θe līf۔s yū۔s liv. Luv won anoθer wiθ nū afekʃun, ēven az Ī hav luv۔d yū۔s. Serv hyūman۔itē wiθ imens devōtʃun, ēven az Ī hav serv۔d yū۔s. Karē θe gōod nūz tū θōz hū sit in dark۔nes. Θis gospel ov θe king۔dom bēlong tū al hū belēv it; it ʃal not bē komit۔t tū θe kustodē ov mēr prēst۔s. Lō, Ī iz wiθ yū۔s alwās, ēven tū θe end ov era۔s.” Θen θe mōrontēa fōrm ov Jēsus vaniʃ۔d. Al nīt θe eksīt۔ē Helasan Jūan۔s rēmān۔d gaθer۔d, eksqānj۔ing enθūzēastik word۔s. Twū dā۔s lāter wen Dāvid’s swift herald ov θe resurekʃun arīv۔d and rēlā۔d his mesaj, drama۔lē anowns۔ing, “Jēsus hav rīz۔d from θe ded! Θe tūm iz emptē!”, θā rēplī۔d, “Yes, wē no. Wē hav sē۔d hē.”

In Jerūsalem θe Jūan lēd۔ōrs wuz fēl۔ing mōr rēlaks۔ē. Θe rūmor۔s ov kontinyū۔d sīt۔ins ov Jēsus boθer۔d θā, but θe rēpōrt۔s derīv۔d ōnlē from familē and belēv۔ōrs. Θe aposol۔s had apārent۔lē flē۔d, and θer wuz nō rēpōrt۔s ov publik prēq۔ing. Θā wuz awār θat at θe hōm ov Jōsef ov Arimaθēa wuz gaθer۔d nūmerus woman belēv۔ōrs, inklūd۔ing Jēsus’s moθer, but θe woman۔s kēp۔d tū θāself۔s. Wiθ grāt satisfakʃun θe hī prēst۔s konklūd۔d θat θe upstart masmūvment had bin efektiv۔lē kruʃ۔t. Θā’s hī sōʃal posiʃun۔s az gardēan۔s ov ritūal and akyūmūlat۔ōrs ov welθ sēm۔d agin sekyūr, and θā’s tradiʃunal rēlijon az hand۔d down from Mōses rēmān۔d non۔tānt۔t.

Θe dā after Jēsus apēr۔d in Aleksandrēa, θe aposol۔s, along wiθ Jon Mark, arīv۔d in Galilē. Sīmon Zelotes, stil despondent, depart۔d fōr his hōm in Kapernam; wīl θe rēmān۔ing ten aposol۔s and Jon Mark lownj۔d in θe Zebedē hōm at Beθsīda. Bī θen θā rēgard۔d Pēter az hed ov θe apostolik kontinjent, bēkuz hē wuz θe mōst efektiv prēq۔ōr and θā’s miʃun konfsist۔d ov publik prēq۔in. Θe nīt after θā arīv۔d, Θursdā, θe ten aposol۔s go۔d fiʃ۔in on lāk Galilē, but θā kaq۔d nō fiʃ۔s, sō at don θā desīd۔d tū rō bak tū θe waterpēr at Beθsīda. Az θā nēr۔d ʃōr, θā nōtis۔d a man on θe bēq nēr θe bōt land۔in stand۔ing bī a fīr; θā supōs۔d hē wuz Jon Mark, but, nēr۔er, kud sē θat hē wuz tal۔er θan Jon. Az θā drop۔d ānkor, θe man kal۔d tū θā, “Lad۔s, dū۔d yū۔s kaq anēθin?”, koz۔ing θā tū supōs θat θe strānjōrt wuz won ov θe fiʃ۔s merqant۔s hū ofen mēt۔d θe bōt۔s tū purqas θā’s kaq۔s fōr θe drī۔in establiʃment۔s. Wen θā anser۔d, “Nō,” θe man sā۔d, “Hurl yōr net on θe rītsīd ov θe bōt, and yū wil fīnd fiʃ۔s.” Θā dū۔d sō, and fiʃ۔s fil۔d θā’s net, sō manē θat wiθ difikult۔itē dū۔d θā pul it bak up. Jon Zebedē wisper۔d tū Pēter, “It iz θe mastōr,” upon wiq Pēter impulsiv۔lē jump۔d intū θe water tū sūn۔er rēq ʃōr, wīl θe oθer aposol۔s in θā’s smal bōt kwik۔lē folō۔d. Jon Mark, arīv۔ing tū mēt θe rēturn۔d fiʃ۔ōrts, run۔d ōver tū Jēsus, nēl۔d at his fōot۔s, and sā۔d, “Mī Lōrd and mastōr.” Jēsus sā۔d, “Wel, Jon, Ī iz glad tū sē yū agin, and in worē·frē Galilē, wār wē kan hav a gōod visit. Stā wiθ wē fōr brekfast” – his tōn kontrast۔ing muq۔lē from θe fōrmal diskōrs۔s ov his fōrmer visitāʃun۔s – and tū θe ten spēq۔les aposol۔s, “Bring in yōr fiʃ۔s and prepār som fōr brekfast. Alredē wē hav θe fīr and muq bred. Ēven θe twin۔s ʃud sit. Jon Mark wil dres θe fiʃ۔s.” Ov θe 153 larj fiʃ۔s, Jon gut۔d seven, and put۔d θā ōver θe fīr, and wen θā wuz kōok۔d, serv۔d θā tū θe ten. Jēsus brāk۔d θe bred and hand۔d it tū Jon, hū serv۔d it tū θe hunger۔ē aposol۔s. Wen θā had al bin serv۔d, Jēsus tel۔d Jon Mark tū sit, wīl hē hiself serv۔d fiʃ and bred tū θe lad. Az θā ēt۔d, θā qat۔d hapē۔lē abowt θā’s manē ekspērēens۔s in Galilē, som on θat sām sītplās.

After mōr θan an klokowr sit۔ing arownd θe fīr, Jēsus sā۔d θat hē want۔d tū tok tū θe aposol۔s in pār۔s, and hē bekon۔d tū Pēter and Jon Zebedē tū strōl wiθ hē along θe bēq. Tū Jon hē ask۔d, “Jon, dū yū luv mē?” Wen Jon anser۔d, “Yes, mastōr, wiθ al mī hart,” Jēsus sā۔d, “Relinkwiʃ yōr un۔tolerans. Devōt yōr līf tū prūv۔ing θat luv iz θe grāt۔est θing in θe world. It iz θe luv ov God θat impel pēpel۔s tū sēk salvāʃun. Luv iz θe ansestōr ov al spiritūal gōod۔nes, θe esens ov θe trū and θe byūtēful.” Jēsus θen turn۔d tōward Pēter and ask۔d, “Pēter, dū yū luv mē?” Pēter anser۔d, “Lōrd, yū no Ī luv yū wiθ al mī sōul.” Sā۔d Jēsus, “If yū luv mē, fēd mī lam۔s. Dū not neglekt tū minister۔ōr tū θe wēak, θe pōr, θe yung. Prēq θe gospel wiθowt fēr ōr fāvor; God iz nō diskrimināt۔ōr ov pēpel۔s. Fōrgiv yōr felō mōrtal۔s ēven az Ī hav fōrgiv۔d yū. Let ekspērēens tēq yū θe valyū ov meditāʃun and θe powr ov intelijent rēflekʃun. Bē on gard, lest enemē۔s surpriz yū – waq and prā.” Θā rēturn۔d tū θe oθer۔s bī θe fīr, and Jēsus θen wak۔d wiθ Andrū and Jāms. Tū ēq hē ask۔d, “Dū yū trust mē,” and after rēsēv۔ing θā’s aʃūrans۔s θat θā dū۔d, sā۔d, “Andrū, θen trust yōr breθren. Wen θā skater bēkuz ov biter persekyūt۔un۔s, bē a wīz kownsel۔ōr tū mī fleʃ broθer Jāms.” And tū Jāms Zebedē, “Lern tū maswā θe konsekwens۔s ov yōr sā۔ins and dū۔ins. Rēp۔ing iz in akōrdans wiθ plant۔ing. Prā fōr trankwil۔itē ov spērit. Kultivāt pāʃents. Θēz grās۔s, wiθ liv۔in fāθ, ʃal sustān yū wen θe klokowr arīv tū drink θe kup ov sakrifīs.” Jēsus nekst tok۔d wiθ Tomas and Naθanēl. After ask۔ing, “Dū yū serv mē?” and rēsēv۔ing θā’s positiv rēplī۔s, tū Tomas hē sā۔d, “Θen serv yōr breθren in θe fleʃ ēven az Ī hav serv۔d yū. Sēs dowt۔in. Belēv in God alīk a qīld, but akt not qīld۔iʃlē.” And tū Naθanēl, “Admiks frendʃip wiθ yōr kownsel and ad luv tū yōr filosofē. Bē les kritik۔ē; ekspekt les ov som, θerbī lesen۔ing θe ekstent ov yōr disapōint۔ment.” Tū Maθyū and Filip, hē ask۔d, “Dū yū ōbā mē?” And upon aʃūrans۔s, hē sā۔d tū Filip, “Θer iz but won lo tū ōbā: θe komand tū gō fōrθ prōklām۔ing θe gospel ov θe king۔dom. Bē not afrād tū prēq θe gōod nūz ov ēternal līf tū yōr felō۔s hū langwiʃ in dark۔nes and hunger fōr θe līt ov trūθ.” And tū Maθyū, “Nōlonger wil yū serv yōr breθren θe matērēal θing۔s ov līf; hensfōrθ yū iz tū prōklām θe gōod nūz ov spiritūal salvāʃun. Fēr nō man wen yū prōklām θe sāv۔in trūθ ov θe king۔dom ov heven.” Tū θe Alfeus twin۔s Θadēus and Lebeus, hē ask۔d, “Dū yū belēv in mē?”, and upon θā’s aʃūrans۔s sā۔d, “Yū۔s iz mī aposol۔s, and yū۔s alwās wil bē. Kontinyū belēv۔ing wen Ī iz gon and after yū۔s hav, perqans, rēturn۔d tū yōr work ov fiʃ۔ōrts. Wen yū۔s iz fāθful tū God, al uprīt work iz sākred.” And manē oθer θing۔s dū۔d Jēsus sā tū his aposol۔s, aʃūr۔ing ēq θat wen θā had finiʃ۔d θā’s servis on Erθ, θā wud agin bē wiθ hē tūgeθer. Bī θen it wuz mid۔mōrnin. Bak at θe fīr, hē direkt۔d θat twū ʃud tū gō tū Sīmon Zelotes and bring hē bak θat dā. Θen, “Fārwel, until Ī mēt yūs al on θe mowntin ov yōr ōrdināʃun tomorō at nūn.” Wenupon hē vaniʃ۔d from θā’s sīt.

Θus at nūn on Saturdā, 22 April, twū wēk۔s and won dā after Jēsus’s fizikal bodē dī۔d on θe krūsifiks, θe eleven aposol۔s, inklūd۔ing Sīmon Zelotes, gaθer۔d on θe sām hil nōrθ ov Kapernam wār slīt۔bē mōr θan θrē yēr۔s erlē۔er Jēsus had ōrdān۔d θā az ambasadōr۔s ov θe king۔dom. Jēsus apēr۔d bēfōr θā, and rēpēt۔d muq ov wut hē had sā۔d bak θen, and sins. From his word۔s θā infer۔d θat hē wud rē۔apēr wons mōr in Galilē, after wiq θā ʃud rēturn tū Jerūsalem. Θā nōt۔d a signifikant diferens in his prār۔s, deliver۔d, from his mōrontēa fōrm (on θat dā transiʃun۔d tū θe fīv-eθ stāj), wiθ startel۔ē powr and majestē.

Rēpōrt۔s ov θe apērans۔s ov Jēsus wuz spred۔ing θrūowt Galilē, and evrē dā inkrēs۔ing number۔s ov belēv۔ōrs arīv۔d at θe Zebedē hōm tū inkwīr. Pēter, erlē in θe wēk, send۔d word θat a publik lāk۔sīd mēt۔in wud bē kondukt۔t mid۔afternūn θe subsekwent Sabaθ. Akōrd۔lē, mōr θan 500 pēpel۔s asembel۔d at Beθsīda tū ērhēr Pēter prēq his first publik sermon sins θe resurekʃun. Θe aposol wuz at his best, konvins۔ing manē lisen۔ōrs θat indēd Jēsus had rīz۔d from deθ. Θe mōment hē finiʃ۔d, Jēsus, bī θen in his siks-eθ -stāj mōrontēa fōrm, apēr۔d stand۔ing bēsīd Pēter in ful vyū ov θe lisen۔ōrs. Sā۔d hē, “Pēas bē upon yū۔s, and mī pēas Ī lēv wiθ yū۔s.” Θen his fōrm un۔apēr۔d.

Θe nekst dā θe eleven hed۔d bak sowθ۔ward, along θe river rūtwā, stop۔ing ofen tū prēq, arīv۔ing at Jerūsalem Wensdā, 3 Mā, and hāsten۔ing benēθ θe kover ov nīt tū θe hōm ov Elīja Mark, māk۔ing θā’s hedkwarter۔s in θe up۔er qāmber. At a mēt۔in θe nekst ēvenin wiθ manē disīpel۔s inklūd۔ing woman۔s, benēθ θe lēd۔ōrʃip ov Pēter, θā plejd tū gō fōrθ prēq۔ing a nū gospel ov θe resurekt۔t Jēsus. Naθanēl objekt۔d θat a prōklāmāʃun ov θe resurekʃun ov Jēsus difer۔d from Jēsus’s gospel ov θe king۔dom: faθer۔hōod ov God and broθer۔hōod wiθ man. But hē kud not wiθstand Pēter’s elokwans, nor θe enθūzēazim ov θe disīpel۔s, espeʃal۔lē θe woman۔s. Θus dū۔d θe wel-mēn۔in reprezentativ۔s bēgin θe sutel but signifikant proses ov qānj۔ing θe rēlijon ov Jēsus intū a modifī۔t rēlijon abowt Jēsus.

Θe subsekwent ēvenin in θe kōrtyard ov Nikōdemus asembel۔d a muq larj۔er grūp ov belēv۔ōrs: θe eleven aposol۔s, θe woman۔s’ kontinjent and θā’s asōʃēāt۔s, and ap fiftē oθer lēd۔ing disīpel۔s inklūd۔ing Helasan۔s. After ap haf an klokowr, apēr۔d θe seven-eθ-stāj mōrontēa fōrm ov Jēsus. After his yūsūal grēt۔in, hē refer۔d tū θe fakt θat hē had tel۔d θā klēr۔lē and rēpēt۔lē θat θe rēlijus lēd۔ōrs wud kil hē, and θat hē wud rīz from θe grāv, and ask۔d θā wī θā wuz surpriz۔d wen θōz ēvent۔s transpīr۔d, ad۔ing, “Now giv ēr tū mī word۔s lest yū۔s agin māk θe mistāk ov ērhēr۔ing mī tēq۔in wiθ yōr mind۔s wīl in yōr hart۔s yū۔s fāl tū komprēhend θe mēn۔in. Mī won purpos iz tū rēvēl mī Faθer in heven tū his qīld۔s on Erθ. Ī hav liv۔d θe God-rēvēl۔ing bestōal sō θat yū۔s wud ekspērēens θe God-no۔ing karēr. Ī hav rēvēl۔d God az yōr Faθer in heven; Ī hav rēvēl۔d yū۔s az θe son۔s and doter۔s ov God on Erθ, hū God luv. Bī fāθ in mī word۔s θis fakt bēkum an ēternal and liv۔in trūθ in yōr hart۔s. Wen, bī liv۔in fāθ, yū۔s bēkum divīn۔lē God-konʃus, yū۔s iz θen birθ۔t ov θe spērit az qīld۔s ov līt and līf. Yū۔s wil bē grant۔t ēternal līf, dur wiq yū۔s wil asend tū fīnd God in Paradīs. Ī admoniʃ yū۔s ever tū rēmember θat yōr miʃun iz tū prōklām θe gospel ov θe king۔dom: θe rēalitē ov θe faθer۔hōod ov God and θe trūθ ov θe sonʃip ov man. Yōr mesaj iz not qānj۔d bī mī resurekʃun ekspērēens. Θe world mōst nēd tū no: Pēpel۔s iz θe qīld۔s ov God, and θrū fāθ θā kan aktūal۔lē rēalīz, and dā۔ē ekspērēens, θis enōbel۔ing trūθ.” Jēsus θen vaniʃ۔d from sīt, lēv۔ing θe enθral۔t belēv۔ōrs tū diskus his admoniʃun۔s until θe līt ov don.

Āt dā۔s lāter on θe Sabaθ, in Samarēa, bī Jākob’s wel, Jēsus apēr۔d tū Nalda (tū hū almōst θrē yēr۔s erlē۔er hē had tel۔d abowt θe water ov līf) and ap 75 Samarēan belēv۔ōrs az θā wuz konklūd۔ing a diskuʃun abowt rēpōrt۔s ov Jēsus’s resurekʃun. After grēt۔ing θā, hē rēpēt۔d muq ov wut hē had tel۔d θe grūp ov bōθ jender۔s dur his rēsent۔est visitāʃun, ad۔ing, “Θe tīm hav kom wen yū۔s worʃip God nēθer on Gerīzim nor at Jerūsalem, but wār yū۔s iz, az yū۔s iz, in spērit and in trūθ. It iz yōr fāθ θat sāv yōr sōul۔s. Salvāʃun iz θe gift ov God tū al hū belēv θā iz his qīld۔s.” Θe Samarēan۔s wuz astoniʃ۔t at his apērans, and hāsten۔d tū nērbī town۔s and vilaj۔s wiθ θe nūz.

Θrē dā۔s lāter in Fōnēʃa, at Tīr, on θe kōst, Jēsus apēr۔d at a mēt۔in ov belēv۔ōrs, rēpēt۔ing his mesaj and enkuraj۔ing θā tū spred it tū al nāʃun۔s. Bī θen his mōrontēa fōrm wuz ōnlē fānt۔bē rekognīz۔abel, but lisen۔ōrs klēr۔lē rekognīz۔d his vōis and personalitē wen hē spēk۔d. Θe nekst dā manē ventūr۔d awā from Tīr tōward Sidon, karē۔ing θe gospel tōward far·away sitē۔s Antēok and Dimaʃk.

Jēsus’s mōrontēa fōrm, until θen visabel dur 18 separāt okāʃun۔s, had bēkum part ov θe personal ekspērēens ov almōst won-θowzand hyūman belēv۔ōrs.

Erlē Θursdā mōrnin, 18 Mā, yēr 30, θirtē-nīn dā۔s after his fizikal bodē on θe krūsifiks ekshāl۔d it’s last breθ, θe mōrontēa fōrm ov Jēsus apēr۔d agin tū his eleven aposol۔s in θe up۔er qāmber ov θe Mark hōm. Hē spēk۔d tū θā brēf۔lē, konklūd۔ing, “Θe klokowr hav arīv. Ī iz sūn tū gō tū θe Faθer.” Bekon۔ing θā tū folō hē, hē lēd۔d θā, wiθowt spēk۔in, owt ov θe hows, owt ov θe sitē, up θe western slōp ov Mowntin ov Oliv۔s, stop۔ing ap twū-θird۔s ov θe wā tū θe top, tū wār θā kud lōok down on Geθsemān Publikpark, and, far۔er bēlō, θe sitē ov Jerūsalem. Az θe sīlent aposol۔s nēl۔d arownd hē in a sirkel, Jēsus sā۔d, “Ī wil asend tū mī Faθer, and sūn wil wē send intū θis world θe spērit ov trūθ. Wen it arīv, bēgin θe prōklāmāʃun ov θe gospel ov θe king۔dom, first in Jerūsalem and θen tū θe utermost part۔s ov θe world. Luv pēpel۔s az Ī hav luv۔d yū۔s, and serv yōr felō mōrtal۔s az Ī hav serv۔d yū۔s. Bī θe spērit frūt۔s ov yōr līf۔s impel sōul۔s tū belēv θe trūθ θat pēpel۔s iz son۔s and doter۔s ov God, and θat al pēpel۔s iz breθren. Rēmember al Ī hav tēq۔d yū۔s, and θe līf Ī hav liv۔d among yū۔s. Mī luv ōverʃadō yū۔s. Mī spērit wil resīd wiθ yū۔s. Mī pēas ʃal abīd upon yū۔s. Fārwel.” Θen hē vaniʃ۔d.

Jēsus’s spērit depart۔d planet Yūranʃa, tū bēgin θe asend۔ment tū θe rītsīd hand ov God, θer tū rēsēv fōrmal konfirmāʃun ov his komplēt۔t soverentē ov θe lōkal yūnivers ov Nebedon.

* *

Epilog

Θat sām springtīm afternūn, yēr 30, ap 120 aposol۔s and lēd۔ing disīpel۔s gaθer۔d in Jerūsalem at θe Mark hōm, among θā Marē θe moθer ov Jēsus, and θer lisen۔d Pēter’s rēpōrt ov θe last mēt۔in wiθ Jēsus. Az θā wuz engāj۔d in prār, al bēkum۔d awār ov a strānj presens, wīl ekspērēens۔ing a nū and prōfownd sens ov spiritūal jōē, sekyūritē, and konfīdens. Konʃusnes ov nū spiritūal strenkθ wuz folō۔t bī a strong urj tū gō owt and publik۔lē prōklām θe gospel ov θe king۔dom and θe gōod nūz θat Jēsus had rēvīv۔d from deθ. Pēter stand۔d and deklār۔d θat θā must hav rēsēv۔d θe promis۔t spērit ov trūθ. Θen θā hāsten۔d tū θe tempel tū prā and prōklām θe glōrē ov θe resurekt۔t mastōr. But in θā’s spiritūal ekstasē, lēd۔t bī Pēter, θā konfyūs۔d θe mesaj – θe faθer۔hōod ov God and θe sib۔hōod ov pēpel۔s – wiθ θe glōrēus mesajōr and his resurekʃun.

Fōur aposol۔s – Θadēus and Lebeus Alfeus, Sīmon Zelotes, and Tomas Didimus – hed۔d bak nōrθ۔ward tū Galilē: θe twin۔s tū fiʃ, Sīmon tū sulk, Tomas tū ponder. Sō alsō go۔d Jon Zebedē, hū tāk۔d Marē θe moθer ov Jēsus tū his hōm in Beθsīda. Jāms, Jēsus’s ōld۔est broθer, rēmān۔d in Jerūsalem az an owtspoken prēq۔ōr. Dāvid Zebedē marē۔d Rūθ, Jēsus’s yung۔est sister; θen θe nū۔lē marēd kupel akompanē۔d Marθa and Marē (hū had komplēt۔d θe sāl ov θā’s pozeʃun۔s) tū jōin θā’s broθer Lazarus in Filadelfia. Naθanēl adhēr۔d tū his bēlēf θat θe gospel ʃud bē abowt God and broθer۔hōod, not abowt Jēsus, and, tū avōid furθer dispyūt wiθ Pēter, depart۔d alsō fōr Filadelfia tū jōin Abner and Lazarus, hū hōld۔d similar vyū۔s. In Jerūsalem θe siks rēmān۔ing aposol۔s – Maθyū, Filip, broθer۔s Pēter and Andrū, broθer۔s Jon (rēturn۔d from Galilē) and Jāms – kontinyū۔d tū prēq, atrakt۔ing θowzand۔s ov belēv۔ōrs. Θe Farisē۔s, after θā’s iniʃal surpriz, laps۔d intū non۔konsern, bēkuz noθin θat θe aposol۔s wuz tēq۔ing vīōlāt۔d ritūal; indēd, mōst belēv۔ōrs in Jēsus konsider۔d θat θā bēlong۔d tū a sekt wiθin Jūdāizm. Θe Sadyūsē۔s, on θe oθer hand, wuz kēn on jāl۔ing Jēsus belēv۔ōrs, until prēvāl۔d upon bī Gamaliel, a lēd۔ing rabī, hū advīz۔d θā θat if θe nū sekt wuz θe work ov man۔s it wud self۔destrukt, but if it wuz θe work ov God it wud bē non۔destrukt۔abel. Θerfōr θe prosilitīz۔ōrs kontinyū۔d, and θe nū gospel abowt Jēsus spred۔d.

It wuz θe wil ov θe Faθer θat Jēsus wud hav had tū ēventyūal۔lē dīvest hiself ov his mōrtal bodē, end his inkarnāʃun in θe fleʃ, won wā ōr anoθer, but it wuz man۔s, not God, hū plan۔d and implement۔d his tōrturus deθ on a krūsifiks. Nor dū۔d his deθ apēz θe raθ ov God – God iz not raθful. Nor dū۔d Jēsus dī az a sakrifīs fōr sin; hē dū۔d not dī tū atōn fōr inborn mōral gilt ov θe hyūman rās – nō suq θing eksist.

Θe trankwil۔itē ov Jerūsalem wuz fīnal۔lē disturb۔t bī θe arīval ov larj number۔s ov Helasan۔s from Aleksandrēa. Among θā wuz twū stūdent۔s ov Rōdan: Stephen and Barnabas, hū konvert۔d manē Helasan۔s. Θe nū Helasan belēv۔ōrs had nō rēson tū folō Jūdāik ritūal, θerbī ānger۔ing θe Farisē۔s and Sadyūsē۔s. Won afternūn az Stephen wuz prēq۔ing a sermon, at an objektʃun۔abel part ov his diskōrs, īrāt Jūan۔s stōn۔d hē tū deθ. Among θōz in θe krowd hū witnes۔d θe Helasan dī fōr his fāθ wuz a man nām۔d Saul, a sitizen ov Tarsus, a Rōman bī birθ, and a folō۔ōr ov Jūdāizm rēlijon. Stephen θus bēkum۔d θe first marter ov θe nū fāθ, and his deθ krēāt۔d θe nēd fōr an ōrg apart from Jūdāizm. Wiθin won monθ a qurq at Jerūsalem wuz establiʃ۔t benēθ θe lēd۔ōrʃip ov Pēter, wiθ Jāms θe broθer ov Jēsus az it’s tityūlar hed. Jūan lēd۔ōrs rēakt۔d wiθ rēlent۔les persekyūt۔un.

Bēkuz Jūan۔s – among θe mōst rēlijus pēpel۔s on θe planet, but slāv۔s tū θā’s ritūal and tradiʃun – rējekt۔d θe spiritūal۔lē uplift۔ing mesaj prōklām۔t bī θā’s Jūan profet from Galilē, θerfōr θe ambasadōr۔s ov Jēsus fan۔d owt intū surownd۔ē teritōrē۔s. Arownd gulf Mediterānēan komers wuz fluriʃ۔ing, wiθ gōod rōd۔s dur θe first tīm in histōrē interkonekt۔ing mājor senter۔s. Θe manē eθnisitē۔s wuz ōverlā۔d wiθ Rōma۔ē lēgal and politikal struktūr, Helas۔ē kultūr and langwij and filosofē, and – bēkuz ov θe manē Jūw۔ē komyūnitē۔s and mōr θan 200 sinagog۔s θrūowt θe vast ārēa – Jūdāik rēlijon and mōral tēq۔in. Jēsus had apēr۔d on Erθ not ōnlē amidst perhaps θe mōst rēlijus pēpel۔s, but at a tīm kondūsiv wiθowt presedent tū spred۔ing his gospel θrūowt θe world. Θerfōr az Jerūsalem bēkum۔d inkrēs۔bē un۔tolerant, θe Helasan۔s depart۔d, bēkum۔ing θe gospel’s first long-distans mesajōr۔s: θā hed۔d bī wā ov Tīr tōward Antēok (at θe nōrθ·west۔ern kōrner ov gulf Mediterānēan), wiθ θe intenʃun ov kontinyū۔ing west۔ward akros Asēa Mīnor peninsūla tū nōrθ Masadōnēa, sowθ۔ward tū Rōma, and ēventyūal۔lē θrūowt θe empīr.

In Jerūsalem intensifī۔d. Jāms Zebedē wuz eksekyūt۔t bī θe sōrd, θe first aposol tū ekspērēens marter۔hōod. Filip rē۔lōkāt۔d tū Samarēa tū tēq. Nekst, Maθyū, after skribel۔ing nōt۔s in Aramāik۔ēz langwij abowt his ekspērēens wiθ Jēsus and giv۔ing θā tū his disīpel Isadōr, jurnē۔d nōrθ۔ward, and prēq۔d and baptīz۔d in Surēya. Andrū, tāk۔ing wiθ hē his ekstensiv nōt۔s on θe tēq۔ins and dū۔ins ov Jēsus, depart۔d fōr Hayastan, bētwēn lāk۔s Blak and Kaspēan. Pēter, akompanē۔d bī his wīf Perpetūa (fōrmer۔lē a membōrm ov θe woman’s kontinjent), travel۔d ēst۔ward tū Babilon. Jon Zebedē, an aktiv supōrt۔ōr ov θe Jerūsalem qurq, wuz imprison۔d, but his retisens sāv۔d hē from marter۔hōod; upon bēing rēlēs۔d, hē and Jāms θe broθer ov Jēsus, hav۔ing dētermin۔d θat “soft anser۔s turn awā raθ”, kontinyū۔d tū administer θe Jerūsalem qurq – nōlonger az a “king۔dom” but az a “spiritūal broθer۔hōod devōt۔d tū sōʃal servis”. In Galilē, Sīmon ralē۔d, and jurnē۔d sowθ·ēst۔ward tū Aleksandrēa tū prēq. Sō dū۔d Tomas, hū spred۔d θe glad nūz on Sīprus īland. From Filadelfia, Naθanēl, after tārē۔ing θer dur mōr θan a yēr, and not long after θā rēsēv۔d nūz θat Jēsus’s moθer Marē had dī۔d, depart۔d ēst۔ward tū prēq in Mesopōtāmēa.

Saul ov Tarsus, hav۔ing bin dēp۔lē impres۔t bī Stephen’s marter۔hōod, after hed۔ing nōrθ۔ward, and after a personal ekspērēens wiθ Jēsus on θe Dimaʃk rōd, setel۔d in Antēok (at θe nōrθ·west kōrner ov gulf Mediterānēan), prōklām۔ing in Helas۔ēz langwij θe gospel ov a Jūan mesīa. Rēsolūt and agresiv, Pol, hav۔ing grasp۔d Pēter’s verʃun ov θe gospel, prosilitīz۔d it wiθ a venjens. In Antēok, supōrt۔ing hiself māk۔ing tent۔s, hē establiʃ۔d a qurq, dro۔ing manē folō۔ōrs, mōst from θe lō۔er sōʃal and ekonomik stratum۔s, inklūd۔ing slāv۔s; qurq atend۔ōrs dur θe first tīm nām۔d θāself۔s “Qristēan۔s”. Pol’s kult ov Antēok Kristēanitē rest۔d hevē۔lē on Jūdāik tradiʃun۔s, his doktrin۔s ov θēolōjē and filosofē derīv۔d not ōnlē from Jēsus’s tēq۔ins but alsō from Plātō and Fīlō, his eθik۔s inspīr۔t not ōnlē bī Jēsus and Jūdāizm but bī θe Stōik۔s. Pēter had inadertent۔lē alter۔d Jēsus’s kōr mesaj bī prēq۔ing abowt Jēsus raθer θan abowt faθer۔hōod and broθer۔hōod; Pol, wiθ nō direkt ekspērēens wiθ Jēsus, adopt۔d Pēter’s verʃun, θen purpos۔lē alter۔d it tū bēkum mōr aksept۔abel tū Jūan۔s, alsō tū jentīl۔s, espeʃal۔lē Helasan۔s. Hē tēq۔d, fōreks, θe doktrin ov atōn۔ment – θat Jēsus wuz sakrifīs۔t tū satisfī God’s stern justis and apēz God’s divīn raθ – in ʃarp kontrast tū Jēsus’s tēq۔ins ov a fōrgiv۔ē, alwās luv۔ē faθer۔ē God; Pol’s doktrin θerbī link۔d θe gospel wiθ Jūan θēolōjē, but his wel-intend۔t efōrt fāl۔d tū mas۔konvert Jūan۔s, and subsekwent۔lē koz۔d konfyūʃun among jentīl۔s. Pol’s θērē ov ōrijinal sin, θe doktrin۔s ov hereditārē gilt and ināt ēvil and rēdempʃun θerfrom – parʃal۔lē derīv۔d from Miθraizm, a pāgan rēlijon popyūlar in θe rējon – had litel in komon wiθ Jūdāik θēolōjē ōr Jēsus’s tēq۔ins. Erlē Qristēan۔s, mān۔lē benēθ Pol’s lēd۔ōrʃip, instigāt۔d ʃrūd bargin۔s wiθ θe pāgan۔s and kult۔s bī adopt۔ing θā’s ritūalistik pajentrē in eksqānj fōr akseptans ov θe bāsik۔s ov Pol۔ē Kristēanitē; fōreks, Dēsember 25, Miθraizm’s mān festival dā, Qristēan۔s selebrāt۔d az θe birθ·dā ov Jēsus, hū wuz birθ۔d dur Ogust. Θat a qurq wud bē fōrm۔t tū prēserv and spred Jēsus’s mesaj wuz natūral, but, bēsīd θe fakt θat θe Kristēan qurq wuz fownd۔d on Pēter’s mis۔konstrukʃun ov Jēsus’s tēq۔in, Pol’s qurq, wiθ Jēsus az it’s nominal hed, sūn bēkum۔d a substitūt fōr θe king۔dom ov heven; worʃip۔ōrs wuz membōr۔s ov a qurq ov alīk-mīnd۔ē belēv۔ōrs hed۔d bī a prēq۔ōr, not individyūal۔s rēlāt۔ing direkt۔lē tū God.

In Filadelfia, Abner, mōr Babilōnēan θan Helasan in his filosofē, māk۔d nō bāsik mis۔interpretāʃun۔s ov Jēsus’s gospel, θerfōr hē wuz at vārēans wiθ Pēter ōver θēolōjē. On iʃyū۔s ov administrāʃun and jurisdikʃun ov θe Jerūsalem qurq, hē un۔agrē۔d wiθ Jāms θe broθer ov Jēsus, hū wuz supōrt۔t bī Pēter. Θe fōrmer qēf disīpel ov Jon θe baptīz۔ōr stuborn۔lē rēsist۔d al atempt۔s bī Pol tū rē۔faʃun θe tēq۔ins ov Jēsus sō az tū prezent les θat wuz objektʃun۔abel, first tū Jūan۔s, θen tū rējonal pāgan bēlēf۔s. Abner wuz mōr ov a pyūrist, want۔ing noθin tū dū wiθ θēolojē۔ē trād۔ing. Furθermor, from his lōkāʃun ēst۔ward ov river Jōrdan, it wuz mōr apārent θat alter۔ing Jēsus’s gospel tū akomodāt western gulf Mediterānēan eθnisitē۔s wud render it les aksept۔abel tū ēstern eθnisitē۔s. Alθō hē had θe supōrt ov Lazarus and his sister۔s, hē wuz īsolāt۔d from θe lēd۔ōrs ov θe erlē Kristēan qurq and, after Naθanēl depart۔d, from θe oθer aposol۔s. In kontrast tū Pēter and Pol’s rapid۔lē ekspand۔ing, lūs۔lē yūnifī۔t qurq, Abner rēmān۔d hed ov a qurq non۔rekognīz۔t in Jerūsalem.

*

Θe Helasīzaʃun ov Kristēanitē start۔d in ernest θe dā Pol stand۔d in front ov θe kownsil ov θe Areōpagus, in θe ʃadō ov θe Akropōlis in Helas’s kapital·sitē Aθēna, and prōklām۔d his verʃun ov θe nū rēlijon. Helas۔ē kultūr had alredē atān۔d it’s hī۔est level and wuz in rēgreʃun, but Helasan۔s, az θā had bin dur several sentūrē۔s, wuz stil mastōr۔s ov filosofē, literaqur, arkitektūr, skulptūr; θā had iniʃēāt۔d sīens, had pīonēr۔d parʃal demokrasē, had delv۔d intū ekonomik and sōsēōlojikal iʃyū۔s – θā had neglekt۔d ōnlē rēlijon. Θrē and haf sentūrē۔s prēvēus۔lē wen konker۔ōrt Aleksander had spred۔d Helas۔ē kultūr ēst۔ward al θe wā tū θe Indus river valē, θā’s art and filosofē had bin ful۔lē kwalifī۔t fōr θe aktrōl, but not sō θā’s politikal administrāʃun nor θā’s rēlijon. After θā’s sitēstāt۔s had rapid۔lē ekspand۔d intū a vast empīr, θā’s parōkēal god۔s, wiq θā θāself۔s rēgard۔d wiθ skant sērēus۔nes, wuz klēr۔lē non۔adekwut fōr fōren adopʃun. Jūan۔s wuz θe oposit: θā pozes۔d a hī۔lē develop۔d rēlijon, wiq θā rēgard۔d perhaps tyū sērēus۔lē, but had neglekt۔d virtūal۔lē evrēθin els. Yet θe twū grāt kultūr۔s pozes۔d ārēa۔s in komon. Helasan۔s revēr۔d byūtē, Jūan۔s revēr۔d hōlē۔nes, bōθ luv۔d trūθ. Eθnōsentrik Jūdāizm wuz non۔sūt۔abel fōr anēbodē but Jūan۔s, but Kristēanitē wuz planetārē. Helas۔ē filosofē and Jēsus’s tēq۔ins had a komon gōl: θe emerjens ov θe individyūal – fōr Helasan۔s, sōʃal and politikal emerjens; fōr Jēsus, mōral and spiritūal emerjens. Helasan۔s tēq۔d θat intelektūal frēdom lēd۔d tū politikal libertē; Jēsus tēq۔d θat spiritūal liberalism lēd۔d tū rēlijus libertē. Jōin۔d tūgeθer, θā wuz mōr θan komplimentarē: θā konstitūt۔d a nū and mīt۔ē qarter fōr hyūman frēdom, fōrun۔ōrs tū hyūman۔itē’s sōʃal, politikal, and spiritūal libertē. At θe tīm Pol prēq۔d in Aθēna, Helasan۔s wuz spiritūal۔lē hunger۔ē. Non۔alīk Jūan۔s, θā had long prōviʃunal۔lē belēv۔d in imōrtal۔itē, wiq meʃ۔d wiθ Jēsus’s tēq۔in. Θā θerfōr embrās۔d Pol’s rēlijon, θerbī signifikant۔lē uplift۔ing θā’s sag۔ing kultūr. And wārever Helas۔ē kultūr prēvāl۔d, Helasīz۔t Kristēanitē rūt۔d.

Θe Rōman۔s, lēdrūl۔ōrs ov manē dīvers kolonē۔s, wuz tolerant ov al langwij۔s, sōʃal kustom۔s, and rēlijon۔s – az demonstrāt۔d in Kānan – but θrūowt θā’s empīr, urj۔d onward bī insistent Jūan۔s, θā kontinyū۔d tū persekyūt folō۔ōrs ov Jēsus. Θe aposol۔s had skater۔d. Tomas, from Sīprus, windsāl۔d tū Krēt on Afrika’s nōrθern kōst, θen tū īland Sisilē, prēq۔ing and baptīz۔ing, and had start۔d rīt۔ing abowt his ekspērēens۔s wen hē wuz aprehend۔d bī Rōman ājent۔s and put۔d tū deθ on īland۔et Malta. Maθyū, after depart۔ing Surēya, prēq۔d in Kpadōsēa, Galatēa, Biθinēia, and it wuz in Θrās, at Līsimaqēia, nōrθ۔ward ov Āgēan Gulf, θat Jūan۔s konspīr۔d wiθ Rōman sōjōr۔s and kil۔d hē. Bī θen Naθanēl wuz enrūt tū Barat, and Sīmon Zelotes wuz slō۔lē travel۔ing up·river along θe Nile, sowθ۔ward tōward Afrika’s jungel. Filip, after win۔ing manē sōul۔s, wuz fīnal۔lē aprehend۔d at Hīrapōlis in sowθ·western Anatōlēa; az hē slō۔lē dī۔d, his fēr۔les wīf, a fōrmer membōrm ov θe woman۔s’ kontinjent, stand۔d at θe fōot ov his krūsifiks enkuraj۔ing hē tū prōklām θe glad nūz tū his murder۔ōrs until his strenkθ fāl۔d, θen ʃē herself rēsīt۔d prār۔s until īrāt Jūan۔s stōn۔d ʃē tū deθ – wenupon θā’s ōld۔est doter vow۔d tū kontinyū θā’s prēq۔ing. Andrū, after his stā in Hayastan, jurnē۔d θrūowt Asēa Mīnor and Nōrθ Masadōnēa (nōrθ ov Helas), bring۔ing manē θowzand۔s intū θe king۔dom; not long after komplēt۔ing his inklūsiv rīt۔t akownt ov his ekspērēens۔s wiθ Jēsus, hē wuz aprehend۔d in Patrae, nōrθern peninsūla Pelopones, Helas; fōr twū ful dā۔s θe rōbust man hāng۔d on θe krūsifiks bēfōr dī۔ing. Jon Zebedē marē۔d his broθer Jāms’ widōrm; after bēing imprison۔d several okāʃun۔s, hē wuz baniʃ۔d tū īland Patmos, of·ʃōr western Anatōlēa, wār dur fōur yēr۔s hē rīt۔d wut bēkum۔d no۔d az θe Bōok ov Revelāʃun. Abner kontinyū۔d tū prēq relativ۔bē non۔molest۔t in Filadelfia; Dāvid Zebedē had rēmān۔d az his qurq’s fīnanʃal ofisōr. Pol, wiθ tīr۔les enerjē, travel۔d ekstensiv۔lē, fownd۔ing qurq after qurq θrūowt θe gulf rējon, and alīk manē erlē tēq۔ōrs hē rīt۔d nūmerus leter۔s tū θe nū qurq۔s enkuraj۔ing θā in his absens and adres۔ing θā’s θēolojē۔ē konsern۔s. Lūk, an Antēok doktōr, a jentīl disīpel ov Pol, bēgin۔d asembel۔ing nōt۔s and intervyū۔ing ī·witnes۔s. Pēter, wiθ his wīf Perpetūa, alsō travel۔d ekstensiv۔lē, inklūd۔ing minister۔ing tū manē ov θe qurq۔s establiʃ۔t bī Pol; despīt Pēter and Pol’s larj diferens۔s in temperment and edyūkāʃun, θe twū work۔d tūgeθer harmonēus۔lē. In Anatōlēa Pēter enkuraj۔d Jon Mark tū bēgin rīt۔ing an akownt ov Jēsus’s līf and tēq۔in; Jon, no۔ing how Jēsus konsistent۔lē rēfyūz۔d tū rīt anēθin, fēl۔d rēluktant, but neverθeles bēgin۔d an owtlīn bās۔d on his and Pēter’s memōrē۔s.

Wen Pol۔ē Qristēan۔s bēgin۔d win۔ing nūmerus konvert۔s in θe empīr’s kapital·sitē Rōma, Rōman۔s, fērful ov insurekʃun, prosikyūt۔d θe prosilitīz۔ōrs and θā’s konvert۔s bī θe hundred۔s: nāl۔ing θā tū krūsifiks۔s, burn۔ing θā alīv tī۔t tū stāk۔s, fēd۔ing θā alīv tū līon۔s in θe publik arēna. It wuz parʃal۔lē θe wā θe devōt۔t Qristēan۔s kuraj۔lē kontinyū۔d tū prēq despīt dānjer, and dī۔d glōrē۔lē, θat krēāt۔d nū belēv۔ōrs. Pēter and Perpetūa wuz among θe bōld trumpet۔s ov θe gospel hū prēq۔d in Rōma despīt θe grāv risk۔s, and wen θā wuz kaptūr۔d and Pēter wuz infōrm۔d θat hē wud dī alīk Jēsus, hē rēgard۔d hiself az θe rēsipēent ov hī onor. On θe dā Pēter ekspīr۔d on θe krūsifiks, his wīf Perpetūa wuz θrō۔d tū θe wīld bēst۔s in θe publik arēna.

Θe yēr Pēter and Perpetūa dī۔d, 67 KE, a rebelyon wuz underwā in θe Kānan rējon ov Jūdea bī Jūan Zelot۔s – a gunghō atempt tū ekspel θe Rōman۔s. Rōma۔ē lējon۔s θenupon eradikāt۔d θe Zelot۔s in θe kuntrē, and at θā’s apērans owtsīd Jerūsalem almōst θe entīr grūp ov belēv۔ōrs and disīpel۔s – rēmember۔ing Jēsus’s predikʃun – flē۔d, fīnd۔ing sāf ʃelter akros θe river in Pela. Dur yēr 70, Rōman sōjōr۔s brēq۔d θe owter wal۔s, and enter۔d θe sitē. Θā sloter۔d θowzand۔s upon θowzand۔s ov man۔s, woman۔s, and qīld۔s, burn۔d θe tempel tū θe grownd, and level۔d θe bild۔ins. Θen θā bēgin۔d klēr۔ing Kānan ov al Jūan۔s, a proses komplēt۔d ap θrē yēr۔s lāter wiθ θe fal ov θe Jūan۔s’ laststand at θe platō fōrtres ov Masada.

*

Θe Rōman۔s’ tōrturus kil۔ing ov sō manē marter۔s wuz mān۔lē bēkuz ov a mis۔komprēhenʃun: Qristēan۔s’ konsistent۔lē yūtilīz۔d θe kēword “king۔dom” in θā’s prēq۔ing, and θe Rōman۔s kruʃ۔d wiθowt rēstrānt anē masmūvment suspekt۔d ov politikal rīvalrē. Wen θā fīnal۔lē rēalīz۔d θat θe Kristēan “king۔dom” wuz not a politikal entitē, nor a kompēt۔ōr ov θe stāt, θā sēs۔d θā’s rēsistans. Θe Rōman۔s wuz ekspert۔s at institūʃunīzāʃun and mastōr۔s at politikal administrāʃun۔s, but θā kār۔d litel abowt art ōr rēlijon. Θā wuz bī nātūr, and trān۔in, loyōr۔s; Rōma۔ē lo komand۔d dignitē and respekt – kontrast۔d tū arbitrārē but stern Ōrēental lo, artistik and flūid Helas۔ē lo. Rōma۔ē edyūkāʃun brēd۔d a non۔presedent۔ē and stolid lōyal۔itē. Rōman۔s wuz skrūpyūlus۔bē onest, rēsolūt۔lē self۔kontrōl۔t, zelus۔lē dedikāt۔d tū θā’s īdēal۔s, yet θā’s langwij had nō word fōr “non۔selfiʃ۔nes”. Lak۔ing a signifikant nāʃunal filosofē and nātiv kultūr, θe Rōman۔s had adopt۔d Helas۔ē kultūr enmas. Lak۔ing a rēlijon worθ۔ē ov a nām, Rōma, after fēr۔s ov politikal kompētiʃun wuz kwel۔t, bēkum۔d fertil sōil fōr Kristēanitē. Mōrōver, θe Helas۔ē kultūral and Rōma۔ē politikal konsolidāʃun ov teritōrē surownd gulf Mediterānēan intū a vast rējon wiθ a singel ōverlā۔t langwij and kultūr enābel۔d θe nūmerus eθnisitē۔s pōtenʃal۔lē tū aksept won God. Θe Rōman۔s, dur θe proses ov absōrb۔ing θe alredē substanʃal۔lē alter۔d mesaj ov Jēsus, furθer qānj۔d it. Θā kompel۔d a systemization ov Kristēanitē’s īdēal۔s and praktis۔s – at wiq Pol, hiself a Rōman sitizen az wel az an hī۔bē intelijent intelektūal, not tū menʃun a sūperb ōrganīz۔ōr, eksel۔d, bī krēāt۔ing – and rēkōrd۔ing in his leter۔s – a kōhērent θēolōjē. And bēkuz Rōman۔s politik۔lē wuz devōt۔d tū θā’s institūʃunalīz۔t stāt, it wuz ēzē۔er fōr θā tū bēkum spiritūal۔lē devōt۔d tū an institūʃunalīz۔t qurq. Rōmanīz۔t Helasīz۔t Polēn Kristēanitē wuz θus posiʃun۔d tū bēkum θe nū Rōma۔ē stāt rēlijon. However, it had mīgrāt۔d ēven furθer awā from θe individyūal ekspērēens in spiritūal grōθ az tēq۔t bī Jēsus.

Jēsus dū۔d not direkt sōʃal bēhāvyōr. Hē dū۔d not ēven tēq mōralitē. In his vyū, upon aksept۔ing θe faθer۔hōod ov God and θe broθer۔hōod ov man, pēpel۔s wud natūral۔lē bēhāv proper۔lē and akt mōral۔lē – per standard۔s ov θā’s kontemporārē eθnisitē. But bī θen Kristēanitē, establiʃ۔d on a mis۔konstrū۔t fowndāʃun bī Pēter, lāden۔d wiθ Jūdāik mōralitē, kosmolojē, and anθropolojē, alter۔t bī Pol tū akomodāt pōtenʃēal belēv۔ōrs, pāganīz۔t tū satisfī θe misterē kult۔s, Hellasīz۔t, and Rōmanīz۔t, had evolv۔d intū a komplēt sōʃal sistem enkompas۔ing atitūd۔s on rēlijus ritūal۔s, mōral۔s, seks regyūlāʃun, polēgamē, majik, art, literaqur, edyūkāʃun, govern۔ment, lo, medisin, and sīens. Kristēanitē bēkum۔d not mēr۔lē a nū rēlijon, but a nū ōrder ov hyūman sōsīetē.

At Anatōlēa, Jon Mark komplēt۔d his akownt ov Jēsus’s līf and tēq۔in. Θrē yēr۔s lāter Isadōr, hū had eskāp۔d from θe sēj ov Jerūsalem wiθ Maθyū’s nōt۔s, at Pela komplēt۔d rīt۔ing θe gospel nām۔d (az wuz kustomārē) after his mentōr, Maθyū. Abner, hū dēnowns۔d Pol az “θe klever korupt۔ōr ov Jēsus’s tēq۔ins”, kontinyū۔d tū propagāt his relativ۔bē pyūr verʃun ov Jēsus’s mesaj, spred۔d bī emisārē۔s from his senter in Filadelfia θrūowt Mesopōtāmēa and Arābēa; Abner dī۔d at āj 89. Āt yēr۔s lāter dur 82 KE in nōrθ·western Helas, Lūk, from his nōt۔s, from a kopē ov θe first fōur dee۔fīv۔s ov Mark’s gospel, and from a myūtilāt۔t muq-edit۔t kopē ov nōt۔s purpōrt۔t tū hav bin rīt۔t bī Andrū – komplēt۔d his gospel; hē plan۔d twū oθer bōok۔s abowt θe histōrē ov Krist and Kristēanitē but sūn bēfōr hē finiʃ۔d θe sekond, “Akt۔s ov θe Aposol۔s”, hē dī۔d, dur 90 KE. Sīmon Zelotes penetrāt۔d intū θe hart ov Afrika, wār hē lābor۔d until hē dī۔d, a fēbel ōld man. Naθanēl dī۔d in Barat. Jon Zebedē, θe yung۔est aposol, frē۔d from prison, travel۔d ekstensiv۔lē, bēkum۔d biʃop ov θe Asēa Mīnor qurq۔s, fīnal۔lē setel۔d at Efesus on θe western kōst ov Anatōlēa; at āj 99, hav۔ing rēd۔d θe gospel۔s ov Mark, Maθyū, and Lūk, and nōt۔ing θat muq had bin ōmit۔d, hē enkuraj۔d his asōʃēāt, Nāθan, a Helasan Jūan from Sēzarea, tū bēgin rīt۔ing θe gospel ov Jon’s nām (from memōrē and referens۔ing θe oθer θrē gospel۔s, Jon hav۔ing nō nōt۔s), wīl hē hiself rīt۔d an intrōdukʃun; Jon dī۔d twū yēr۔s lāter dur yēr 103. Several dekād۔s lāter θe last eksist۔ē kopē ov Andrū’s gospel wuz destrōē۔d bī fīr in Aleksandrēa.

Bī θe fōur-eθ sentūrē KE θe Kristēan rēlijon stil dū۔d not hav a skriptūr, θus θe Rōman۔s, hū bī θen had asūm۔d ful kontrōl ov θe qurq, undertāk۔d tū krēāt won. Θer eksist۔d muq matērēal tū sift θrū – inklūd۔ing ēven a gospel ov Jūdas Iskārēot, among θe manē manyūskript۔s diskard۔t. From Jon Mark’s gospel θe later fīv-eθ wuz los۔t bēfōr it wuz kopē۔t; sins θen, nūmerus pasaj۔s had bin rēmūv۔d, oθer matērēal ad۔d. Maθyū’s gospel, az rīt۔d bī Isadōr, pōrtrā۔d Jēsus az a son ov king Dāvid, and demonstrāt۔d grāt respekt fōr θe lo and θe profet۔s, atempt۔ing tū ʃō θat som ov wut Jēsus dū۔d fulfil۔d profesē۔s ov Jūdāizm’s fōrmer profet۔s. Lūk prēserv۔d muq ov Jēsus’s grās, and pōrtrā۔d hē az a frend ov taks·kolekt۔ōrs and sin۔ōrs; Lūk’s gospel wuz in manē wā۔s θe gospel ov Pol, but wiθ adiʃun۔s. Abner, bēkuz ov his rēsistans tū alter۔ing Jēsus’s fundamental mesaj, and his subsekwent īsolāʃun, wuz ignōr۔t. Θe bulk ov θe krēāt۔t skriptūr (θe Nū Testament) wuz devōt۔d tū Pol’s rēlijus ekspērēens, his personal rēlijus konvikʃun۔s, and his θēolōjē, az pōrtrā۔d in his leter۔s (wiq Pol never suspekt۔d wud bēkum part ov a sākred dokyūment); θe ōnlē nōt۔abel ekseptʃun۔s, asīd from muq ov θe fōur gospel۔s, wuz θe Bōok ov Hebrews and θe Episel ov Jāms. Θus θe Nū Testament kontān۔d muq θat Jēsus dū۔d not tēq. Kristēanitē wuz bās۔d mān۔lē upon θe ōpinyon۔s ov Pol, not upon θe gospel ov Jēsus.

Θe Rōma۔ē empīr slō۔lē dēklīn۔d – from eksesiv taksāksun and grōs kolekʃun abyūs۔s, rampant paternalism, non۔balans۔t komers wiθ θe Levant θat drān۔d gōld reserv۔s, amyūz۔ment mad۔nes, dēgrādāʃun ov woman, fizikal plāg۔s. Mēnwīl θe Rōma۔ē stāt qurq (Kristēanitē), institūʃunalīz۔t almōst tū θe pōint ov spiritūal baren۔nes, kontinyū۔d tū gān inflūens and powr.

In Arābēa and Mesopōtāmēa Jēsus’s tēq۔ins wuz engulf۔t bī θe suden rīz ov Islam.

In Yūrop dur θe sōkald Dark Era (ap yēr۔s 500 tū 1000 KE) θe qurq, bēing ful۔lē integrāt۔t wiθ sōsīetē, wuz dūm۔t tū ʃār in θe intelektūal and spiritūal dēklīn. Kristēanitē hībernāt۔d. Individyūal۔s wuz domināt۔d bī diktātʃun from θā’s rēlijus lēd۔ōrs, hūz sukseʃun ov powrful pōp۔s deklār۔d θāself۔s θe ōnlē link bētwēn God and pēpel۔s. Kristēanitē had bēkum۔d, alīk Jūdāizm, a sekondhand rēlijon. Mōrōver, a nū spiritūal menas arīz۔d in θe krēāʃun ov sōkald sānt۔s, belēv۔d tū hav speʃal inflūens at divīn lokōrt۔s, and hū, θerfōr, if efektiv۔lē apēl۔t tū (tipikal۔lē bī pā۔ing monē tū prēst۔s), kud intersēd in worʃip۔ōrs’ bēhaf. Yet θe rēlijon wuz sufiʃent۔lē sōʃalīz۔t and pāganīz۔t θat it survīv۔d θe long pērēod ov kultūral stagnāʃun, and emerj۔d stil inflūenʃal at θe don ov θe Yūrop۔ē renisans.

Along wiθ rēvīv۔ing interest in θe nolej ov θe ānʃent۔s, 14-eθ sentūrē Kristēanitē rē۔blūm۔d alīk flowr۔s after a snō۔ē winter, but stil benēθ tīt kontrōl ov θe institūʃunalīz۔t Rōma۔ē qurq. And furθer distōrt۔ing Jēsus’s mesaj wuz mis۔translāʃun۔s (aksidantal and purposful) ov θe ānʃent rīt۔ins.

Jēsus prēq۔d spiritūal yūnītē – a vast broθer۔hōod ov belēv۔ōrs in θe faθer۔hōod ov God – but bēkuz Kristēanitē asūm۔d tū enkompas almōst al aspekt۔s ov hyūman sōsīetē, az pēpel۔s gān۔d mōr nolej bēkuz ov advans۔s in sīens and komyūnikāʃun, θe qurq splinter۔d intū sub۔qurq۔s (sōkald dēnomināʃun۔s), ēq ekspres۔ing partikyūlar vyūpōint۔s. Kristēanitē fragment۔d. And θus wuz θe ōrijinal mesaj – wiq emfasīz۔d ēq individyūal’s direkt komyūnikāʃun wiθ God – furθer mudel۔t.

Sīens gradūal۔lē dis۔prūv۔d qeriʃ۔t Jūdāik doktrin۔s (wiq had alsō bēkum Kristēan doktrin۔s) in θe fēld۔s ov astronomē and anθropolojē, krēāt۔ing a “sīens versus rēlijon” ilūʃun. In rēal۔itē, nō konflikt eksist bētwēn sīens and trū rēlijon – θe akt ov an individyūal in tā’s self۔konʃus rēlāʃunʃip wiθ God, kontrast۔d wiθ ōrganīz۔t rēlijon az pēpel۔s’ sōʃalīzāʃun ov θe worʃip ov individyūal religionists. Trū rēlijon, kwalitātiv, iz not in anē wā konsern۔d wiθ matērēal θing۔s, wīl sīens, kwantitātiv, iz ōnlē konsern۔d wiθ matērēal θing۔s. Sīensōr۔s mēr۔lē dis۔prūv۔d miθ۔s and presumptiv doktrin۔s ov rēlijus lēd۔ōrs.

Rēlijon, a pyūr۔lē personal and spiritūal ekspērēens, iz θe revelāʃun tū individyūal mōrtal۔s ov θā’s divīn and ēternal destinē. Trū rēlijon iz θerfōr separāt from mōral۔itē, sōʃal obligāʃun, politik۔s, esθetik۔s, atitūd۔s tōward matērēal rēal۔itē.

Bī θe 20-eθ sentūrē Yūropēn۔s had bēkum۔d progresiv۔bē sekyūlarīz۔d. Θe faθer ov sekyūlarizm wuz θe nārō-mīnd۔ē and god۔les atitūd ov sīens. Θe moθer ov sekyūlarizm wuz θe tōtalitarēanizm ov θe Kristēan qurq. Θe ofsprin ov sekyūlarizm wuz θe tīranikal and diktātōrēal politikal stāt. Sekyūlarizm frē۔d pēpel۔s from eksēsēatrikal slāverē, ōnlē tū bētrā θā intū politikal slāverē.

Tū sumarīz, θe kōr konsept and manē ov θe grāt trūθ tēq۔t bī Jēsus wuz los۔d in erlē mis۔komprēhenʃun۔s and kompromīz۔s, and Pol’s Jūdāizm-frend۔ē sōʃalīz۔t rēlijon wuz lāter Helas۔īzt, Rōman۔īzt, and pāgan۔īzt, bēkum۔ing ritūalistik and sekondhand; θen it splinter۔d, wuz asolt۔t bī sīens, and endur۔t a sekyūlar baklaʃ from it’s tōtalitarēan past. Az a world rēlijon it wuz handikap۔t bī bēing īdentifī۔d az a part ov θe sōʃal sistem, industrēal līf, and mōral standard۔s ov Oksident sivilīzāʃun, and θus non۔witin۔lē sēm۔d tū sponsōr a sōsīetē θat stager۔d benēθ θe gilt ov tolerāt۔ing sīens wiθowt īdēalizim, politik۔s wiθowt prinsipel۔s, industrē wiθowt mōral۔itē, powr wiθowt konʃens, nolej wiθowt karakter, welθ wiθowt work, grēd wiθowt limit, plejur wiθowt rēstrānt.

Yet θe Galilēen karpentōr had set۔d in mōʃun tēq۔ins θat, after absōrb۔ing θe entīretē ov Hēbrū۔ēz θēolōjē and Helas۔ē filosofē, konker۔d θe Rōma۔ē world dur θrē sentūrē۔s and θen kontinyū۔d onward tū trīumf ōver θe barbārēan۔s hū topel۔d Rōma. After bēkum۔ing kōmatōs dur mōr θan won-θowzand yēr۔s, it resurekt۔d itself and rē۔konkur۔d Yūrop and θen θe entīr Amerika۔ē hemisfēr. Twū milenēum۔s after Jēsus ov Nazareθ wak۔d θe Erθ, Kristēanitē rēmān a mīt۔ē rēlijon, bīfar θe mōst popyūlar on wut iz refer۔d tū θrūowt θe lōkal yūnivers ov Nebedon az θe planet ov θe krūsifiks.

Pēpel۔s iz the qildren’s of God, and θrū fāθ θā kan aktūal۔lē rēalīz and dā۔ē ekspērēens θis enōbel۔ē trūθ.

Jēsus’s kōr mesaj – θe Faθer۔hōod ov God and θe sib۔hōod ov pēpel۔s – iz az relevant az ever.

* * * *