Jesus on Urantia


 The life and teachings of Jesus.

 The fifth epocal revelation.

Reassembled in chronological order


Flora Morales

Language Clarification

The stories in this collection use a slightly modified version of English, to benefit readers who are not native English speakers (95% of humanity).  Open-minded native English speakers (5%) can easily adapt.

To English root words (whose spelling never changes) are added (separated by a half-length hyphen) prefixes and suffixes (each with one fixed definition).  Ex:  re۔visit, pre۔school, explain۔ing, explain۔d, quick۔ly.

The benefit?  The language can be learned in months, thereby enfranchising the billions of people who do not have the resources to spend years learning American or British English.

 A quick reading of the following is all you need to completely comprehend the stories in this collection.

 MID-DOT WORDS.  Mid-dot words are composed of two words (separated by a high dot) whose combined meaning is immediately comprehensible if you know the meaning of both words.  You may never have heard the word "wrist·clock", but you know it means American English "watch".

       Only a handful of words differ from standard English:
       ap     approximate (can be used as an article). 
                  Ex:  I will meet you ap 4 oclock.
       dur   duration.  Ex: on Friday → dur Friday;
                   in 2017 → dur 2017, at night → dur night.
       iz      is, am, are    Ex: I iz happy. He iz happy. They iz happy.
       ta      he or she.  (Mandarin genderless single pronoun, tā.)

       wuz   was, were   Ex: He wuz here, and so wuz they.

The present-tense third-person verb “s” is dropped.
              Ex:  I go, you go, she go, we go, they go.

 All prefixes and suffixes are intuitive to American and British English speakers except the following:


             ۔d        Indicates past tense.  Ex:  told → tell۔d
             ۔ly       Indicates adverb, which modifies a verb.

                            Ex:  finally → final۔ly
             ۔y        Indicates adjective, which modifies a noun. 
                            Ex:  angry → anger۔y
             ۔t         Indicates passive voice. 
                            Ex:  written by me → write۔t by me
             ۔or, ۔orm,۔ ort    Indicates a function. 
                 ۔or suffix is neutral; it could be a thing ("dry۔or")
                         or person of unspecified gender (“farm۔or”)
             ۔orm suffix indicates a female.
                         Ex:  "farm۔orm" is a woman who farms. 
             ۔ort is the male equivalent, i.e. "farm۔ort".
                        Thereby enabling readers to identify gender
                               in unfamiliar ethnicities.
                        Ex:  Chen Jianguo is a book edit۔ort in China. 
                               (So you know he is a male.)
            ۔by      Indicates a modifier of an adjective. 
                               Ex:  vast۔by different view.
            ۔in       Converts a verb to a gerund (a type of noun). 
                               Ex: The build۔in seem tall.

             dis۔     Indicates the un-doing of a previous action. 
                               Ex:  dis۔plug the toast۔or
             non۔    Indicates a neutral.  Ex:  non۔relevant
             un۔      Indicates the root word's opposite meaning. 

                              Ex: "un۔happy" means "sad"
For more information, visit

Jesus on Urantia
            Accord۔in to Urantia Book – prezent۔t here chronologic۔ly in the Alike England۔ese version of Peoplese language – in Canaan, near the eastern coast of gulf Mediteranean, mid۔year 8 BCE, ap three months after the marriage of Joseph and Mary of Nazareth, an angel appear۔d to Elizabeth (a distant kin of Mary’s), and say۔d, “While your husband Zacharias stand before the altar in Jerusalem, and while assemble۔t peoples pray for the come۔ing of a deliver۔or, I, Gabriel, have come to announce that you shall soon birth a son, who shall be the forerun۔or of this divine teach۔or, and you shall name your son John.  He will gladden your heart by turn۔ing many souls toward God, and he will proclaim the come۔in of the soul heal۔or of Jewans and the spirit liberate۔or of all peoples.  Your kin·woman Mary, to who I will also appear, shall be the mother of this child of promise.”
            The vision frighten۔d Elizabeth, and puzzle۔d she because she wuz child۔less and long past fertile years.  Not until she wuz visible۔ly pregnant do۔d she tell even her husband Zacharias, a Jewan priest, who wuz at first skeptical, then perplex۔t – until a dream convince۔d he that his wife would indeed become the mother of a son who wuz destin۔t to prepare the way for the come۔in of the expect۔t messiah.
            Late dur that same year, in Canaan’s northern region Galilee, in a one-room house slight۔by outside town Nazareth, one afternoon ap sunset as Mary wuz prepare۔ing dinner for her husband Joseph who had not yet return۔d home from his carpentry work, angel Gabriel appear۔d to Mary by the side of a low stone table, and say۔d, “Mary, I bring glad news when I announce that the conception within you iz ordain۔t by heaven, and that you will become the mother of a son.  You shall name he Jesus, and he shall inaugurate the king۔dom of heaven on Earth.  Speak not of this matter except to Joseph and to your kin·woman Elizabeth, to who I have also appear۔d, and who shall also birth a son, to be name۔t John, who with great power and conviction will prepare the way for the message of deliverance that your son shall proclaim.”
            Mary ponder۔d the visitation secret۔ly in her heart, and not until she wuz certain she wuz pregnant do۔d she tell her husband Joseph, who henceforth lay۔d awake dur many nights, until a dream convince۔d he that the couple had been choose۔t to parent the messiah.  Mary journey۔d south۔ward to region Judea, to village Judah, a half-day’s walk west۔ward of city Jerusalem, and on a sheeps ranch slight۔by outside the village visit۔d Elizabeth, and remain۔d dur three weeks.  The subsequent month, dur 25 March, year 7 BCE, John wuz birth۔t.
            Dur that time Canaan wuz within the vast Roma۔y empire, and emperōrt Caesar Augustus command۔d all inhabitants to return to they’s family birth·places to register for a census, for the purpose of more efficient taxation.  Joseph, a direct descendent of Abraham, wuz not a descendant of king David, but Joseph’s paternal ancestor six birthcycles previous۔ly, being an orphan, had been adopt۔t by a man who wuz a direct descendant of David, thus Joseph wuz require۔t to register his family for the census at David’s birth town, Bethlehem, in Judea.  Mary, adventurous, and not want۔ing to birth her baby when Joseph wuz away, and foresee۔ing a visit to Elizabeth and her new baby, insist۔d on go۔ing.  Thus early in the mornin of 18 August they start۔d south۔ward, Mary sit۔ing on they’s donkey, which also carry۔d they’s provisions, and wuz lead۔t by Joseph.  Dur the two-and-a-half-days journey they speculate۔d about the future of they’s son:  Joseph tiltlean۔d more toward the spiritual concept of the expect۔t messiah, while Mary, in agreement with her father and with most contemporary Jewans, expect۔d a combination spiritual and political lead۔or who would liberate Jewans in Canaan from Roma۔y leadrule – alike Moses, who more than a millennium early۔er had lead۔d Jewans from enslavement in Misr, north·east۔ward to Canaan, and enroute had relay۔d to Jewans the God-inspire۔t Ten Commandments.  Joseph favor۔d eastern, or Babylonian, views of Judaism (Jewans’ religion), while Mary tiltlean۔d toward the more liberal and broad۔er western, or Hellenistic, interpretation of Jewan prophets.
            When the couple arrive۔d in Bethlehem the guestlodge wuz full, but the caravan stables, hew۔d into the rock below the guestlodge, had been clear۔d of animals and clean۔d for the reception of lodge۔ors.  Leave۔ing the donkey in the courtyard, Joseph shoulder۔d they’s bags of clothe۔in and provisions and, with Mary, descend۔d the stone steps to what had been a grain storage room face۔ing animal stalls and mangers.  Tent curtains had been hang۔d, and the couple consider۔d theyselfs fortunate to be in such comfy quarters.
             That night Mary wuz restless.  By sunrise, she feel۔d childbirth pangs.  Ap noon, 21 August, 7 BCE, Mary, assist۔d by fellow travel۔orms, birth۔d a male baby.  Jesus of Nazareth wuz wrap۔d in clothes and lay۔d in a nearby manger.
            The next day as Joseph wuz register۔ing for the census, he meet۔d a man with a room at the guestlodge who offer۔d to exchange quarters with the Nazareth couple, thus that afternoon they re۔locate۔d.  The subsequent week, baby Jesus wuz circumcise۔d in accord with Jew۔y custom.
            Three weeks later, soon after re۔locate۔ing into the home of a distant kin of Joseph, they wuz visit۔t by three priests from city Ur, in region Mesopotamia, many days journey east۔ward, where a fellow religious teach۔ort had describe۔d his dream inform۔ing he that “the light of life” would soon appear on Earth as a baby among Jewans.  The three priests had thenupon journey۔d to Jerusalem, but had search۔d futile۔ly until they meet۔d Zacharias, who disclose۔d his belief that Jesus wuz the object of they’s quest, and direct۔d they onward to Bethlehem, where they find۔d baby Jesus, and give۔d gifts.
            Both Zacharias, who fulfill۔d his priest۔hood dutys in city Jerusalem, and his wife Elizabeth, on they’s ranch outside village Judah, fervent۔ly believe۔d that Jesus wuz destin۔t to become the Jewan deliver۔or, the messiah, and that they’s son John would be his chief assist۔or.  And because Mary hold۔d these same ideas, it wuz not difficult to prevail upon Joseph to remain in nearby Bethlehem, the city of David, so that Jesus would mature to become the successor of king David.  Accord۔ly, the couple remain۔d in Bethlehem long۔er than a year, Joseph work۔ing as a carpentor.
            Final۔ly back in Nazareth, Joseph persuade۔d Mary that it would be un۔wise to tell they’s Galileen kins and friends that Jesus wuz a child of promise; they want۔d he to enjoy a normal boy۔hood.  They’s house, near the high hill at the northern part of town, wuz a one-room stone structure with a flat roof and an adjoin۔y build۔in for shelter۔ing the animals.  Furniture consist۔d of a low stone table, a loom where Mary weave۔d, a lamp stand, several small stools, and mats for sleep۔ing on the stone floor.  In the rear yard, near the animal annex, wuz the shelter that cover۔d the oven and the mill for grind۔ing grain.  Two peoples wuz require۔d to operate the mill, one to grind and another to feed the grain.  Jesus often feed۔d grain to the mill while his mother turn۔d the grind۔or.
            Both Joseph and Mary, alike they’s familys, wuz educate۔d far above the average of they’s station in life.  Joseph, a black-eye۔y brunet, wuz mild-manner۔y, extreme۔by conscientious, and adhere۔d faithful۔ly to religious conventions.  He talk۔d seldom, but think۔d much, and dur occasions lapse۔d into periods of mild spiritual discouragement.  Mary, with brown eyes and hairs almost blond, possess۔d an ever-sun۔y disposition, and wuz prone to frequent۔ly express۔ing her emotional feel۔ins.  She wuz an expert weave۔or.  When Joseph had been a young man, he had been employ۔d by Mary’s father to build an addition to his house; it wuz when Mary bring۔d Joseph a cup of water, dur a noon meal, that the courtship of the pair begin۔d.  Two-years later, when Joseph wuz 22 years old, they marry۔d, in accordance with Jew۔y custom, at Mary’s home in the area of Nazareth, and soon afterward re۔locate۔d into a house, overlook۔ing surround۔y country, build۔d by Joseph and two of his brothers.
            When Jesus wuz four years old, his brother James wuz birth۔t, and his father construct۔d a small repair workshop near the village watersprin and near the caravan tarry۔ing landlot.  Little Jesus, when he wuz not help۔ing his mother with chores, like۔d to stay in the workshop watch۔ing his father make yokes and plows and do other woodwork, while listen۔ing conversations of distant places from the caravan travel۔ors.  The subsequent year Jesus’s sister Miriam wuz birth۔d.  Not long afterward Zacharias and Elizabeth and they’s six-years-old son John arrive۔d for a visit, and while the parents discuss۔d future plans for they’s sons, the boys play۔d with blocks in the sand box atop the house.
            At the age of first moral decision, there arrive to indwell in each people a divine presence:  a fragment of God that indwell in each human mind.  It iz an absolute essence of an infinite being that iz imbed۔t within the mind of a finite creature, a reality that personalize God for each individual, a direct link, an internal spiritual compass point۔ing the soul always God۔ward.  Because peoples have free choice, divine indwell۔ing presences (also dub۔t thought-adjust۔ors and divine-monitors) can only suggest, encourage, at best prod – and if ask۔t, advise – minds to choose directions conducive to spiritual evolvement, which if sufficient۔by successful result in the soul’s eternal survival.  A gift of God, this silent inner·voice iz always ready to assist in moral decisions, although if ignore۔t will remain silent۔ly dormant dur decades, even dur entire life۔spans; it depart upon they’s host’s physical death.  Jesus’s divine monitor arrive۔d soon before his dee۔five birthday (typical), dur 11 February, 2 BCE, and he wuz no more aware of the event than wuz any child.
            Three languages prevail۔d in Canaan:  common peoples, include۔ing the Nazareth family, speak۔d one of several dialects of Aramaic۔ese; Jewan priests and rabbis speak۔d Hebrew۔ese; educate۔d and high۔er-stratum peoples general۔ly speak۔d Hellas۔ese.  When Jesus had master۔d the Galileen dialect of Aramaic۔ese language, Joseph begin۔d teach۔ing the boy Hellas۔ese, from a Hellas۔ese copy of the Hebrew۔ese scriptures that had been prezent۔t to the family as a gift.  It being only one of two copys in Nazareth, Joseph’s home attract۔d a steady stream of earnest students and truth seek۔ors, whose conversations contribute۔d to Jesus’s education.
            Jesus pray۔d non۔formal۔ly, talk۔ing with God as though talk۔ing with Joseph – disconcert۔y to his parents, especial۔by Mary, because prayer wuz suppose۔t to be solemn and reverential.  Thus the boy pray۔d as he had been teach۔t, but afterward insist۔d on have۔ing “a chat with my Father in heaven”.
            That year Joseph turn۔d his workshop over to his brothers, and become۔d a build۔or – a contract۔or – thereby prosper۔ing.  When James wuz old enough to help his mother with chores and the young۔er children, Jesus begin۔d accompany۔ing his father to nearby towns and villages, thereby add۔ing to his source of knowledge.  Early the subsequent year Mary birth۔d her dee۔four child, Joseph.
            Jewan children at age seven years begin۔d they’s formal education in the local synagogue school, learn۔ing the scriptures – by rote memory – in Hebrew۔ese language.  Distinguish۔y Jewan visit۔ors, when transit۔ing Nazareth dur the Sabbath, customary۔ly preach۔d sermons – adhere۔ing to vary۔y degrees of orthodoxy – further۔ing Jesus’s education.  Increase۔ly the lad linger۔d at his father’s repair converse۔ing in Hellas۔ese with caravan travel۔ors as they tarry۔d near the watersprin for rest and nourishment.  The caravan way station wuz at the cross·roads of the north-south Suriyah-Misr routeway and the western end of the socald silk road from China. Nazareth, whose population wuz main۔ly gentile (non-Jewan), wuz know۔t as a center of liberal interpretation of Judaic traditional law.  In Galilee, more free۔ly than in Judea, Jewans mingle۔d with gentiles (most who wuz descendants of the original inhabitants of Canaan, believe۔ors in socald pagan religions). And of all the towns in Galilee, Nazareth wuz lax۔est in adhere۔ing to Jewan social restrictions base۔d on fears of contamination as a result of contact with gentiles – thus the Hebrew۔ese adage, “Can any good thing come out of Nazareth?” 
            The boy learn۔d to milk the family cow and tend to the other animals, and he exchange۔d dairy products for harp lessons.  Dur springtime his third brother, Simon, wuz birth۔d.  The next year his second sister, Martha, wuz birth۔d. Joseph build۔d an addition to they’s house, a combine۔d bed·room and workshop – include۔ing a small work·bench for Jesus, who for the first time possess۔d tools of his own.  At meal۔times, family membors all squat۔d around the enlarge۔t stone table, help۔ing theyselfs from a common dish, or pot, of food.  Dur winters dur the evenin meal the table wuz illuminate۔t by a clay lamp fuel۔d by olive oil.
            At school Jesus wuz not one of the best students, but he remain۔d in the top third of his learnclass, thus wuz excuse۔t from attendance one week per month – which the boy usual۔ly spend۔d either with his fish۔or uncle on the shore of lake Galilee near town Magdala or on the farm of another uncle (his mother’s brother) a half-mornin’s walk south۔ward of Nazareth.  His teach۔ort – the chazan – lament۔d to Joseph that he “had learn۔d more from Jesus’s search۔ing questions” than he had been able to teach the lad.  His play۔fellors consider۔d Jesus normal.  However, he would not fight, thus his neighbor friend, Jacob, the stone mason’s son, one year old۔er, defend۔d Jesus against bullys.  Jesus serious۔est trouble result۔d when a learnclass۔fellor tattle۔d that he had draw۔d a picture of the teach۔or on the learnclass·room floor – whenupon Jesus challenge۔d the chazan’s teach۔in that all images, pictures, draw۔ins, and sculptures wuz consider۔d idolatrous.  At home his parents allow۔d he to draw and mold with clay, but oldstorts arrive۔d at the house and demand۔d that Joseph control his law۔less son.  Jesus, listen۔ing outside the rear door, resent۔d they’s blame۔ing his father; he non۔ceremonious۔ly enter۔d the house and confront۔d his accuse۔orts, defend۔ing his viewpoint, but agree۔d to abide by his father’s decision.  The oldstorts depart۔d in silence, and Jesus relinquish۔d his artistic pastime.
            Dur May that year, on his uncle’s farm, Jesus for the first time help۔d with the harvest of grain.  Joseph early begin۔d to instruct Jesus in the diverse ways of earn۔ing a livelihood, explain۔ing the advantages of agriculture over industry and commerce.  Galilee wuz beautyful and prosperous, and it cost۔d only ap one-dee۔four as much to reside there as in Judea, the southern region include۔ing Jerusalem.  Galilee wuz a province of agricultural villages and more than two hundred towns each with more than five-thousands inhabitants, and thirty towns with more than fifteen thousands.  The climate wuz mild, with two seasons:  dry summer (with temperatures range۔ing from 21 to 32 degrees, cool۔t by an east۔ward Mediteranean breezes, with occasional west۔ward winds blow۔ing hot air from the desert), and rain۔y winter (average temperature 10 degrees, the rain usual۔ly fall۔ing in intermittent mild showers).  When dur his first trip with his father to observe fish۔in commerce on lake Galilee, Jesus consider۔d become۔ing a fish۔or, but better he like۔d the idea of make۔ing things from wood.
            Jesus wuz nine years old when he first indicate۔d – initial۔ly to his father, while stroll۔ing in the hill۔y country, later to his mother at home – that he wuz become۔ing self۔conscious of the non۔usual nature of his life mission.  Both parents listen۔d careful۔ly to they’s son, but neither volunteer۔d any info.
            From spend۔ing much time at the caravan supply workshop converse۔ing with travel۔ors, Jesus wuz develop۔ing a sense of Canaan’s place in the world.  Mediteranean Gulf (then name۔d Great Oceansea) had been clear۔t of pirates, and the vast territory around it, include۔ing Canaan, wuz unify۔d within the Roma۔y empire.  Roma’s tolerant policy of allow۔ing they’s colonys to leadrule theyselfs – aslongas they pay۔d taxes and refrain۔d from activitys threaten۔ing Roma۔y domination – result۔d in relative۔by secure travel routeways, enable۔ing commerce and travel to rapid۔ly expand.  Early۔er conquests by the Hellasans had result۔d in the spread۔ing of Hellas۔ese, enable۔ing peoples from distant lands to intercommunicate.  Canaan wuz situate۔d between Occident and Orient, and Jewans wuz by ethnicity partial۔by Occidentan and partial۔by Orientan.
            When Jesus wuz ten years old his brother Jude arrive۔d, but a complication dur the birth of Mary’s dee۔seven baby result۔d in her become۔ing serious۔by sick.  Dur several weeks Joseph remain۔d at home, and Jesus wuz compel۔t to assume old۔est-son responsibilitys early۔er than normal.  Mary final۔ly recover۔d to full health.
            The subsequent year the lad begin۔d regular work in the carpentry workshop – he wuz become۔ing an expert in make۔ing yokes – and, in a non۔usual arrangement, he wuz allow۔d to keep his own earn۔ins.  By then he wuz a skillful harp۔or, and enjoy۔d entertain۔ing family and friends with his interpretations and improvisations.  His dutys include۔d home-school۔ing his young۔er sibs.  He wuz become۔ing increase۔by aware of the conflict between his sharpen۔ing convictions and the traditional Jew۔y practices of his parents, but with effort he manage۔d to remain loyal to both.
            At age 13, as his voice’s soundpitch deepen۔d, Jesus wuz become۔ing conscious that he wuz destine۔t to perform a spiritual mission.
            Dur springtime, year 7 CE, not long after his baby brother Amos wuz birth۔t, Jesus graduate۔d from the synagogue school, which qualify۔d he to go to Jerusalem with his parents to celebrate his first Passover.  Womans seldom attend۔d to the Passover feast at Jerusalem; they wuz not require۔d to be present.  Jesus, however, insist۔d that his mother accompany they.  And when she agree۔d to go, many other Nazareth womans alikewise decide۔d to undertake the journey, so that the Passover pilgrims, number۔ing 103, contain۔d the large۔est number of womans, in proportion to mans, ever to go up to the Passover from Nazareth.  Rather than walk the direct routeway south۔ward through Samaria (the region between Galilee and Judea, inhabit۔d main۔ly by native gentiles, which Jewans believe۔d would contaminate they), they proceed۔d east۔ward, down into the Jordan valley, then, chant۔ing psalms, walk۔d south۔ward along the western shore of the river which flow۔d toward Dead Lake.  On both sides of the river, fields of grain blow۔d in the warm springtime breezes, and the many oleander evergreen bushes had sprout۔d pink blossoms; far to the north they could see snow-cap۔t Mountain Hermon.  Dur the first night they camp۔d by a bubble۔ing watersprin, sleep۔ing beneath a star-strew۔t cloud۔less sky, and dur the second night they camp۔d at the base of tall Mountain Sartaba; then they turn۔d inland, stay۔ing the third night in town Jericho.  From there they trek۔d up·hill west۔ward, along a road crowd۔y with pilgrims; from a hill۔top young Jesus look۔d back across the river to mountains beyond, and, slight۔by far۔er south, to salt۔y Dead Lake, long and narrow.  Far۔er along they arrive۔d within view of Mountain of Olives; Joseph point۔d to the next ridge, tell۔ing the lad that beyond it lay۔d the holy city.
            Rather than continue onward to Jerusalem, they pause۔d for rest on the outskirts of Bethany, where villagors tend۔d to the pilgrims, and it happen۔d that Joseph and his family stop۔d near the house of one Simon, who had three children ap same age as Jesus – Martha, Mary, and Lazarus – and the Nazareth family wuz invite۔d inside for refreshments.  Not long afterward, they enter۔d Jerusalem, feature۔ing pretentious palaces and the inspire۔y temple.  The city wuz crowd۔y with hundreds of thousands of pilgrims from throughout the recognize۔t world.  Jesus wuz profound۔ly impress۔t.  But he wonder۔d why worship of God require۔d the slaughter of so many innocent and help۔less animals, and he feel۔d affectionate pity for the spiritual۔by blind and moral۔by ignorant multitudes assemble۔d to celebrate Jewans exodus from Misr more than 1,200 years early۔er.  That night, for the first time in his Earth career, there appear۔d to twelve-years-old Jesus an angel, who tell۔d he, “It iz time to begin your Father’s business.”
            On Passover Sabbath, the first day of the seven-days celebration, amid the crowds of worshipful pilgrims and the ornate build۔ins, Jesus ask۔d many questions about the mean۔ins of the ceremonys.  But he could not accept explanations of worship and religious devotion that involve۔d belief in the wrath of God.  After the conclusion of a temple visit, when Joseph mild۔ly insist۔d that his son acknowledge acceptance of the orthodox Judaism beliefs, Jesus respond۔d, “My father, it can·not be true.  Our heaven۔y Father can·not love his children less than you love me.  And I well know, nomatter what un۔wise thing I would do, you would never flowpour wrath upon me.”
            As Jesus wander۔d around temple courtyards, he feel۔d distress۔d by the spirit of un۔reverence that he observe۔d.  When Joseph escort۔d he into the courtyard of the gentiles, he feel۔d shock۔d at the noise۔y jargon, loud talk۔in and curse۔in, the bleat۔in of frighten۔t sheeps, the presence of money exchange۔ors, calls from vend۔ors of sacrificial animals and other commercial commoditys.  He admire۔d the sentiment and service of the temple, but feel۔d appalled by the spiritual ugly۔ness that he notice۔d on the faces of many of the worship۔ors.  Joseph lead۔d he down۔ward steps to the priests’ courtyard beneath the rock ledge in front of the temple where the altar stand۔d, to observe the kill۔in of droves of sheeps and the wash۔in away, at the bronze fountain, of red blood from the hands of the officiate۔ing slaughter priests.  The blood-stain۔d pavement, the gore۔y hands of the priests, and the sounds of the die۔ing animals sicken۔d the boy, who clutch۔d his father’s arm and ask۔d to be lead۔t away.
            That evenin they return۔d to nearby Bethany, as guests, along with four other Nazareth familys, of the family of Simon, and they feast۔d on lamb, as Jesus and the three Simon children – Lazarus, Martha, and Mary – bond۔d alike sibs.  In the mornin the group walk۔d back to Jerusalem, and boys Lazarus and Jesus explore۔d the city, discover۔ing, to Jesus’s delight, several places around the temple where teach۔in sessions wuz underway. 
            Such wuz the pattern for the remain۔or of Passover week, dur which Joseph and Mary finalize۔d arrangements for Jesus to return, at age 15 years, to study in a prestigious academy of rabbis – but Joseph wuz perplex۔t, and Mary distressful, to observe how non۔interest۔t they’s son wuz in that venture.
            After the celebration, the Nazareth residents re۔assemble۔d and head۔d back north۔ward, as usual the mans and womans in separate groups.  Joseph assume۔d Jesus wuz with Mary, and Mary assume۔d he wuz with Joseph, but the boy remain۔d in Jerusalem, engross۔d in religious conversations.  Not until they reach۔d Jericho do۔d the parents notice they’s son's absence, so they backtrack۔d to Jerusalem to search for he.  Meanwhile Jesus sit۔d with the conversation groups, ask۔ing polite but direct questions – to the increase۔ing amazement of the adults – each evenin sleep۔ing at Simon’s house in Bethany.  Dur the afternoon of the dee۔four day the lead۔or of a conference group invite۔d Jesus to come forward, sit beside he, and state his views on prayer and worship.  Soon afterward Joseph and Mary, walk۔ing nearby, recognize۔d the voice of they’s miss۔ing son, and wuz astonish۔t see he sit۔ing among the temple teach۔ors.  Joseph wuz speech۔less, while Mary hurry۔d forward, say۔ing, “My child, why have you so treat۔d we?  It iz now more than three days that your father and I have been search۔ing for you, sorrow۔ing.”  Jesus, stand۔ing, answer۔d, “Why do۔d yous dur so long seek me?  Do۔d yous not expect me to be in my Father’s house, attend۔ing to my Father’s business?”
            Back in Nazareth, the story of young Jesus sit۔ing with the rabbis, and converse۔ing with they as an equal, wuz gratify۔ing to all, especial۔ly his former teach۔ors.  “Final۔ly,” many predict۔d, a great lead۔or would come from Galilee.  As Jesus grow۔d old۔er, his pity and love for Jewans deepen۔d, but he feel۔d increase۔ly resentful of the political۔ly appoint۔t priests.  He great۔ly respect۔d sincere Pharisees (a group of religious authoritys) and the honest scribes, but feel۔d contemptuous of hypocritical Pharisees, un۔honest theologors, non۔sincere religious lead۔ors.  He continue۔d to attend advance۔y courses at the synagogue, and to educate his sibs at home.  He wuz develop۔ing into an expert carpentor and cabinet·make۔or.  Frequent۔ly he walk۔d to the top of the hill north·west of town for prayer and meditation.  The improve۔t economic condition of the family wuz reflect۔d in many ways around they’s home, include۔ing white write۔in slates, the write۔in being do۔d with charcoal, and resumption by Jesus of harp lessons.
            Not long after Jesus’s dee۔fourteen birthday a run۔or arrive۔d from Sepphoris, then capital·city of region Galilee, with the news that Joseph had been severe۔ly injure۔t by the fall۔ing of a derrick while at work on the govern۔or’s residence.  Mary, leave۔ing Jesus incharge of his young۔er sibs, hurry۔d to the scene, but before she arrive۔d Joseph die۔d.  The tragedy plunge۔d the happy family into sad۔ness. 
            Young Jesus therefore become۔d the only wage earn۔or and protect۔or of his mother and seven sibs and another yet to be birth۔t.  Because Joseph had save۔d a large sumtotal of money, the family wuz not in dire financial condition.  Dur springtime, year 9 CE, Ruth wuz birth۔d, the baby of the family.  Jesus, age 15 years, take۔d the place of Joseph in comfort۔ing and minister۔ing to his mother, and he act۔d as father to his young۔er sibs.  Family obligations had eclipse۔d thoughts of soon embark۔ing upon a spiritual mission, but atleast he would nolonger be require۔t to study in Jerusalem, and his new situation allow۔d he more time for plan۔in.  He consider۔d and reject۔d the idea that he could be the expect۔t messiah, and he know۔d he would never command a Jewan army to rid Canaan of Roma۔y leadrule.  Nor would he ever sit on the throne of former king David.  Nor – as thoughts formulate۔d in his mind dur walks on the nearby hill – would he become a spiritual deliver۔or and moral teach۔or only to Jewans.  He wuz learn۔ing, also, not to speak all this thoughts, even to his mother, who cling۔d to the idea of his become۔ing a political savior.  He talk۔d less about issues that average people could not grasp, that would cause he to be regard۔t as peculiar.  Although he crave۔d a trust·worthy and confidential friend, he consider۔d the issues too complex for his human associates to comprehend.  The unique۔ness of his situation compel۔d the bud۔ing adolescent to endure his burdens alone.
            Jesus work۔d from sundawn to sundusk in the workshop adjacent to the house, but the pay of a common day-labor۔ing carpentor wuz not much.  Family funds wuz diminish۔ing.  Mary assign۔d the sale of dovebirds to James, and focus۔d on weave۔ing.  They purchase۔d a second cow, and Miriam begin۔d sell۔ing milk to neighbors.  Gradual۔ly the family return۔d to the simple life of they’s early۔er years.  They’s clothes and even they’s food become۔d simple۔er.  They had plenty of milk, butter, and cheese, and in season they enjoy۔d vegetables and fruits from they’s garden, but each pass۔ing month necessitate۔d the practice of more stringent frugality.  They’s breakfast wuz plain; they save۔d they’s best food for the evenin meal. 
            The subsequent year they could not pay the full amount of the civil tax, and the tax·collect۔or threaten۔d to take the harp.  Fear۔ing that the copy of the Hellas۔ese scriptures would be discover۔t and confiscate۔t by the tax·collect۔or, Jesus donate۔d it to the Nazareth synagogue library, instead of the one-half shekel temple tax.  By then they had three cows, four sheeps, numerous chickens, a donkey, and a dog, in addition to the dovebirds – which the young۔er children, even the tots, watchcare۔d.  And because of the high quality of Jesus’s craft·skill, he always had plenty of work, so much that James, the old۔est of his young۔er brothers, begin۔d help۔ing he.  But Mary, while appreciate۔ing his willin۔ness to shoulder family responsibilitys, grieve۔d that he had to toil in the workshop instead of study۔ing with the rabbis in Jerusalem.
            At age 15 years, Jesus, head and sole provide۔or of a large family, achieve۔d full physical growth.  Alike any carpentor, he wuz physical۔by strong.  He possess۔d a health۔y and well-proportion body, a keen and analytical mind, a benevolent sympathetic disposition, a somewhat fluctuate۔ing but aggressive temperament, contribute۔ing to a strong, attractive personality.
            The next year James graduate۔d from school and begin۔d fulltime work at home in the carpentry workshop make۔ing yokes and plows, allow۔ing Jesus to do more lucrative house finish۔ing and cabinet work. With financial pressure somewhat ease۔d, Jesus decide۔d to take James to the Passover festival.  They walk۔d the short routeway, through Samaria, and stop۔d in Bethany at the house of Simon (who had die۔d), to the delight of Simon’s children, Mary, Martha, and Lazarus.  In Jerusalem, at James’ urge۔ing, they attend۔d some of the discussions in and around the temple, but Jesus ask۔d no questions.
            Back in Nazareth, with James work۔ing in the workshop beside the house where he could watchcare his young۔er sibs, Jesus resume۔d work at Joseph’s old workshop by the village watersprin, do۔ing repair work for the caravans, and he wuz great۔ly cheer۔d to be able each day to meet and chat with the many travel۔ors.
            All of Jesus’s sibs, but particular۔ly the girls, consult۔d they’s old۔est brother about they’s child۔hood problems and confide۔d in he as they would have in an affectionate father.  James wuz a well-balance۔y and even-temper۔y youth, although he wuz not as spiritual۔ly incline۔d as Jesus; he wuz a much better student than Joseph, who, while a hardy work۔or, wuz even less spiritual; Joseph wuz a plod۔or, below the intellectual level of the other children.  Simon wuz a dream۔or, yet a good and well-intention۔y lad.  Jude wuz a firebrand; he had the high۔est ideals, but he wuz non۔stable in temperament; he had all and more of his mother’s determination and aggressive۔ness, but he lack۔d much of her sense of proportion and discretion.  Miriam wuz a well-balance۔d and level-head۔y daughter with a keen appreciation of things noble and spiritual.  Martha wuz slow in thought and action, but a depend۔able and efficient child.  Baby Ruth wuz the sunshine of the home; although tact۔less in speech, she wuz sincere of heart, and she adore۔d Jesus.  But they do۔d not indulge·spoil she.  Ruth wuz a beautyful child, but not as beautyful as Miriam, who wuz the belle of the family, if not of the town.
            Little Amos, however, after a week of high fever, die۔d, and beside the return of sorrow to the family, the funeral expenses cripple۔d they’s financial comeback.  The year Jude start۔d to school, Jesus wuz compel۔d to sell his harp to defray expenses; thus disappear۔d the last of his recreational pleasures, but he comfort۔d hisself with the thought that atleast the harp wuz safe from seizure by the tax·collect۔or.
            Not long after Jesus’s dee۔seventeen birthday, Elizabeth and John visit۔d the Nazareth family, Zacharias have۔ing die۔d.  John, already two meters tall, with long black hairs and beard, wear۔d only a hairs۔y garment with a leather girdle, have۔ing adopt۔d the style of dress of Elijah, regard۔t as a prophet.  The adolescent boys confer۔d, agree۔ing that both would spend many more years support۔ing they’s familys before “the heaven۔y Father call۔d” they for they’s work.
            At age 18 years, Jesus’s most outstand۔y feature wuz his brown eyes, which seem۔d non۔usual۔by clear and penetrate۔ing.  Apparent in his face wuz a rare combination of robust۔ness and gentle۔ness, strength and sensitivity.  His skin color wuz medium brown, and his brown hairs fall۔d to his shoulders onto his tunic (loose knees-length garment), which (in the normal style) he wear۔d along with a turban, girdle, cloak, and sandals.
            A beautyful young lady name۔d Rebecca fall۔d in love with he.  Her father, Ezra, a wealth۔y merchant in Nazareth, express۔d willin۔ness, if Jesus marry۔d his daughter, to supply the family with sufficient income to full۔ly compensate for the loss of Jesus’s earn۔ins.  But Jesus sense۔d that marry۔ing and father۔ing children would not be compatible with whatever spiritual mission await۔d he:  his young۔er brother Joseph wuz schedule۔d to soon graduate from school and work in the carpentry workshop, and, later, brothers Simon and Jude would contribute to family earn۔ins, potential۔ly free۔ing Jesus from his family obligations, and he feel۔d it non۔wise to assume new responsibilitys.  So, at dinner at Ezra’s house, he explain۔d to Rebecca and her father that money could not compensate for his father۔y dutys to his still-young sibs, that he “must fulfill the most sacred of all human trust – loyalty to one’s family.”  When later Mary frank۔ly ask۔d her son if he would marry if he wuz free of family dutys, he express۔d doubt that he ever would, add۔ing that he must await “my clockhour”, when “my Father’s work must begin.”
            Two years later Jesus take۔d his brother Joseph south۔ward, along the river routeway, to Jerusalem to celebrate Passover, stop۔ing again in Bethany to visit Mary, Martha, and Lazarus – return۔ing along the opposite (eastern) shore of Jordan River.  The subsequent year his brother Simon graduate۔d from school and begin۔d work۔ing as a stone mason with Jesus’s boy۔hood play۔fellor and defend۔or Jacob, after it wuz decide۔t that it would be un۔wise for all the boys to become carpentors; by diversify۔ing they’s skills, the brothers would be prepare۔ing to accept contracts to construct entire build۔ins.  Jesus continue۔d house finish۔ing and cabinetry, but spend۔d most of his time in the caravan repair workshop, where James also sometimes work۔d.  When James become۔d 18 years old, Jesus install۔d he as head of the family, then accept۔d employment in nearby city Sepphoris, walk۔ing back to his family home each Sabbath.  His half-year stay in that city afford۔d he the opportunity to become better acquaint۔d with gentiles – they’s viewpoint and way of life.  Because moral standards in the gentile city wuz far below even those of Nazareth, he return۔d to work in the caravan repair workshop, but do۔d not resume direction of family affairs and finances.  Two years later, as James prepare۔d to marry, brother Joseph wuz put۔d incharge of the household.  By then, with four brothers work۔ing, with Miriam earn۔ing much the sales of milk and butter, and with Martha have۔ing learn۔d from her mother to become an expert weave۔or, financial pressure had ease۔d.  Thus do۔d Jesus methodic۔ly prepare the way for his eventual withdrawal from active participation in the affairs of his family.
            It wuz Simon’s alternate·time to go to Jerusalem for Passover, and Jesus take۔d he via region Decapolis opposite river Jordan, through towns Pella and Gerasa.  In city Philadelphia they meet۔d a merchant from the far-northern city of Dimashk, who own۔d more than four-thousands caravan camels, with commercial moneyinterests all the way to Roma, capital·city of the Roma۔y empire; the merchant invite۔d Jesus to come to Dimashk to work in his Oriental import business, but Jesus do۔d not feel justify۔d in venture۔ing so far from his family at that time.  Re۔cross۔ing the Jordan, the brothers pass۔d through town Jericho to Jerusalem, and after attend۔ing Passover festivals they return۔d north۔ward by the coastal routeway, along Mediteranean Gulf, through towns Lydda and Joppa, and port Caesarea, then around Mountain Carmel to port Ptolemais and final۔ly up·hill to town Nazareth.  The trip – dur three weeks, the long۔est period away from day۔y toil he had enjoy۔d since the death of his father – acquaint۔d Jesus with all of Canaan north of Jerusalem.
            Later that year a representative of the merchant he had meet۔d in Philadelphia, when pass۔ing through Nazareth, persuade۔d Jesus to accompany he to Dimashk.  The partial۔by Jewan merchant plan۔d to contribute a large amount of money to establish a school of religious philosophy in Dimashk, which would rival schools in Alexandria; he propose۔d that Jesus should begin a long tour of the world’s educational centers preparatory to become۔ing the head of this new project, and he introduce۔d Jesus to twelve merchants and moneybank officors who had agree۔d to help fund the school.  Jesus express۔d deep interest in the project, and he help۔d they plan, but – tempt۔d as he wuz – he know۔d that his mission on Earth wuz not to be support۔t by institutions, and that he must not obligate hisself to be direct۔t by “councils of mans”, nomatter how well-intention۔y.
            Jesus’s family responsibilitys wuz come۔ing to and end.  Dur subsequent years he train۔d James to manage the caravan repair workshop.  He take۔d Jude to Jerusalem for Passover, stop۔ing to see Mary, Martha, and Lazarus again.  Joseph become۔d the new head of the family.  In a double wed۔in James marry۔d Esta (and re۔locate۔d into a house give۔d to they by Esta’s father) and Miriam marry۔d her neighbor Jacob, Jesus’s boy۔hood friend and by then, as a stone mason, a business partnor of James and Joseph; Jacob and Miriam reside۔ing in a new۔ly construct۔t house adjacent to Mary’s.  Jude re۔locate۔d to the lake and become۔d a fish۔ort.  Jesus still work۔d as a carpentor, but not steady۔ly, because the family, with so many sibs work۔ing, nolonger need۔d his earn۔ins, thus what he contribute۔d wuz save۔t.  By then Mary, who had never comprehend۔d her old۔est son, seldom anylonger think۔d much about his mission, and had all but cease۔d ask۔ing he about it, because his answer wuz always, “My clockhour have not yet come.”  The family realize۔d that they’s father-brother wuz ready to depart they.  On a rain۔y mornin of January 21 CE, Jesus, age 26 years, non۔ceremonious۔ly depart۔d, explain۔ing to his family only that he wuz go۔ing over to Tiberias and then onward to visit other towns around lake Galilee.
            Jesus spend۔d a week at Tiberias, the new city on lake Galilee’s western shore, schedule۔d to succeed Sepphoris as capital of region Galilee.  Then he walk۔d north۔ward along the shore to town Capernaum, which feature۔d a caravan station on a main travel routeway from Dimashk.  At the nearby fish۔in village of Bethsaida, at the northern tip of lake Galilee, he visit۔d his father’s friend Zebedee, a boat build۔or.  Jesus build۔d boats with Zebedee and reside۔d with Zebedee and his wife Salome and they’s fish۔or sons James, John, and David, for slight۔ly long۔er than one year, periodic۔ly send۔ing back money to his brother James.
            After return۔ing to Nazareth brief۔ly to attend his sister Martha’s wed۔in, Jesus continue۔d south۔ward to Jerusalem, where dur almost two months he spend۔d much of his time listen۔ing temple discussions, although without participate۔ing.  He carry۔d a letter from Zebedee’s wife Salome, introduce۔ing he to her distant kin, Annas, the former high priest at Jerusalem and still great۔by influential among the Sadducees (a group of up۔er echelon Jewans with political, social, and religious actroles include۔ing maintenance of the temple).  Annas, impress۔d with Jesus, take۔d he on a tour of the city’s religious academys.  As the Passover festival approach۔d, among the throngs arrive۔ing from throughout Canaan wuz the Zebedee family – with Jesus they all celebrate۔d at Annas’s spacious palace.
            While there, Jesus meet۔d a wealth۔y travel۔or, Gonod, along with his adolescent son Ganid, from Bharat, enroute to visit۔ing Roma and other places around gulf Mediteranean.  Gonod wuz search۔ing for a translate۔or, and a tutor for his son, and urge۔d Jesus to travel with they.  Jesus, to better comprehend how peoples elsewhere live۔d, agree۔d.
            They begin۔d the journey dur springtime of year 22 CE, when Jesus wuz 28 years old, walk۔ing west·north·west۔ward to Joppa, then north۔ward along the gulf coast to port Caesarea, the political capital of Canaan, where reside۔d the Roma۔y govern۔ort.  The vessel on which they intend۔d to embark had huge steer۔ing paddles, one of which wuz in danger of cleave۔ing; there being a shortage of wood·workors for the task of make۔ing a new one, Jesus work۔d on the project. 
            From Caesarea they windsail۔d west·west·south۔ward to Alexandria, at Nile River delta, where they visit۔d the famous city’s main attractions:  library, university (museum), the royal mausoleum of Alexander, the palace, the temple of Neptune, the theater, the gym.  While Gonod attend۔d business, Jesus and young Ganid spend۔d most of they’s time in the library, the large۔est on Earth, with more than one-million manuscripts from all civilize۔y places.  Jesus concentrate۔d on study۔ing varyous religions.  He conclude۔d that the Romans lack۔d a real God, that they’s religion wuz little more than emperor worship.  The Hellasans had a philosophy but hardly a religion with a personal God.
            From Alexandria they windsail۔d west·north۔ward to Lasea on Crete’s south coast, mere۔ly to walk around the island and climb a mountain.  As always, Jesus talk۔d to peoples he encounter۔d, both to learn and to teach – as he had enter۔d the period of his personal, not public, ministry.  And from Gonod, a citizen of Bharat who had thrice journey۔d extensive۔ly in China, Jesus learn۔d much about the cultures of those two great civilizations.  Lack۔ing in his experience, however, wuz knowledge of Amerindians, the most spiritual of the races.
            From Crete they windsail۔d west۔ward to port Cyrene, on continent Africa the near۔est place to Hellas, remain۔ing there two days to re۔supply provisions, before continue۔ing west۔ward to city Carthage, Africa’s near۔est port to Roma peninsula.  From Carthage they windsail۔d west·north۔ward to island Sicilia’s port Messina, where they stop۔d for only one day, then continue۔d north۔ward to port Napoli, and onfoot head۔d for famous Appian Way – construct۔d three centurys early۔er as a level۔t dirt road upon which small stones and mortar wuz lay۔d, top۔d with tight۔ly interlock۔d large۔er stones – on which they walk۔d beside they’s pack animals west·north۔ward to the great city of Roma, headquarters of the vast empire that encompass۔d most of the territory around the mega۔gulf.
            Everywhere they stop۔d Jesus converse۔d with residents, learn۔ing about they’s situations, while artful۔ly boost۔ing they on they’s journeys through life, and plant۔ing seeds to facilitate later acceptance of his ministry.
            In Roma reside۔d peoples from many regions of the world, and because Gonod’s Bharatan colleagues serve۔d as his interpret۔or, Jesus wuz free to explore the city of immense architectural structures and ap two-millions inhabitants.  He frequent۔d the forum, the center of political, legal, and commercial activitys.  He spend۔d much time on Palatine hill, beside the emperor’s residence and the temple of Apollo, and at the Hellas۔y and Roma۔y librarys.  He walk۔d up the hill to the Capitolium and, as he gaze۔d upon the magnificent temple dedicate۔t to the Roman god Jupiter and goddesses Juno and Minerva, he ponder۔d the ignorance in which Romans wuz hold۔t in bondage.  He refuse۔d to accompany his friends to the bath, where sexual promiscuity prevail۔d.
            A priority while in the empire’s capital·city wuz to meet religious lead۔ors, and he soon become۔d acquaint۔d with five lead۔ing Stoics, 11 Cynics, and 16 lead۔ors of mystery-cults, in particular Mithraism, the most popular religion in territorys east۔ward of the gulf.  With those lead۔ors he spend۔d much of his spare time dur almost six months in discussions (usual۔ly with one at a time), as though prepare۔ing the way for the reception of future messagors of his gospel.  His method of instruction wuz, instead of attack۔ing flaws in they’s teach۔in, to illuminate and embellish truth in they’s teach۔in compatible with his own, which would eventual۔ly overshadow the flaws – a process render۔d easy۔er than among Jewans in Canaan because they wuz not victims of such rigid religious pre۔conceptions.  His other main priority, dur his stay in the large۔est and most cosmopolitan city on Earth, wuz to gain intimate knowledge of all races and socialclasses – what mans and womans wuz think۔ing and feel۔ing, what they believe۔d.  And dur most meet۔ins he say۔d somethin to enrich his listen۔ors’ lifes.
            From city Roma (which they depart۔d without Jesus say۔ing goodbye to any of his many friends and acquaintances), after a tour of the vicinity, the three travel۔ors re۔trace۔d they’s steps east·south·east۔ward along Appian Way, then continue۔ing all the way to port Tarentum, in the west·southern district of Apulia, from where they embark۔d on a boat east۔ward across gulf Adriatic – slow۔ly, because of slack wind – to port Nicopolis, in Hellas – then within the Roma۔y empire.  After several days they continue۔d east۔ward into gulf Corinth, dock۔ing at port Corinth, a thrive۔ing commercial center, where they tarry۔d dur two months.  It wuz there that Jesus say۔d, “Yous who know God iz the sons of God if you true۔ly yearn to be alike He.”  When Gonod had complete۔d his commerce moneyinterests, the three mans walk۔d east۔ward across a short isthmus, and sail۔d in a small boat to Athina.  The city – the political, cultural, and educational capital of the former Hellasan empire that ap three centurys early۔er had extend۔d all the way to Bharat – wuz, alike Roma, fill۔d with artistic and architectural wonders.  A great university still exist۔d, a remnant of the era of great think۔ors such as Socrates, Plato, and Aristotle.  But dur his sojourn there, Jesus consider۔d few of his conversations fruitful, Athinans being too intellectual۔ly proud of they’s reputation from they’s former glory years.
            From Athina they windsail۔d east۔ward, by way of Troas, to port Ephesus, capital·city of the Roma۔y province encompass۔ing peninsula Anatolia.  They visit۔d the famous temple of Artemis, the region’s famous۔est goddess.  From there they windsail۔d south۔ward, stop۔ing at port Rhodes, and then island Cyprus, where they trek۔d on mountains dur several weeks, before windsail۔ing back to the eastern shore of gulf Mediteranean to Antioch, capital·city of Roma۔y province Suriyah, slight۔by north۔ward of Canaan.  With ap half-million residents, Antioch wuz the third city of the empire in size and the first in wicked۔ness and flagrant un۔morality; Jesus visit۔d with few peoples, and seldom walk۔d around.
            Rather than return south۔ward to Canaan, Jesus continue۔d with Gonod and Ganid, as plan۔d, to Mesopotamia, not along the more or less direct routeway east·south۔ward along river Euphrates, but, in a caravan with twenty camels, first south۔ward along the coast to Sidon, then west۔ward to Dimashk, from where, after three days, they travel۔d by caravan to Mesopotamia, pass۔ing through Thapsacus and Larissa.  They tarry۔d in Babylon, final۔ly arrive۔ing at Ur, an important Sumarian citystate then locate۔d where river Euphrates meet۔d gulf Persia.  Jesus wuz much interest۔d in the history of the city, found۔d ap 3,900 BCE, and the birth·place of Abraham.  From Ur, Jesus and his Bharatan companions go۔d to Susa, where Jesus wuz fascinate۔d by the ruins, and from Susa they journey۔d to Charax, from where Gonod and his son, after fail۔ing to persuade Jesus to return with they to they’s home۔land, embark۔d for Bharat.  Late dur year 23 CE, from the shore Jesus watch۔d as a small boat carry۔d they out to an anchor۔t ship.
            Ap this time Jesus reach۔d the final decision that his public ministry would be in Canaan, as the best place from where his teach۔in could spread.  Thus he return۔d by way of Ur to Babylon, where he join۔d a desert caravan head۔d west·north·west۔ward to Dimashk, and from there he travel۔d south۔ward, back home to Galilee.
            His first stop in Canaan wuz Capernaum, where he meet۔d his brothers James, who wuz work۔ing in Zebedee’s boat workshop, and Jude, who happen۔d to be visit۔ing.  After transfer۔ing some financial assets to James, he continue۔d south·west۔ward to Nazareth for a joyful re۔union with Mary and the remain۔or of his family.  Jesus do۔d not disclose what he had been do۔ing or where he had been dur his ap two years absence; his family assume۔d he had been study۔ing in Alexandria, and Jesus neither confirm۔d nor deny۔d they’s belief.  Mary in particular wuz disconcert۔d by his peculiar behavior.
            Both brothers Simon and Jude had been want۔ing to marry, but had postpone۔d they’s plans hope۔ing for Jesus to return, thus that springtime, year 24 CE,  they marry۔d at a double wed۔in.  Of the children, only Ruth, the young۔est at age 15 years, remain۔d with Mary.  At Jesus’s proposal, the family arrange۔d for they to re۔locate to Capernaum.
            As Jesus wuz prepare۔ing to depart Nazareth, the manage۔or of a large caravan pass۔ing through the town become۔d sick, and Jesus, by then a linguist, volunteer۔d to take his place.  Originate۔ing in Jerusalem, the caravan – with Jesus responsible for it’s cargo along with it’s passengors, guard۔ors, and camel drive۔ors – continue۔d north۔ward to Dimashk, then turn۔d east۔ward, go۔ing through Assyria, Media, and Parthia, all the way to Caspian Lake (then name۔d Caspian Oceansea).  In accord with his habit, along the way he meet۔d many peoples, learn۔d about they’s lifes, and dispense۔d doses of his wisdom.  A full year pass۔d before his return to Galilee.  Subsequent۔ly he spend۔d months traipse۔ing around Canaan and Suriyah.
            Dur August, 25 CE, north of Galilee near the Dimashk road, Jesus arrange۔d for a sparse but steady food supply, then hike۔d up Mountain Hermon.  After more than five weeks alone on the mountain communicate۔ing with God and other divine spirits, Jesus become۔d assure۔d of his triumph over the material levels of time·space personality manifestation.  By then he wuz full۔ly aware of the ascendancy of his divine nature over his human nature.  Then appear۔d to he, full۔ly visible, Satan (represent۔ing Lucifer) and planetary prince Caligastia, whose rebellion dur 200,000 to 199,193 BCE had cause۔d havoc on the natural spiritual evolution of peoples on Earth – a momentous event that had great۔ly influence۔d Jesus’s choice of Urantia (the register۔d name of planet Earth in the records of local universe Nebedon) as the place for his physical manifestation.  The rebellious spirits appear۔ing to Jesus on the mountain prezent۔d he with numerous temptations regard۔in not Urantia but the sovereignty of the universe.  To the many proposals from Lucifer’s emissarys, Jesus reply۔d only, “May the will of my Paradise Father prevail,” and, speak۔ing via they to Lucifer, “As for you, may the Ancients of Days judge you divine۔ly.  I iz your create۔or-father; I can hardly judge you true۔ly, and my mercy you have already spurn۔d.  I commit you to the adjudication of the judges of a great۔er universe.”  To all of Lucifer’s suggest۔d compromises and makeshifts, Jesus reply۔d only, “The will of my Father in Paradise be do۔t.”  Dur that summer on Mountain Hermon, therefore, the transformation of Jesus’s mind and spirit, which dur years had been underway, wuz complete۔d.
            He then come۔d down from the mountain and return۔d to Capernaum for a family gather۔in, and there he resume۔d work in Zebedee’s  workshop with his brother James, spend۔ing most of his time finish۔ing the interiors of some of the large۔est boats.
            After Elizabeth and her teenage son John had visit۔d Mary and Jesus, back dur year 12 CE, John finish۔d his education and become۔d a sheeps herd۔or in the socald wilder۔ness of Judea, beside a brook that lead۔d into a large۔er stream that flow۔d into salt۔y Dead Lake.  Subsist۔ing on mutton, goat’s milk, wild honey, and eat۔able locusts, his simple life allow۔d he much time for meditation.  His mother had assure۔d he that his distant cousin, Jesus of Nazareth, wuz the expect۔d messiah, destine۔t to sit on the throne of former king David, and that he (John) wuz to become his advance herald and chief support.  An era wuz end۔ing, a new divine era soon to begin, John believe۔d; he would be the last of the old prophets and the first of the new.
            Dur almost a century, Jewans of Canaan had been in a quandary:  at a loss to explain they’s continuous subjugation to gentile leadrule۔ors.  Moses had teach۔d – and the scriptures wuz replete with examples demonstrate۔ing – that righteous۔ness wuz reward۔d with prosperity and sovereignty.  Jewans firm۔ly believe۔d that they wuz “God’s choose۔t peoples” – that God favor۔d they over all other ethnicitys – therefore why wuz Jewans being leadrule۔t by Romans?  Dur John’s life۔time Jewans wide۔ly believe۔d that the end of political domination by gentiles wuz imminent, that the change would occur dur that birthcycle.  But how?  Some Jewans believe۔d that God would establish the new king۔dom by direct and divine intervention, but most believe۔d that God would interpose some representative intermediary:  a messiah.  Throughout Jew۔y history the mans who teach۔d God’s will and proclaim۔d the necessity for righteous live۔in wuz name۔d “prophets”; contrast۔ly, a “messiah”, more than a prophet, would be a political and possible۔ly military lead۔ort who would oust the Romans and establish a new king۔dom of God.  Nobody who fail۔d to do that could be the messiah, in accordance with Jewan tradition and popular opinion.  Second۔ly, Jewans consider۔d theyselfs superior to native Canaanans, socald gentiles (non-Jewans), to who Jewan morality – include۔ing benevolence and toleration, not to mention Moses’ commandment “Thou shall not kill” – do۔d not normal۔ly extend.  Third۔ly, Jewans wuz hold۔d in bondage to ritualism and religious legalism regard۔in every domain of personal and social life, far more invasive than Roma۔y political leadrule, thus they wuz pre۔dispose۔d to reject anybody who ignore۔d they’s sacred traditions and flout۔d they’s long-honor۔t regulations of social behavior.  Those three basic factors render۔d it difficult for Jewans to accept a non-political messiah teach۔ing the spiritual sib۔hood of all humanity.
            When John wuz 28 years old, his mother Elizabeth sudden۔ly die۔d, and two and a half years later, springtime 25 CE, John emerge۔d from the wilder۔ness to station hisself at a popular ford of Jordan River slight۔by north۔ward of Dead Lake, and to peoples wade۔ing across the river he begin۔d to preach, proclaim۔ing, “Repent, for the king۔dom of heaven iz at hand!”  He had been a herd۔or, alike prophet Amos, and had appear۔d from the Judean wilder۔ness; he wuz garb۔d alike prophet Elijah, and he thunder۔d his admonitions and flowpour۔d forth his warn۔ins, peoples say۔d, in the “spirit and power of Elijah”.  Most who earhear۔d he conclude۔d he wuz more than a preach۔ort; they believe۔d they had earhear۔d the voice of a prophet, and they spread۔d the news.
            John introduce۔d a new feature:  He baptize۔d believe۔ors “for the remission of sins.”  It had long been the practice for Jewans to baptize new gentile converts into the fellowship of the outer courtyard of the temple, but never had the Jewans theyselfs been ask۔d to submit to the baptism of repentance.  Dur the remain۔or of the year at the Bethany cross۔in John baptize۔d tens of thousands of Jewans. 
            To those who linger۔d, he teach۔d, and some become۔d his disciples.  Ask۔d if he wuz a re۔incarnation of the profit Elijah, John answer۔d, “I iz not.”  Ask۔d, “Iz you the messiah?” he answer۔d, “There will come after me one who iz great۔er than I, whose sandal straps I iz not worth۔y to stoop to dis۔fasten.  I baptize yous with water, but he will baptize yous with the Holyspirit.”
            John wuz a fire۔y preach۔ort, and fear۔less.  When a group of Pharisees arrive۔d to be baptize۔t, he say۔d, “Who warn۔d yous to flee, as vipers before the fire, from the wrath to come?  I will baptize yous, but I warn yous to bring forth fruits worth۔y of sincere repentance if yous would receive the remission of your sins.”  He attack۔d Herod Antipas, the Jewan tetrarch (regional leadrule۔ort) of Galilee and of Perea (the region on the east shore of Jordon River opposite Judea and southern Samaria), for un۔lawful۔ly marry۔ing another man’s wife.
            Month after month John’s fame spread۔d throughout Canaan.  Early dur subsequent year, 26 CE, in the
            Capernaum boat build۔in workshop, James and Jude consider۔d go۔ing to see he, and ask۔d they’s old۔est brother his opinion.  Jesus say۔d he would answer the next day, and after a night of reflection, at noon, 13 January, Jesus, 31 years old, set۔d down his tools, remove۔d his work apron, and say۔d, “My clockhour have come.  We will go to John.”
            They depart۔d, tarry۔d that night in the Jordan valley, and arrive۔d at the scene of John’s baptize۔ing the next mid۔day, join۔ing a long queue. John, engross۔d in rapid۔ly baptize۔ing large numbers of converts, do۔d not notice Jesus until he stand۔d in his immediate presence.  He greet۔d his cousin, ask۔ing, “But why do you come into the water to greet me?”  Jesus answer۔d, “To be subject to your baptism.”  John reply۔d, “But I have need to be baptize۔t by you.”  Jesus whisper۔d, “Abide with me now, to set this example for my brothers stand۔ing here with me, and so that peoples may know that my clockhour have come.”  When John had baptize۔d the three brothers from Nazareth, he dismiss۔d the others until noon the next day.  While the crowd wuz depart۔ing, as the four mans wuz still stand۔ing in the shallow river, there appear۔d an apparition over the head of Jesus, and the four mans earhear۔d a voice say, “This iz my beloved son in who I iz well pleased.”  Jesus facial expression transform۔d, and without speak۔ing he step۔d out of the water and walk۔d away, aware that the voice wuz that of his divine indwell۔ing presence – which differ۔d from others’ in that it had early۔er indwell۔d in Machiventa Melchizedek, who had materialize۔d as an adult man in Canaan dur 1980 BCE ap two millenniums early۔er, and who had teach۔d Abraham and many others dur his 94 years on Earth; thus wuz Jesus’s divine indwell۔ing presence – his direct communication link to God – experience۔d indwell۔ing in a spiritual being incarnate۔d as a human.
            After being baptize۔d by John, Jesus retire۔d to hills east۔ward of the river, not for the purpose of foodfast۔in and for the affliction of his soul – he wuz not an ascetic and hope۔d to end such notions regard۔in that approach to God – but  to ponder his situation.  The primary purpose of his incarnation on Earth wuz the completion of his train۔in – include۔ing the acquirement of creature experience – for his subsequent spiritual leadrule۔orship of the local universe of Nebedon.  That train۔in had already been successful۔ly accomplish۔d.  What remain۔d wuz to more full۔ly plan for the uplift۔in of the evolutionary peoples and they’s descendants inhabit۔ing the world around he.  Jewans had long been nurture۔t on traditions of miracles and on legends of wonders.  They wuz expect۔ing a messiah who would perform wonders even great۔er than those of Moses, who wuz repute۔t to have bring۔d forth water from a rock in a desert, and to have feed۔d his follow۔ors with manna materialize۔t in the wilder۔ness.  Jesus realize۔d he possess۔d sufficient powers and prerogatives to fulfill they’s most sanguine expectations, but he consider۔d miracle work۔ing a hark۔ing back to the olden days of ignorant magic and the primitive practices of medicine mans.  Jewans also believe۔d that the messiah would usher۔or in an era of miraculous plenty, but Jesus’s mission wuz not to multiply bread and wine, not to provide for temporal needs, but to reveal his Father in heaven to his Father’s children on Earth.  Therefore primary among his decision wuz the equivalent of decide۔ing against perform۔ing miracles.  Subsequent۔ly he decide۔d to exercise normal caution to prevent a premature termination of his career in the flesh, but to refrain from all supra۔human intervention to prevent his physical death.  Jesus wuz now pass۔ing through the great test of civilize۔y peoples:  to possess power and steadfast۔ly refuse to utilize it for pure۔ly selfish or personal purposes.
            After fourty days alone in the eastern hills, he walk۔d backdown to the river.  John, eat۔ing breakfast with his disciples, see۔ing Jesus approach, climb۔d onto a boulder, and call۔d out, “Behold, the son of God!”  All that day – the Sabbath – Jesus mingle۔d with the multitude. 
            One of John’s disciples, Andrew, tell۔d Jesus that he believe۔d Jesus wuz the new teach۔or, and declare۔d his intention to follow he.  Jesus welcome۔d he.  Andrew then inform۔d his brother Simon, who respond۔d, “Ever since Jesus come۔d to work at Zebedee’s workshop, I have believe۔d he wuz sent۔t by God.  But what about John?  Should we forsake he?”  They agree۔d to consult John, who say۔d, “Soon my work shall end, and we shall all become his disciples.”  Jesus thenupon welcome۔d Simon, and re۔name۔d he Peter, then retreat۔d to the eastern hills.
            That night James and John, sons of Zebedee, arrive۔d.  Both had long know۔d Jesus, and upon earhear۔ing the news from Andrew, they embark on a search for Jesus dur many days before final۔ly find۔ing he.  Jesus, who, after rebuke۔ing they for search۔ing for he in the hills, alikewise accept۔d they as his disciples.
            Early the next mornin, as Jesus prepare۔d to return to Galilee with his four disciples – who he name۔d apostles – John ask۔d he about his own preach۔ing mission.  Jesus reply۔d, “My Father will guide you in the future as He have in the past.”
            As the five mans journey۔d north·west۔ward back to Galilee, they encounter۔d Philip, of town Bethsaida, with a friend, come۔ing toward they.  Philip admire۔d Jesus, and wuz acquaint۔d with the four new apostles; he and his friend Nathaniel, from town Cana in Galilee, wuz enroute to the river to earhear John the baptize۔or preach.  Peter move۔d Philip aside and, after confer۔ing with he, suggest۔d he join they.  Philip, non۔decide۔y, go۔d to Jesus, ask۔ing, “Teach۔or, shall I go down to John or shall I join my friends and follow you?”  Jesus answer۔d, “Follow me.”  Philip then return۔d to Nathaniel, who had been wait۔ing beneath a mulberry tree, and exclaim۔d, “I have find۔d he of who Moses and the prophets foretell۔d and who John have proclaim۔d.”  Inquire۔d Nathaniel, “Whence come this teach۔or?”  Philip reply۔d, “He iz Jesus of Nazareth, son of Joseph, the carpentor, more recent۔ly reside۔ing at Capernaum.”  Wonder۔d outloud Nathaniel, “Can any such good thing come out of Nazareth?”  Philip take۔d he by the arm, say۔ing, “Come and see,” and lead۔d he to Jesus, who comment۔d, “Behold a genuine man in who there iz no deceit.  Follow me.”  Nathaniel reply۔d, “I will follow, if I iz worth۔y.”
            Late that night they arrive۔d at Nazareth, at Jesus’s boy۔hood home, occupy۔d by his young۔er brother Joseph and his wife.  Begin۔ing the next mornin, excite۔y discussions occur۔d between the six new apostles and family membors regard۔in Jesus’s impend۔y mission.  Before depart۔ing Nazareth, Jesus destroy۔d all that he had ever write۔d, include۔ing mottos, say۔ins, a copy of Moses’ Ten Commandments, even carpentry notes.
            Jesus dispatch۔d his apostles to Cana, where his family had been invite۔t to a wed۔in, then walk۔d east·north۔ward to fish۔in village Magdala to see his brother Jude, before continue۔ing north·east۔ward along lake Galilee coast to Capernaum to visit his mother.  He arrive۔d at night, go۔ing direct۔ly to the home of Zebedee.  To his old friends Jesus seem۔d much change۔d:  cheerful, as he had been dur his early۔er years in Nazareth, nolonger serious and self۔contain۔y as he had been dur later years before his baptism. 
            Mary wuz thrill۔d with expectation.  She anticipate۔d that the promise of angel Gabriel wuz near۔ing fulfillment.  She expect۔d all Canaan soon to be stun۔t by the miraculous revelation of her son as the supra۔natural king of Jewans.  But to the many questions that his mother, brothers James and Jude, and the Zebedees ask۔d, Jesus only smile۔d and reply۔d: “Better that I tarry here for a period.  I must do the will of my Father who iz in heaven.”
            The next day they all journey۔d west·south·west۔ward to Cana for the wed۔in of Naomi, a prominent woman of that town, to Johab, son of Nathan.  Despite Jesus’s repeat۔d warn۔ins to tell nobody about he, they quiet۔ly spread۔d the word that they had final۔ly find۔d the deliver۔or, many confident۔ly expect۔ing that Jesus would utilize the wed۔in occasion to manifest his power with a miraculous demonstration.  Accord۔ly, most peoples throughout the surround۔y area prepare۔d to gather at the wed۔in feast the next day.
            Mary had not been so joyous dur many years.  She journey۔d to Cana in the spirit of the queen mother on the way to witness the coronation of her son.  Not since Jesus wuz thirteen years old had she and his family and friends see۔d he so carefree and happy, so thoughtful of the wishes and desires of his associates, so sympathetic.  As they walk۔d, they whisper۔d among theyselfs, in small groups, wonder۔ing what would occur. What would the strange man do next?  How would he usher in the glory of the come۔ing king۔dom?  All feel۔d excite۔y at the prospect of being present to witness a revelation of the might and power of God.
            By noon the next day almost a thousand guests had arrive۔d in Cana for the feast, more than four۔fold the number invite۔t.  The atmosphere resemble۔d a public reception for Jesus more than a wed۔in.  Everybody want۔d to greet Jesus, and he wuz oblige۔by cordial to all, young and old, Jewan and gentile.
            Dur the afternoon Jesus become۔d increase۔by conscious that peoples wuz expect۔ing he to perform some wonder, and that his family and his six disciple-apostles expect۔d he to announce his forthcomey king۔dom by a supra۔natural manifestation.  Mary summon۔d her son James, and together they approach۔d Jesus and ask۔d if he would confide at what point in the ceremony he plan۔d to manifest hisself as the “supra۔natural one”.  He answer۔d, “If you love me, tarry with me while I wait upon the will of my Father who iz in heaven.”  But his expression betray۔d indignation.
            His reaction produce۔d a sober۔ing effect on Mary.  To James she say۔d, “I can·not comprehend he.  What do it all mean?  Iz there no end to his strange behavior?  As James and Jude try۔d to comfort she, Jesus withdraw۔d for an clockhour of solitude.  He feel۔d disappoint۔d at his mother’s suggestion that he indulge in some out۔ward demonstration of his divinity – exact۔by what he had decide۔d, so recent۔ly while meditate۔ing in the eastern hills, not to do.  But when he return۔d to the gather۔in he wuz once again lightheart۔y and joyous.
            The wed۔in proceed۔d with a hush of expectancy, but the ceremony end۔d without a move, nor a word, from the honor۔t guest.  All seat۔d to enjoy the wed۔in supper and an evenin of festive fellowship.  The father of the bridegroom had provide۔d plenty of wine for the invite۔t guests, but servants bring۔d he the disconcert۔y news that the wine wuz almost gone.  After dinner, as guests stroll۔d around the garden, the mother of the bridegroom confide۔d to Mary that the wine wuz finish۔d.  Mary confident۔ly reply۔d, “Have no worry.  I will speak to my son.  He will help we.”  She walk۔d over to Jesus, stand۔in alone in a corner of the garden, say۔ing, “My son, they have no wine.”  Jesus answer۔d, “My good woman, what have that to do with me?”  Say۔d Mary, “But I believe your clockhour have come; can·not you help we?”  Jesus reply۔d: “Again I declare I have not come to do such things.  Why do you trouble me again with these matters?”  Mary begin۔d to weep, entreat۔ing he, “But, my son, I promise۔d they that you would help we.  Wont you please do somethin for me?”  Say۔d Jesus, “Woman, why do۔d you make such a promise?  See that you do it not again.  We must in all things wait upon the will of the Father in heaven.”  Mary feel۔d crush۔t, and as she stand۔d there motion۔less, tears stream۔ing down her face, Jesus, overcome with compassion, lay۔d his hand tender۔ly upon her head, say۔ing: “Now, now, mother Mary, grieve not over my apparent۔by hard say۔ins.  Most glad۔ly would I do what you ask of me if it wuz within the Father’s will – ”   Jesus stop۔d in mid۔wordsentence.  Mary seem۔d to sense that somethin wuz happen۔ing.  She fling۔d her arms around Jesus’s neck, kiss۔d he, and hurry۔d over to the servants, say۔ing, “Whatever my son say, do.”  Jesus say۔d nothin, realize۔ing he had already say۔d – or rather think۔d – too much.
            Nearby wuz six stone contain۔ors, each contain۔ing ap 75 liters of water, intend۔t for the later purification ceremony.  The commotion of the servants around those huge stone vessels, under the busy direction of Mary, attract۔d Jesus’s attention, and walk۔ing over, he observe۔d that servants wuz draw۔ing from they pitcher۔fuls of wine.  He feel۔d as surprise۔d as anybody.  Upon reflection, he decide۔d that the episode wuz beyond his personal control under the circumstances and, not being adverse to his Father’s will, wuz inevitable.
            The bestman (the “leadrule۔or of the feast”), upon taste۔ing the wine, call۔d to the bridegroom, say۔ing: “The custom iz to first serve the good wine, and when the guests have well drink۔d, to bring forth the inferior fruit of the vine; but you have keep۔d the best until the last .”  And at the miracle the guests wuz all abuzz, believe۔ing that Jesus wuz indeed the expect۔d messiah.

            Early the next mornin Jesus and his six disciples depart۔d for Capernaum and Bethsaida, where Jesus decide۔d to stay until John the baptize۔or finish۔d his preparation work.  After tell۔ing his disciples not to mention the conversion of water to wine, he direct۔d they to return to they’s fish۔in nets, and he return۔d to work at Zebedee’s boat workshop.  That Sabbath at the synagogue – crowd۔d to overflow۔ing, include۔ing Mary and the six apostles – Jesus read۔d from the scripture hand۔d he.
            And so pass۔d springtime of year 26 CE, with Jesus and his brother James do۔ing carpentry work, the six apostles fish۔ing.  Most evenins Jesus spend۔d talk۔ing to his disciples, prepare۔ing the six mans for what wuz to come, Jesus’s brother James also attend۔ing.  Jesus teach۔d all they could assimilate, and do۔d not make the mistake of present۔ing truth too far beyond they’s capacity to comprehend.  He clarify۔d that he wuz not ally۔d with any of the exist۔y schools of thought in Jewan Canaan.  Scribes and rabbis – together name۔d Pharisees – wuz the most progressive, have۔ing adopt۔d many teach۔ins that wuz not in the Hebrew۔ese scriptures.  Sadducees consist۔d of the priest۔hood and certain wealth۔y Jewans, and wuz not such insistence of ritualistic procedure; they and Pharisees wuz akin to polpartys.  By contrast, Essenes wuz a religious sect:  they reside۔d as a brother۔hood in monasterys, refrain۔d from marriage, share۔d all things in common; they had adopt۔d many Persian beliefs and practices, and specialize۔d in teach۔ing about angels.  Zealots wuz intense Jewan patriots advocate۔ing struggle – violent struggle if necessary – to free Canaan from Roma۔y leadrule.  Herodians wuz a polparty that advocate۔d emancipation from the direct Roma۔y leadrule by a restoration of the Herodian dynasty.  All of the groups, include۔ing the small۔er Nazarite brother۔hood, believe۔d in the eventual arrival of a messiah.  Jesus emphasize۔d that he would join none of they.  Nor, he repeat۔d, would he be a political lead۔or alike king David.  He emphasize۔d “good news of the king۔dom of heaven”, to be proclaim۔t with love, compassion, and sympathy.  In the midst of Canaan also reside۔d Canaanans – descendants of the native inhabitants before the two Jewan immigrations (dur the dee-20 and dee-13 centurys BCE) – include۔ing Samarians (inhabit۔ing region Samaria), with who few Jewans had deal۔ins.
            As springtime end۔d, news reach۔d Jesus that John the baptize۔or had been arrest۔t and thrust۔t into prison.  Tetrarch Herold Antipas, in whose territory John had been preach۔ing, had become۔d alarm۔t that John’s disciples could start a rebellion, and, more important۔ly, he and especial۔ly his wife Herodias resent۔d John’s public condemnation of they’s marriage as un۔lawful.  John’s disciples, under the loose lead۔orship of disciple Abner, scatter۔d.
            For the second occasion dur Jesus’s four-months stay on the northern lake shore, Jesus ask۔d to speak at the synagogue.  Rather than read from scripture, he preach۔d a sermon – mark۔ing the begin۔in of his public career.  He declare۔d what he had been say۔ing in private:  My king۔dom iz not of this world. The son of man will not lead forth armys in battle for the establishment of a throne of power or a king۔dom of world۔y glory.  When my king۔dom shall have come, you shall know the son of man as the prince of peace, the revelation of the everlast۔y Father.”  And, “Entrance into the Father’s king۔dom wait not upon march۔ing armys, upon overturn۔t king۔doms of this world, nor upon the break۔ing of captive yokes.  The king۔dom of heaven iz at hand, and all who enter therein shall find abundant liberty and joyous salvation.”  His listen۔ors’ response wuz divide۔d:  ap one-third do۔d not comprehend his message, ap one-third reject۔d the idea of a non-political messiah, and ap one-third accept۔d that the come۔ing king۔dom would be only spiritual.
            Then Jesus send۔d his apostles, in pairs, to neighbor۔y villages and towns to teach the glad news of his king۔dom.  He instruct۔d each of the six to choose from among his early converts one man to become an apostle, so the total would be twelve.  Then Jesus return۔d to Nazareth to visit the remain۔or of his family.
            Two weeks later they all meet۔d back in Bethsaida at the home of Zebedee.  The six report۔d that they’s initial foray as missionarys had been successful, and they had each select۔d an apostle.  Andrew select۔d Matthew Levi, the customs collect۔or of Capernaum.  Philip’s choice wuz Thomas Didymus, a fish۔ort.  Brothers James and John Zebedee choose۔d twin brothers Thaddeus and Lebbeus Alpheus, both fish۔orts.  Peter select۔d Simon Zelotes, a high-ranking officor in the patriotic org of Zealots.  Nathaniel choose۔d Judas Iscariot, the only son of wealth۔y Jewan parents; he reside۔d in Jericho, thus wuz the only apostle not from region Galilee.  Galileens common۔ly had heavy strains of gentile blood because of a forceful conversion of the gentile population to Judaism a century previous۔ly.  Of the twelve apostles, all but the Alpheus twins wuz graduate۔ors of synagogue schools.
            Jesus then accompany۔d his original six apostles to greet the new recruits.  Afterward they all meet۔d back at Zedebee’s house.  Jesus instruct۔d the twelve, “If the civil leadrule۔ors iz to be rebuke۔t, leave that task to me.”  When Judas Iscariot ask۔d Jesus why nothin wuz being do۔d to release John from prison, Jesus reply۔d that it wuz not God’s will that he intervene.  A week of intense instruction – main۔ly by answer۔ing the twelve apostles’ questions – wuz follow۔t by two weeks of fish۔in to accumulate money for they’s come۔ing evangelism.  Jesus – accompany۔ing they, alternate۔ing each night between they’s three boats – train۔d they to become “fish۔ors of peoples”.  The focus of his teach۔in wuz to reveal a better and true۔er way to know God:  the way of faith and love.  Jesus teach۔d they to preach the forgive۔ness of sin through faith in God without penance or sacrifice, while emphasize۔ing that God love۔d all his children with the same eternal love.  Judaism emphasize۔d the necessity of perform۔ing good deeds to ascend to heaven; John the baptize۔or admonish۔d his listen۔ors to repent to escape the wrath to come; Jesus’s pioneer۔ing teach۔in declare۔d that faith wuz the only requisite for enter۔ing God’s king۔dom. “Faith iz the open door for enter۔ing into the present, perfect, and eternal love of God.”  But Jesus face۔d a difficult task try۔ing to persuade the Galieen fish۔orts that being righteous, by faith, must precede do۔ing righteous۔ness in day۔y life.  The twelve, although they still do۔d not full۔ly comprehend, pledge۔d they’s loyalty to the come۔in king۔dom, because all true۔ly believe۔d in Jesus.
            Begin۔ing mid۔summer, that year 26 CE, Jesus dispatch۔d the apostles, in pairs, to preach in the towns and villages in Galilee, hisself accompany۔ing brothers Andrew and Peter.  Two weeks later they meet۔d back at Bethsaida, to fish dur two weeks, then venture۔d out again, that time Jesus accompany۔ing brothers James and John Zebedee.  That pattern they maintain۔d, Jesus each time accompany۔ing another pair of apostles.  The apostles witness۔d Jesus’s profound respect and sympathetic regard for everybody he meet۔d – regard۔less of gender, age, occupation, ethnicity, religion.  His public teach۔in consist۔d main۔ly of short discourses, which he readily interrupt۔d to answer sincere questions.  He urge۔d his apostles, “Seek the sin۔ors; find the despondent, comfort the anxious.”  As the year progress۔d they continue۔d they’s personal work to the towns of Capernaum, Bethsaida-Julias, Chorazin, Gerasa, Hippos, Magdala, Cana, Jotapata, Ramah, Safed, Gischala, Gadara, Abila, and in many villages as well as in the country.
           By year’s end the apostles had form۔d into an efficient org.  Andrew, the first choose۔d (age 33 years, non۔marry۔d, with a stable personality and a broad array of talents) wuz designate۔d preside۔ort and director of the twelve.  Andrew’s young۔er brother Peter (age 30, marry۔d with three children, emotional, impulsive, optimistic), James (age 30, marry۔d with four children, with a fire۔y temper, but with ability to see all sides of a situation), and John (at 24 the young۔est, non۔marry۔d, reside۔ing with his parents in Bethsaida, lack۔ing maturity yet courageous, a fish۔or partnor with his old۔er brother James and brothers Andrew and Peter) wuz appoint۔d Jesus’s personal companions, attend۔ing to his personal needs and accompany۔ing he dur his night prayer vigils.  Philip (age 27, recent۔ly marry۔d, no children, also a fish۔ort, who the others nickname۔d “the curious” because of need۔ing to be show۔t, whose strong point wuz his rely۔ability) wuz the group’s steward, provide۔ing food not only for theyselfs but for multitude of listen۔ors.  Nathaniel (25, non۔marry۔d, aspire۔ing to be a merchant, reside۔ing in Cana with his parents, the source of occasional philosophy and humor) watch۔d over the needs of the apostles’ familys, send۔ing funds each week to those in need after make۔ing requisitions to Judas (age 30, a former commerce۔man, proud of being the best educate۔y and the only Judean, the only son of parents who indulge·spoil۔d he and who dis۔own۔d he when he join۔d John the baptize۔or), the treasure۔or who carry۔d the money bag and pay۔d all expenses.  Matthew (age, 31, a customs collect۔or in Capernaum, belong۔ing to a family of tax·collect۔ors, the wealth۔yest, grateful for being choose۔d and devote۔d to the cause), nickname۔d “the money get۔or”, ascertain۔d that the treasury wuz replenish۔t and the budget wuz balance۔d, and if donations wuz not sufficient he wuz ready to direct the twelve back to they’s fish·nets, ready to secret۔ly supplement the treasury with his own money.  Thomas (age 29, marry۔d with four children, a carpentor and stone mason turn۔d fish۔or, with an analytical, logical, skeptical mind and a pessimistic, suspicious nature) manage۔d the itinerary, arrange۔ing for lodge۔in and places for preach۔ing.  Thaddeus and Lebbeus, the 26-years-old twin sons of Alpheus, wuz both fish۔ors, both marry۔d, Thaddeus with three children, Lebbeus with two, both easygoin and cheerful, well like۔d but not particular۔by intelligent) wuz assign۔d to manage the multitudes and help with whatever wuz need۔d.  Simon Zelotes (age 28, a rebel by nature, a fire۔y agitate۔or, impulsive, intense, a former merchant in Capernaum before join۔ing the Zealots with the aim of oust۔ing the Romans at whatever cost) wuz incharge of recreation and play, which Jesus had insist۔d be part of they’s week۔y routine.
            For many who know۔d he, it wuz Jesus’s personality, not his words, that so attract۔d they.
            Jesus always maintain۔d poise.  He wuz emotional۔by stable, never capricious, whimsical, hysterical.  Fill۔d with divine enthusiasm, he never become۔d fanatical.  He wuz free from all freak۔ish, erratic, and eccentric tendencys.  And his self۔control۔t enthusiasm wuz contagious; his associates often share۔d his divine optimism.  Yet he wuz move۔d to resist that which wuz harmful to the welfare of others.  In do۔ing so, he wuz frank, candid, yet always friend۔y.  His indignation against sin never lead۔d to anger at the sin۔or.
            Jesus wuz considerate of all peoples because he love۔d they and believe۔d in they.  Still, he remain۔d true to his convictions and firm in his devotion to do۔ing God’s will.  He wuz sympathetic yet not sentimental; unique yet not eccentric.  Always generous:  he never become۔d weary of say۔ing, “It iz more blessed to give than to receive,” and, “Free۔ly yous have receive۔d; free۔ly give.”  Despite his generosity, he wuz never wasteful or extravagant.  His benevolence touch۔d the hearts of many, while his stalwart strength of character amaze۔d his follow۔ors.
            Jesus love۔d peoples as brothers and sisters, while recognize۔ing how they differ۔d in innate endowments and acquire۔t qualitys.  Therefore he wuz broad in outlook, never narrow-mind۔y.  His sympathetic heart embrace۔d all humankind, even a universe. He exhort۔d his follow۔ors to preach the gospel to all peoples. Always his invitation wuz, “Whoever will, let ta come.”
            His watchword wuz, “Fear not.”  He wuz courageous, but his courage wuz link۔d with discretion and control۔t by reason.  He wuz never reckless, never foolhardy, never audacious.  Prudent but never coward۔y.
            And patient.  Never in a hurry.  When press۔d to act premature۔ly, he would only reply, “My clockhour have not yet come.”
            He wuz true۔by sincere.  He never stoop۔d to pretense, nor ever resort۔d to deception.
            Jesus wuz not bind۔t by tradition nor handicap۔t by enslavement to narrow conventionality, yet he do۔d not overlook the gems of truth in the teach۔ins of his predecessors and contemporarys. He speak۔d with confidence and teach۔d with authority. The most original of his teach۔ins wuz his emphasis of love and mercy in the place of fear and sacrifice.
            Jesus wuz non۔reserve۔ly dedicate۔d to “the Father’s business.”  He trust۔d God alike a little child trust his parents.  He wuz therefore immune to disappointment and impervious to persecution, non۔touch۔t by apparent failure.  Despite all, he never falter۔d in his faith.  He wuz pious but not sanctimonious. His respect of the fault۔y worship of his fellows did not deter he from attack۔ing religious traditions or assault۔ing errors of human belief.  Hypocrisy he do۔d not hesitate to challenge.  He wuz reverential of true holy۔ness, yet outspoken in his love for the sin۔or and in his hatred for sin. 
            Ap noon, Sunday, 12 January, year 27, Jesus summon۔d his apostles back to shore.  When all twelve wuz assemble۔d, he journey۔d with they to the high·lands north of Capernaum, to formal۔ly ordain they as ambassadors of the new king۔dom, in preparation for they’s journey to Judea for they’s first public speak۔in tour.  In his sermon on the mountain, Jesus tell۔d they, “Your message to the world shall be:  seek first the king۔dom of God, and all other things essential to eternal survival shall be secure۔t therewith.  And now would I make it plain to yous that this king۔dom of my Father will not come with an out۔ward show of power or with tawdry demonstration. Yous iz not to go hence in the proclamation of the king۔dom, say۔ing, ‘it iz here’ or ‘it iz there’; the king۔dom of God iz within you.”  He pause۔d, to let soak in what wuz probable۔ly his great۔est pronouncement after his declaration that his Father wuz a live۔in and love۔y spirit.  “This small begin۔in of twelve common mans shall multiply until eventual۔ly the entire Earth shall be fill۔t with praise of my Father.  Not so much by the words yous speak as by the lifes yous live shall peoples know yous have been with me and have learn۔d of the realitys of the king۔dom.  I will soon lay upon your souls the solemn responsibility of represent۔ing me in this world, which I shall soon depart.”  To ordain his apostles, Jesus instruct۔d they to kneel in a circle around he, and he put۔d his hands upon each of they’s heads, and bless۔d they.  He pray۔d, “I send yous forth to proclaim liberty to spiritual captives and joy to those in bondage of fear, and to heal the sick in accordance with the will of my Father in heaven.  When yous find my children in distress, speak encourage۔ly to they, say۔ing, ‘Happy iz the poor in spirit, the humble, for they’s iz the treasures of the king۔dom of heaven.  Happy iz they who hunger and thirst for righteous۔ness, for they shall be fill۔t.  Happy iz the meek, for they shall inherit the Earth.  Happy iz the pure in heart, for they shall see God.’  Say furthermore, ‘Happy iz they who mourn, for they shall be comfort۔t.  Happy iz they who weep, for they shall receive the spirit of rejoice۔in.  Happy iz the mercyful, for they shall obtain mercy.  Happy iz the peace·make۔ors, for they shall be name۔t sons of God.  Happy iz they who iz persecute۔t for righteous۔ness’ sake, for they’s iz the king۔dom of heaven.  Happy iz yous when mans shall revile yous and persecute yous and shall fals۔ly say all manner of evil against yous; rejoice and be exceed۔by glad, for great iz your reward in heaven.  Happy effective peoples iz motivate۔d not by fear of wrong-do۔in but by love of right·do۔in.  My brethren, as I send yous forth, yous iz the salt of the earth.  But if this salt lose it’s savor, it will be worth۔less, and will be toss۔t away and tread۔t upon.  Yous iz the light of the world.  A city upon a hill can·not be hide۔t.  Neither do we ignite a candle and put it beneath a bushel; we insert it into a candle·hold۔or, from where it shine light to all in the house.  Let your light so shine that peoples may see your good deeds and be lead۔t to glorify your Father who iz in heaven.  The high۔est levels of self۔realization iz attain۔t by worship and service.”  Jesus further instruct۔d, “Do not force۔ably resist un۔justice; put not your trust in the arm of the flesh.  If your neighbor smite you on your right cheek, turn to he your other cheek.  Suffer un۔justice rather than resort to laws.  With benevolence and mercy minister۔or to all who iz in distress and in need.  Love your enemy.  Do good to those who hate you.  Bless those who curse you.  Pray for those who spiteful۔ly abuse you.  And whatsoever you believe that I would do for peoples, do also for they.  Yous iz commission۔t to save peoples, not judge they.  At the end of your earth life, yous will expect mercy from God; therefore dur your mortal life, show mercy to all your brethren in the flesh.  Yous have earhear۔d it say۔d, ‘If the blind lead the blind, both shall fall into the pit.’  If yous would guide others into the king۔dom, yous must yourselfs walk in the clear light of truth.  In all the business of the king۔dom I exhort yous to show just judgement and keen wisdom. That which iz holy present not to dogs, neither cast your pearls to swines, lest they trample your gems under foot and turn to attack yous.  Beware of fals prophets:  wolfs in sheeps’ clothe۔in.  By they’s fruits yous shall recognize they.  Do we gather grapes from thorns, or figs from thistles?”  Conclude۔d Jesus, “In gain۔ing entrance into heaven, what matters iz motive; God look into peoples’ hearts, and judge by they’s inner yern۔ins and sincere intentions.”
            At sunset they walk۔d down from the mountain, and that evenin in the home of Zebedee they eat۔d a simple meal.  Afterward the twelve build۔d a fire in the garden to warm theyselfs, and ask۔d Jesus to join they, as they wuz still bother۔d with questions. Jesus sit۔d with they, and say۔d, “Yous find it difficult to receive my message because yous would build the new teach۔in direct۔ly upon the old, but I declare that yous must be re۔birth۔t.  Yous must start out afresh as little children and be willin to trust my teach۔in and believe in God.  But do not make the mistake of think۔ing that I have come to set aside the law and the prophets; I have not come to destroy but to fulfill, to enlarge and illuminate.  I come not to transgress the law but rather to write new commandments on the tablets of your hearts.  I demand of yous a righteous۔ness that shall exceed the righteous۔ness of those who seek to obtain the Father’s favor by almsgive۔in, prayer, and foodfast۔in.  Moral worth can·not be derive۔t from mere repression – obey۔ing ‘Thou shall not’ injunctions, fear and shame, iz non۔worth۔y motivations for religious live۔in.  Religion iz valid only when it reveal the father۔hood of God and enhance the sib۔hood of peoples.  If yous would enter the king۔dom, yous must have a righteous۔ness that consist in love, mercy, and truth — the sincere desire to do the will of my Father in heaven.”  Peter ask۔d, “Mastor, if you have a new commandment, let we earhear it.”  Jesus answer۔d, “Moses give۔d yous the commandment, ‘Do not commit adultery.’  But I say to yous, every man who look upon a woman lustful۔ly have already commit۔d adultery with she in his heart.  Yous must evaluate your fellows by they’s actions, but God judge yous by your intent.”  Apostle James ask۔d, “Mastor, what should we teach regard۔in divorcement?  Shall a man divorce his wife, as Moses direct۔d?”  Reply۔d Jesus, “I have not come to legislate but to enlighten.  I have come not to reform this world but rather to establish the king۔dom of heaven.  It iz not the will of the father that I should yield to the temptation to teach yous rules of government, commerce, or social behavior, which, while they could be good for today, would be far from suit۔able for society of another place·time.”  He add۔d, “Remember, I have sheeps not of this chun, to who I iz also behold۔d, so I must provide for they the pattern of do۔ing the will of God while live۔ing a mortal life.”  Ask۔d Nathaniel, “Mastor, iz there no place for justice?  Moses say۔d, ‘An eye for an eye, and a tooth for a tooth.’ What shall we say?”  Answer۔d Jesus, “Pay back evil۔ness with good۔ness.  Mans have such laws, but not so in the king۔dom, where behavior iz determine۔t by love and mercy.”  He add۔d, “Do your good deeds in secret; when you give alms, let not the leftside hand know what the rightside hand iz do۔ing.  And when you pray, go apart by yourself, and not use repetitions and mean۔in۔less phrases.  The Father know what you need even before you ask.”  At Simon Zelotes’ question, Jesus answer۔d, “Yes, Simon, all mans iz the sons of God, and that iz the good news you will proclaim.”  After the apostles had talk۔d among theyselfs dur a short time, Jesus say۔d, “Recognize the two viewpoints of all mortal behavior:  the human and the divine, the ways of the flesh and the way of the spirit, the estimate of time and the viewpoint of eternity.”
            Jesus utilize۔d the word “God” to designate the idea of deity, and the word “Father” to designate the experience of know۔ing God.  As he well know۔d, God wuz much more than a father, but “Father”, to be comprehend۔t in it’s large۔est possible mean۔in, wuz peoples’ high۔est concept of God.  The word “God” could not be define۔t, and therefore stand۔d for the infinite concept of the Father.           
            The apostles wuz keen to proceed from personal guide۔ors to public speak۔ors, but not without a measure of trepidation, so they communicate۔d to Jesus that they wuz not quite ready, and ask۔d if they could tarry long۔er on the northern lake shore so they could to receive more instruction.  Jesus agree۔d.  For several weeks truth seek۔ors and curious spectate۔ors, single۔ly and in groups, had been arrive۔ing at Bethsaida from the nearby country and as far away as Caesarea, Jerusalem, Tire, Sidon, and even Dimashk.  Heretofore Jesus had greet۔d they and teach۔d they about the king۔dom, but he hand۔d the task to the twelve, with who he later hold۔d private conferences long into the nights.  Thus, many questions wuz ask۔t and answer۔t over a wide range of topics.  Jesus exalt۔d family life as the high۔est human duty, but he teach۔d that family relationships should not trump religious obligations, and he try۔d to dampen the Jewan tendency to excessive۔ly honor ancestors.  Wealth he do۔d not denounce, but he warn۔d of it’s negative effects upon not all but many; he often refer۔d to wealth’s non-fair and non-equal distribution, but he outpoint۔d that, contrary۔ly, non۔discriminate benevolence result۔d in social evils, and he quote۔d approve۔ly the Jew۔y adage, “He who refuse to work shall not eat.”  He advance۔d no economic theorys, nor even advocate۔d political reform; he hisself obey۔d all civil laws and regulations.  His apostles had particular difficulty comprehend۔ing his policy of non-resistance; he teach۔d they not to resist evil, not to combat un۔justice or injury, yet Jesus do۔d not teach passive tolerance of wrong behavior, and he approve۔d of social punishment of evil·do۔ors and criminals, acknowledge۔ing that governments must sometimes utilize force to maintain social order and justice.  Most strident۔ly, he warn۔d against retaliation, against the poisonous motive of revenge, advocate۔ing instead to assign such matters to government, on the one hand, and to God, on the other, summarize۔ing, “A wrong iz perpetuate۔t by vengeance,” and repeat۔ing, “Love your enemy.”  His teach۔in wuz main۔by positive, not negative.  Not being a moral reform۔or, he little criticize۔d the social vice of his day, comment۔ing that sensual urges wuz not suppress۔t by either religious rebuke or legal prohibitions.  He iterate۔d that strong character wuz not derive۔d from not do۔ing wrong but from do۔ing right, un۔selfish۔ness being the mark of human great۔ness.  His few denunciations wuz main۔ly direct۔d against pride, cruelty, oppression, and hypocrisy, along with, “Judge not, that you be not judge۔t.”  His grand idea wuz that all peoples would become alike God, and thenupon solve they’s political, social, and economic problems.  The apostles comprehend۔d his words to vary۔y degrees, yet it wuz they’s reside۔ing with Jesus, observe۔ing his moral۔by non۔reprehensive life, that convince۔d they above all else to follow he and spread his teach۔in.
            Dur the evenin before they embark۔d on they’s journey south۔ward, Jesus advise۔d they to take neither money nor extra clothe۔in, say۔ing, “The labor۔or iz worth۔y of his hire.”  And final۔ly he say۔d: “Behold, I send yous forth as sheeps in the midst of wolfs; be yous therefore as wise as serpents and as harm۔less as dovebirds.  But take heed, for your enemys will summon yous before they’s councils, while in they’s synagogues they will castigate yous.  When before govern۔ors and leadrule۔ors yous will be bring۔t because yous believe this gospel, your testimony shall be a witness from me to they; when they lead yous to judgement, be not anxious about what yous shall reply, because the spirit of God reside within yous and will at such a time speak through yous.  Some of yous will be kill۔t, and before yous establish the king۔dom on Earth, yous will be hate۔t by many peoples because of this gospel.  But fear not; I will be with yous, and my spirit shall go before yous into all the world.  My Father’s presence will abide with yous while yous go first to the Jewans, then to the gentiles.”
            Dur the mornin of 19 January, year 27, Jesus and the twelve apostles prepare۔d to depart they’s headquarters in Bethsaida.  At Zebedee’s house the familys of the twelve had arrive۔d to say goodbye and wish they well in they’s new venture.  Jesus wuz away, thus apostle Andrew go۔d to search for he, find۔ing he sit۔ing in a boat slight۔by off·shore, weep۔ing.  None of Jesus’s family, although they reside۔d nearby, had come to wish he godspeed.  The feel۔ins of his brothers James and Jude had been hurt when he had exclude۔d they from his inner circle of associates; Jesus’s plans do۔d not include kins among his apostles.  His mother Mary feel۔d hurt at what she perceive۔d as her old۔est son's aloof۔ness; she fluctuate۔d between enthusiastic expectancy that he wuz destine۔t to become the new king David, and disappointment and despair that he wuz not; she often voice۔d that she do۔d not comprehend he.  Only Ruth, the young۔est, remain۔d steadfast۔ly loyal to her brother, but on that festive mornin she wuz visit۔ing her brother Joseph at Nazareth.  Other family membors stay۔d away because of pride, disappointment, mis۔comprehension, petty resentment.
            Ap noon Jesus and his apostles head۔d east·south۔ward to river Jordan, then walk۔d south۔ward.  The next day they reach۔d Pella, on the eastern side of the river, where John had baptize۔d Jesus.  There they tarry۔d, as peoples gather۔d – several hundreds by the end of the first week – to listen the apostles’ teach۔in.  But it wuz a stumble۔ing stone to those who had been John the baptize۔or’s follow۔ors that Jesus had do۔d nothin to help John out of prison.
            After another week, they re۔locate۔d far۔er south۔ward to near Amathus.  To the multitude the apostles preach۔d twice per day, and Jesus preach۔d each Sabbath afternoon.  Peter, James, and John do۔d most of the public preach۔ing.  Philip, Nathaniel, Thomas, and Simon do۔d much of the personal work and conduct۔d learnclasses for special groups of inquire۔ors; the twins continue۔d they’s general patrol supervision, while Andrew, Matthew, and Judas form۔d a managerial committee of three, each also do۔ing considerable religious work.  When mis۔comprehensions and un۔agreements occur۔d between John the baptize۔or’s disciples and Jesus’s apostles, Jesus refuse۔d to become involve۔d, say۔ing, “A wise parent do not choose sides in the petty quarrels of his children.”
            As always, it wuz not only what Jesus say۔d but what he do۔d that so attract۔d and impress۔d peoples of both genders and all modes of life.  Dur all occasions he display۔d wisdom and fair۔ness.  The combination of his charm and the force of his personality – and the fact of his rugged, nomadic, home۔less life۔style – result۔d in command۔y influence.  He disregard۔d public opinion, ask۔d nobody for advice, never apologize۔d, ignore۔d praise.  He wuz never excite۔y, vex۔t, disconcert۔t, even surprise۔t.  His teach۔in wuz startle۔by authoritative, often thrill۔by dynamic, employ۔ing lucid logic and sagacious insight, deliver۔d with poise, tolerance, patience.  His face wuz that of a practical carpentor, not of a non-world۔y dream۔or.  Masculine and fear۔less, his actions wuz yet tender and gentle, his attitude humble.
            While sojourn۔ing near Amathus, the apostles teach۔d those who had gather۔d, while most of Jesus’s teach۔in wuz direct۔d at the twelve.  To they he emphasize۔d God as a father, not as a divine bookkeepor tally۔ing sins before the final judgement; Jewans had long conceive۔d of God as king of all collective۔ly, but Jesus’s new teach۔in depict۔d God as a love۔y father of the individual.  Say۔d he, “When the Father’s will iz your law, you iz a noble slave, but you iz hardly in the king۔dom; it iz when the Father’s will iz your will that you have become a liberate۔t child of God, establish۔t within in the king۔dom.”  Jesus try۔d to free the apostles from the idea of kill۔ing animals for religious purposes, but the mans had been teach۔t that animal sacrifice wuz they’s religious duty, thus they wuz slow to comprehend.  And he begin۔d train۔ing the twelve to comfort the afflict۔t and minister to the sick, although they could not discern the difference between the possession of evil spirits – which he promise۔d to eradicate permanent۔ly upon his ascension to heaven – and insanity.  Again then again Jesus warn۔d they against formulate۔ing creeds, lest the creeds harden into dogma and therefore hamper, not guide.  For that reason had he destroy۔d all his write۔ins, and had refrain۔d from enunciate۔ing laws or establish۔ing orgs effect۔ing the religious lifes of individuals.
            After three weeks, they re۔locate۔d far۔er south۔ward and re۔cross۔d the river at the ford slight۔by north۔ward of Dead Lake, depart۔ing Perea and enter۔ing Judea.  While tarry۔ing in the area, pairs of apostles foray۔d into town Jericho to teach.  After four weeks, as the time of the Passover approach۔d, they all journey۔d up·hill toward Jerusalem to Bethany to the home of Lazarus, where they wuz attend۔d to by Lazarus’ sisters Martha and Mary.  Sunday mornin, 6 April, they enter۔d nearby Jerusalem.
            That first day in the city Jesus return۔d to the house of Annas, the former high priest and kin of Zebedee’s wife Salome.  But Annas, as though he did not approve of what he had earhear۔d of Jesus’s do۔ing, wuz not friend۔y, thus Jesus quick۔ly depart۔d, say۔ing, “Fear iz man’s chief enslave۔or, and pride his great weak۔ness.  Will you betray yourself into bondage to both of these destroy۔ors of joy and liberty?”  Annas do۔d not reply.
            Day۔y either Jesus or one of his apostles teach۔d at the temple.  As the Passover crowds swell۔d, the apostles conduct۔d teach۔ing groups outside the sacred precincts.  They proclaim۔d that the king۔dom of heaven wuz at hand, and that by faith in the father۔hood all could enter, thus become۔ing children of God.  Love, they say۔d, wuz the rule of live۔ing within the king۔dom.  Many hundreds rejoice۔d in the new teach۔in – but the chief priests wuz perturb۔t, and debate۔d how to react.
            Among the Passover attend۔ors wuz a Hellasan Jew, from Crete island, name۔d Flavius, a great admire۔ort of beautyful paint۔ins and sculptures, and the grand house that he occupy۔d when sojourn۔ing in Jerusalem wuz exquisite۔ly adorn۔t with treasures he had gather۔d dur his world travels.  Jesus, upon enter۔ing the house, instead of rebuke۔ing he for possess۔ing the numerous suppose۔by idolatrous objects, manifest۔d great interest in the entire collection and ask۔d many appreciative questions about they as Flavius escort۔d he from room to room, show۔ing he his favorite statues.  After the tour Jesus, notice۔ing his host’s bewilderment, say۔d, “Because you appreciate the beauty of things create۔t by my Father and fashion۔d by artistic hands, why should you expect to be rebuke۔t?  Because Moses long ago attempt۔d to combat idolatry and worship of fals gods, why should all peoples henceforth frown upon production of grace and beauty?  Because Moses teach۔d such restrictions to the darken۔d minds of those days, what have that to do with today when the Father in heaven iz reveal۔t as the universal spirit leadrule۔or over all?  In the come۔ing king۔dom they shall nolonger teach, ‘Do not worship this, do not worship that’; nolonger shall they concern theyselfs with commands to refrain from this and that; rather shall they be concern۔t with one supreme duty, express۔d in two great privileges:  sincere worship of the infinite Paradise Father, and love۔y service toward they’s fellows.  If you love your neighbor as you love yourself, you really know that you iz a child of God.  Henceforth intelligent peoples may enjoy the treasures of art without confuse۔ing they with idol worship.”
            Each week Jesus spend۔d one or two nights at the home of Flavius, where many prominent Jewans come۔d in secret to interview he.  Among they wuz Jacob, another wealth۔y Jewan trade۔ort, also from Crete.  Say۔d he to Jesus, “But, rabbi, Moses and the olden prophets tell we that Yahweh iz a jealous God, a God of great wrath and fierce anger.  The prophets say He hate evil·do۔ors and reek vengeance on those who un۔obey his laws.  Yet you and your disciples teach that God iz a benevolent and compassionate Father who so love all peoples that he would welcome they into this new king۔dom of heaven, which you proclaim iz so near at hand.”  Jesus reply۔d, “Jacob, you have well state۔d the teach۔ins of the olden prophets who guide۔d the children of the times in accordance with the light of those days.  Our Father in Paradise iz change۔less.  But the concept of his nature have enlarge۔d and grow۔d from the days of Moses down through the times of Amos and even to the times of prophet Isaiah.  And now have I come in the flesh to reveal the Father in new glory and to show forth his love and mercy to all on all worlds.  As the gospel of this king۔dom shall spread over the world with it’s message of good cheer and good will to all peoples, relationships among familys and nations will continue۔ly improve.  As time passes, as peoples better comprehend the love of the Father in heaven for his children on Earth, fathers and they’s children will love each other more.”  After a pause, Jesus continue۔d, “When your own children iz young and non۔mature, and when you must chastise they, they may believe that they’s father iz anger۔y and fill۔d with resentful wrath.  They’s non۔maturity can·not penetrate beyond the punishment to discern they’s father’s farsightful and corrective affection.  But when these same children grow to maturity, would it not be folly for they to cling to those early۔er mis۔conceive۔t notions regard۔in they’s father?  As adults they will natural۔ly discern they’s father’s love in all those early disciplines.  Thus should not humankind, after many centurys, come to better comprehend the underlie۔y love۔y character of the Father in heaven?  After so many successive birthcycles of spiritual illumination, why persist in view۔ing God as Moses and the prophets do۔d?”  See God in a new way, counsel۔d Jesus, conclude۔ing, “Rejoice to enter the king۔dom where such a mercyful father leadrule.”
            A wealth۔y and old membor of the Jewan Sanhedrin name۔d Nicodemus had earhear۔d much about the teach۔ins of the Galileen, therefore one afternoon he go۔d to the temple courtyard to earhear Jesus teach, and he wuz intrigue۔t; but he dare۔d not return, fear۔ing being see۔d listen۔ing teach۔in so at variance with that of the Sanhedrin.  Thus he arrange with Andrew a private meet۔in with Jesus at the house of Flavius, and one evenin appear۔d there, say۔ing, “Rabbi, we know that you iz a teach۔or dispatch۔t by God, because no mere man could so teach unless God wuz with he.  I iz desirous of know۔ing more about your teach۔in.”  Jesus answer۔d, “Verily, verily I say to you, Nicodemus, unless a people iz re۔birth۔d of the spirit, he can·not enter into the king۔dom of God.”  Reply۔d Nicodemus, “But how can an old man be birth۔t again?  He can·not enter a second time into his mother’s womb.”  Jesus say۔d, “That which iz birth۔d of flesh iz flesh, that which iz birth۔d of spirit iz spirit.  Marvel not.  We dont see wind, but we earhear the rustle of leafs.  Alikewise we dont see spirit, but we behold it’s manifestations.”  Nicodemus say۔d, “But how can I begin to grasp this spirit that iz to re۔make me in preparation for enter۔ing into the king۔dom?”  Jesus see۔d that Nicodemus wuz a man of culture, altruistic, with high moral qualitys, but that he do۔d not know how to submit, as a little child iz willin to submit to his earth۔y father, to the will of God.  He answer۔d: “Already do the spirit of the Father in heaven reside within you.  If you would be lead۔t by this spirit, soon would you begin to see with it’s eyes, and then by it's guidance would you be re۔birth۔t of the spirit, because your only purpose in live۔ing would be to do the will of your heaven۔y Father.  Then would you begin to produce in your day۔y life the abundant fruits of the spirit.”
            After a busy week of teach۔in and personal counsel۔in dur Passover, Jesus and the twelve return۔d to Bethany to rest.  Dur the first afternoon there, in answer to a question by apostle Thomas about the king۔dom of heaven, Jesus explain۔d that he employ۔d the “king۔dom idea” because Jewans wuz expect۔ing a new king۔dom, however for humankind that wuz not the best way to illustrate peoples’ relationship with God.  Instead, peoples of another era and other places “will better comprehend the gospel when it iz prezent۔d in terms expressive of the family relationship.”  Jesus then launch۔d into a discussion about familys, focus۔ing on male parents.  Mortal alike۔nesses wuz inherent in the relationship, he outpoint۔d, because children inherit parental traits.  True fathers relish۔d provide۔ing not only for they’s children’ needs but for they’s children’ pleasures.  Wise fathers careful۔ly plan for they’s children’s education and train۔in, prepare۔ing they for they’s responsibilitys.  As necessary, farsightful fathers guide, correct, discipline, and sometimes restrain they’s non۔mature offsprin.  They engage in intimate and love۔y conversations with they’s children, with an ear open to they’s petitions, while being always ready to share they’s difficultys and hardships.  Fathers iz not alike judges, enemys, or creditors; they do not hold revengeful memorys against they’s children; rather, compassionate fathers iz forgive۔y.  Temporal fathers like to leave an inheritance for they’s sons.  Such also, explain۔d Jesus, iz the relationship between the Father in heaven and peoples on Earth.
            By the end of April, opposition to Jesus among the Pharisees and Sadducees had become so pronounce۔d that he and his apostles depart۔d Jerusalem, walk۔ing south۔ward to Bethlehem, then far۔er south۔ward to Hebron, where they spend۔d a month in personal teach۔in, house to house.  Then they return۔d north۔ward, camp۔ing in tents on the western slope of Mountain of Olives not far from brook Kidron in a garden publicpark name۔d Gethsemane, minister۔ing to large numbers of inquire۔ors.  Sabbath weekends they usual۔ly spend۔d with Lazarus and his sisters in Bethany. 
            At the end of June they venture۔d north۔ward to Samaria, where many Samarians earhear۔d Jesus glad۔ly.  One afternoon near town Sychar, Jesus rest۔d at a famous groundwell, dub۔t Jacob’s groundwell, while the apostles wuz busy fetch۔ing food and erect۔ing they’s tents.  Jesus wuz thirst۔y, but had no way of pull۔ing up water, thus when a woman arrive۔d he say۔d to she, “Give me a drink.”  She, pretty, respond۔d, “How iz it that you, being a Jewan, ask for a drink of me, a Samarian woman?”  Jesus answer۔d: “I have indeed ask۔d you for a drink, but if you could only comprehend, you would ask me for a drink of the live۔in water.”  Say۔d she, “But, sir, you have no jar, and the groundwell iz deep; from where, then, have you this live۔in water?  Iz you great۔er than our father Jacob who give۔d we this groundwell, and who drink۔d thereof hisself and his sons and his cattles?”  Jesus reply۔d, “All who drink of this water will thirst again, but whoever drink of the water of the live۔in spirit shall never thirst.  And this live۔in water shall become in ta a groundwell of refreshment spring۔ing up even to eternal life.”  The woman say۔d, “Give me this water that I thirst not, neither come all the way hither to fetch.”  Jesus, notice۔ing that the woman wuz act۔ing flirtatious۔ly, say۔d, “Woman, go to your husband, and bring he hither.”  Reply۔d she, “But sir, I have no husband.”  Say۔d Jesus: “You have speak۔d truthful۔ly, because, while you may have once had a husband, he with who you now reside iz not your husband.”  They woman respond۔d, “My Lord, I perceive that you iz a holy man or perhaps a prophet.  I know that John have preach۔d about the come۔ing of a convert۔or, who will be name۔t the deliver۔or, who will declare to we all things—” Jesus interrupt۔d, say۔d, “I to who you speak iz he.  Woman, go your way.  God have forgive۔d you.  Henceforth you will live a new life.  You have receive۔d the live۔in water, and a new joy will spring up within your soul, and you shall become a daughter of the most high.”  The woman, leave۔ing her water jar, hurry۔d to town, and proclaim۔d to all she meet۔d, “Go out to Jacob’s groundwell, and go quick۔ly.  There yous will see a man who tell۔d me all I ever do۔d.  Can he be the convert۔or?”  Thus at the groundwell, as the sun lower۔d in the sky, a great crowd assemble۔d, and Jesus explain۔d about the water of life, the gift of the indwell۔ing spirit.
            Jesus and his apostles journey۔d also to the new Hellasan citys of Phasaelis and Archelais near the river, and preach۔d to gather۔ins of Hellasans, Romans, and Suriyahans – gentiles who tend۔d to consider Jesus’s teach۔in heaven۔y and ideal, but suit۔able main۔ly for weaklins and slaves, in contrast to they’s religion that inspire۔d the acquirement of strong, robust, and aggressive character.  They assert۔d that if mans become۔d enfeeble۔y specimens of non-resist۔ors, they would soon die from the face of the Earth.  When the apostles ask۔d Jesus how to respond to such objections, Jesus tell۔d they, “Yous iz the first volunteer۔ors of a long line of sincere believe۔ors who will amaze humankind by they’s heroic devotion to spread۔ing the gospel.  Compare۔d to die۔ing in physical battle when your courage iz strengthen۔t by the presence of your fight۔in comrades, much more courage and devotion iz require۔t to all alone lay down your life for the love of a truth enshrine۔d in your mortal heart.  Courage of the flesh iz the low۔est form of bravery; mind bravery iz a high۔er type, but the high۔est and supreme type of bravery iz non۔compromise۔y loyalty to the enlightened convictions of profound spiritual realitys.  Such courage constitute the heroism of God-know۔ing mans such as yourselfs.”
            At another of they’s evenin conferences, Andrew ask۔d Jesus: “Mastor, should we practice self-denyal as John preach۔d, or should we strive for the self۔control of your teach۔in?  How do your teach۔ins differ?”  Jesus answer۔d, “John indeed teach۔d you the way of righteous۔ness in accordance with the light and laws of his ancestors, which wuz the religion of self۔examination and self-denyal.  But I come with a new message of self۔forgetful۔ness and self۔control.  Verily, verily, I say to yous, he who leadrule his own self iz great۔er than he who conquer and leadrule a city.  Self۔mastery iz the measure of a man’s moral nature and the indicate۔or of his spiritual development.  By the old way the devout seek۔d to suppress, to self-deny, to obey, to conform to rigid rules.  By the new way yous iz first spiritual۔ly transform۔t, and your soul iz thereby strengthen۔t.  In place of the old law of fear and self-bondage and the slavery of self۔denyal, the new law of the spirit endow yous with the liberty of self۔mastery.  Salvation iz not by self۔righteous deeds of the flesh, but by regeneration of the spirit.”
            Dur the next two days Jesus and the apostles go۔d into Sychar to preach, then establish۔d they’s camp on nearby Mountain Gerizim, descend۔ing each day to teach in other Samarian towns.  The theme of his teach۔in wuz:  view God as a father-friend, as he (Jesus) iz a brother-friend.  Love iz the great۔est relationship in the world – and in the universe – as truth iz the great۔est pronouncement of the observation of these divine relationships.
            Dur evenin conferences on the mountain Jesus emphasize۔d, “As work should be relieve۔t with play, and philosophy offset by poetry, religion should be balance۔t by humor.  Prayer – which self۔remind, spiritual۔ly sustain – iz design۔t to enable peoples to think less, realize more; rather than increase knowledge, it expand insight.  Worship – contemplation of the spiritual – iz self۔forgetful, a form of restful spiritual exertion.  Worship iz the divine۔ly creative act of a portion identify۔ing itself with the entirety, the technique of look۔ing to the one for inspiration of service of the many, and iz an indication of the soul’s detachment from the material universe.”  The apostles, despite they’s best efforts, as so often with Jesus’s multi۔aspectual teach۔in, grasp۔d little of what they earhear۔d.  The steadfast devotion of the Galileen fish۔orts wuz main۔by a matter of personal loyalty.
            At summer’s end, Jesus and the apostles walk۔d far۔er north۔ward, and camp۔d on a slope of Mountain Gilboa.  In Jerusalem, religious leadrule۔ors had become ever more antagonistic.  Tetrarch Herod Antipas still hold۔d John the baptize۔ort in prison, fear۔ing either to release or execute he.  Tension between the apostles and John’s disciples, meanwhile, had become worse with the increase۔y numbers of believe۔ors.  Thus Jesus decide۔d it would be non۔wise to resume public preach۔ing in either Judea or Galilee.  They’s stay on the mountain, with nobody else around, wuz main۔ly a time of rest.
            Dur this quiet period the apostles ask۔d again about prayer, both for they’s own benefit and to gratify frequent requests of believe۔ors.  Jewan teach۔ors recite۔d ap three tens of fix۔t prayers in the synagogues and even on street·corners, but Jesus had rare۔ly been see۔t pray۔ing in public.  It wuz apostle Thomas who one afternoon ask۔d, “Mastor, teach we how to pray.”
            Prayer iz a personal and spontaneous expression of the attitude of the soul toward God,” explain۔d Jesus.  “The ideal prayer iz a form of spiritual communion that lead to intelligent worship.  True pray۔in iz the sincere attitude of reach۔ing heaven۔ward for the attainment of your ideals.  Prayer – the breath of the soul – should lead you to be persistent in your attempt to ascertain the Father’s will.”  Jesus continue۔d, “If you knock on your neighbor’s door at mid۔night, ask۔ing, ‘Lend me three breadloafs, because a friend have arrive۔d from a journey and I have nothin to feed he,’ and your neighbor answer, ‘Bother me not, because we iz in bed sleep۔ing,’ you will persist, insist۔ing that your friend hunger, until your neighbor relent and give you the breadloafs.  If, therefore, persistence favors even moral mans, how much more will your persistence win the bread of life from the willin hands of the Father in heaven?  Ask, and you shall receive.  Seek and you shall find.  Knock, and the door shall open.”  After a period of silence, Jesus ask۔d, “Which of yous, if your son ask un۔wise۔ly, will set aside your father۔y wisdom and grant his fault۔y plea?  If your little child hunger, and ask for a stone, would you grant his request and give he a stone to eat, or supply he instead with bread?  If you, then, being mortal and finite, iz discriminate in answer۔ing your children’s request, how much more shall your Father in heaven bless your requests with heaven۔y wisdom?  If your prayer iz apparent۔ly not answer۔t, the delay often signify a better answer.  Or the prayer may be so distort۔t by ignorance or so deform۔t by superstition that the answer would be non۔recognize۔able.  The child iz always within his libertyright to petition the parent; and the parent iz always within his parental obligations to the non۔mature child when his superior wisdom dictate that the answer to the child’s petition be delay۔t, modify۔t, segregate۔t, transcend۔t, or postpone۔t until the child reach a high۔er stage of development.  Pray, and become not discourage۔t.  However, prayer iz not design۔d as a technique for aggrandize۔ing self or for gain۔ing non۔fair advantage over one’s fellows.  And conscious and persistent regard for iniquity in the hearts of peoples gradual۔ly destroy the prayer connection of the human soul with the spirit circuits of communication between peoples and God.  Jesus add۔d, “Your persistence in prayer iz not to win favor with God but to change your Earth۔y attitude and to enlarge your soul’s capacity for spirit receptivity.  When you pray, exercise faith.  After prayers, remain for a time in silent receptivity to afford the divine indwell۔ing presence opportunity to speak to the listen۔ing soul.  Genuine faith will remove mountains of material difficulty that may chance to lay in the path of soul expansion and spiritual progress.”
            On the slopes of Mountain Gilboa they linger۔d, after a while being join۔t by the twelve main disciples – head۔d by Abner – that John the baptize۔or, still in prison, had appoint۔d.  While these two groups reconcile۔d they’s differences – chief۔ly regard۔in whether or not baptism wuz proper – Jesus remain۔d apart, refuse۔ing to partake in they’s discussions, and dur two weeks absent۔d hisself to be alone on the mountain.  When the weather become۔d cold۔er, Jesus and the 24 depart۔d they’s camp, trek۔d east۔ward, and cross۔d the river, enter۔ing region Decapolis (south of Golan, north of Perea).  There, dur the last two months of the year they teach۔d quiet۔ly main۔ly in the Hellasan towns of Scythopolis, Gerasa, Abila, and Gadara.
            As the year end۔d, when the group had re۔locate۔d near۔er to the river, near Pella where John had baptize۔d Jesus, messagors arrive۔d from prison where John had been incarcerate۔t ap a year and one half.  They interrupt۔d Jesus’s teach۔in, say۔ing, “John the baptize۔or have dispatch۔d we to ask, iz you the deliver۔or, or shall we look for another?”  Jesus reply۔d, “Go back and tell John he iz not forget۔t.  Tell he what yous have see۔d and earhear۔d, that the poor have good news preach۔t to they.”  To those gather۔d around he, Jesus, speak۔ing about he who dur his career of fifteen months had baptize۔d more than 100,000 penitents:  “What do۔d yous see when yous behold۔d John?  A prophet?  Yes, I say to yous, and much more than a prophet.  Among those birth۔t of womans there have not arise۔d one great۔er than John the baptize۔or.”
            Ap two weeks later, 10 January, year 28, as tetrarch Herod Antipas celebrate۔d his birthday with a feast at his Perea palace, his wife Herodias prezent۔d her daughter to dance for the banquetors.  After the performance Herod, intoxicate۔y with wine, call۔d the damsel before he, and exclaim۔d, “How charm۔y!  I iz much pleased.  Ask me for whatever you desire, and I will give it to you, even to half my king۔dom.”  She then confer۔d with her mother, and, follow۔ing her advice, return۔d to Herod, say۔ing, “I request that you forthwith give me the head of John the baptize۔or on a platter.”  Herod fill۔d with fear and sorrow, but because of his oath and his mianze he dispatch۔d a soldior to the prison.  That night an execution۔or chop۔d off John’s head, and a soldior bring۔d it to the banquet hall and prezent۔d it on a platter to the young woman, who hand۔d it to her mother.  The next day John’s disciples go۔d to the prison for John’s body, and after lay۔ing it in a tomb, go۔d to tell Jesus.  Two days later when Jesus earhear۔d of it, he dismiss۔d the multitude.  Nolonger would his public preach۔ing endanger John’s safety.  He summon۔d the 24, and announce۔d, “Tonight arrange your affairs.  We shall delay no long۔er:  tomorrow we go to Galilee.  The clockhour have come to proclaim the king۔dom open۔ly and with power.”
            Upon arrive۔ing at the northern edge of lake Galilee at the fish۔in village of Bethsaida, Jesus and his apostles headquarter۔d at the home of Zebedee.  News of his return spread۔d, and early the next mornin his mother Mary hasten۔d away, go۔ing to Nazareth to visit her son Joseph.  But a few days later appear۔d Ruth, Jesus’s young۔est sib and great۔est comfort of his family. 
            That Friday as he stand۔d on the lake·shore teach۔ing, peoples so crowd۔d around he that he signal۔d some fish۔orts in a nearby boat to come to his rescue.  Enter۔ing the boat, slight۔by off۔shore, he continue۔d to teach the assemble۔t multitude.  It wuz a boat Jesus hisself had construct۔d, present۔ly being utilize۔d by another of Zebedee’s sons, David, and after he had finish۔d teach۔ing he say۔d to David and his two associates, “Because yous wuz delay۔d by come۔ing to my help, let me fish with yous.  Thus the four venture۔d out into the lake to a place designate۔t by Jesus, lower۔d they’s net, and envelop۔d so many fishes that they fear۔d they’s net would break, final۔ly fill۔ing three boats.  They, and those they later tell۔d, declare۔d the event a miracle, but Jesus, a close student of nature and an experience۔d fish۔ort, know۔d the habits of fishes in those waters.
            Dur the Sabbath he preach۔d at the synagogue, conclude۔ing with the words, “Hate iz the shadow of fear, revenge the mask of cowardice.  Peoples iz the children of God, not of the devil.”  When he had finish۔d speak۔ing, a young man in the congregation who had been much agitate۔d by his words wuz seize۔d with a violent epileptic attack.  At the end of the seizure, he speak۔d in a dream۔y tone, say۔ing: “What have we to do with you, Jesus of Nazareth?  You, the holy one of God – have you come to destroy we?”  Jesus take۔d he by the hand, and tell۔d he, “Come out of it” – and the young man wuz thenupon awake۔d.  As wuz common then·there, peoples mistake۔d epilepsy with possession by an evil spirit; accord۔ly they believe۔d that Jesus had miraculous۔ly extract۔d a demon from the afflict۔t man.  And that story also spread۔d throughout town Capernaum.
            On the way back from Capernaum to Bethsaida, Jesus and friends stop۔d at apostle Peter’s house, to inquire about Peter’s wife’s mother, who dur several days had been sick with chills and fever.  It so happen۔d that as Jesus stand۔d over the sick woman, hold۔ing her hand, smooth۔ing her brow, and speak۔ing words of comfort and encouragement, the fever depart۔d.  And before Jesus could explain that the time۔in wuz mere coincidence, witnesses, remember۔ing the recent events at Cana, seize۔d on the incident of evidence of yet another miracle. 
            The wonder-seek۔ing Jewans dur those years wuz ever ready for pretexts to proclaim miracles.  By dinner۔time all Capernaum and it’s environs wuz agog over the repute۔t heal۔in, and upon the onset of sunset all who wuz sick or afflict۔t hasten۔d – walk۔ing or being carry۔t – toward Zebedee’s house in the hope of being cure۔d.  Soon after sunset, as Jesus and the apostles linger۔d around the supper table, voices sound۔d from the front yard.  As Jesus step۔d out of the front door, he see۔d gather۔d almost one-thousand peoples – those who wuz sick or afflict۔t and kins who had assist۔d they.  The sight of so many suffer۔in children, womans, and mans touch۔d Jesus’s human heart.  But although he wuz aware that he possess۔d curative powers, he had decide۔d that manifest۔ing they would distract from his core message.  An endure۔y spiritual massmovement could not be build۔t upon a foundation of material wonders, he know۔d; thus his consistent policy had been to refrain from exhibit۔ing super-human prerogatives.  As he ponder۔d, a voice from the thick crowd call۔d out, “Mastor, speak the word, restore our health, heal our diseases, and save our souls.”  Nosooner had these words been utter۔d than a vast retinue of non۔visible seraphim, physical control۔ors, life carry۔ors, and midwayors, such as always attend۔d incarnate۔t Jesus, prepare۔d to act with creative power should they’s sovereign give the signal.  Within Jesus, divine wisdom and human compassion wuz so interlock۔d that he seek۔d refuge by appeal۔ing to God’s will.  When Peter implore۔d Jesus to heed the crys for help, Jesus, look۔ing out upon the afflict۔t throng, answer۔d, “I have come into the world to reveal the Father and to establish his king۔dom. For this purpose have I live۔d my life.  If, however, it should be the will of he who send۔d me, and not non۔consistent with my dedication to the proclamation of the gospel of the king۔dom of heaven, I would desire to see my children become entire, and—” Tumult interrupt۔d his words.  Jesus had pass۔d the heal۔in decision to God, who evident۔ly had no objection, because nosooner had Jesus utter۔d the words than the entire assembly of wait۔in celestial personalitys descend۔d into the midst of the motley throng of afflict۔t mortals, and in a single moment 683 children, womans, and mans wuz complete۔ly heal۔d of all they’s physical diseases and material disorders.
            Jesus hisself wuz dumbfound۔y.  Dur the loud rejoice۔ing of the throng, he flee۔d.  The apostles wuz ecstatic; only a few days early۔er he had tell۔d they that his time had arrive۔d, and they consider۔d that the astound۔y display of heal۔in power wuz mere۔ly the begin۔in of what wuz to come.  But they could not find he.  Clockhours later, after most of the crowd had return۔d to they’s hōm۔s, when Jesus return۔d, he refuse۔d the congratulations and adorations of the apostles and those who had linger۔d, say۔ing, “Rejoice not that my Father iz powerful enough to heal the body, but rather that he iz might۔y enough to save the soul.”  That night, feel۔ing perturb۔t, he sleep۔d little.  The world wuz awash with material difficultys, and cure۔ing the sick and afflict۔t, which peoples would henceforth expect, would sidetrack his mission of establish۔ing a spiritual king۔dom.  It dint necessary follow that peoples miraculous۔ly cure۔t of physical ailments would permanent۔ly benefit spiritual۔ly; most, Jesus realize۔d, would not.  Long before daybreak he arise۔d and go۔d out.
            Early that Sunday mornin other crowds of afflict۔t souls and many curiosity seek۔ors begin۔d assemble۔ing outside Zebebee’s house, clamor۔ing to see Jesus.  Apostles, perplex۔t, go۔d to search for Jesus, and when they final۔ly find۔d he, Andrew say۔d, “Mastor, why do you leave we alone with the multitude?  Never before have so many seek۔d your teach۔in.  Even now the house iz surround۔t by those who have come from near and far because of your might۔y deeds.  Will you not return with we to minister to they?”  Jesus ask۔d he, “Why have they now come to besiege we?  Iz it not because of the heal۔in of they’s physical bodys, rather than desire for spiritual truth for the salvation of they’s souls?  It iz not the will of my Father that I should return with yous to cater to the curious and become occupy۔d with things physical to the exclusion of the spiritual.  Go and tell the peoples to believe what we have teach۔d they.  Then prepare for our departure, while I here await yous.”  Therefore Andrew and his fellow apostles sorrowful۔ly return۔d to Zebedee’s house, dismiss۔d the assemble۔t multitude, and prepare۔d for the journey.
            That Sunday afternoon, 18 January, 28 CE, Jesus and his twelve apostles, accompany۔d by John the baptize۔or’s twelve main disciples head۔d by Abner, embark۔d upon they’s first public and open preach۔ing tour of the towns of Galilee.  They’s first stop wuz town Rimmon, where many of the early۔er eastern teach۔ins of the Babylonians (include۔ing worship of a god of air), and of the Zoroastrians, wuz still believe۔t.  Therefore do۔d Jesus and the twenty-four devote much of they’s time to the task of make۔ing plain the difference between these old۔er beliefs and the new gospel of the king۔dom. Peter preach۔d one of the great sermons of his early career on Aaron and the Golden Calf.  Far۔er west۔ward they next enter۔d town Jotapata, a bit west·north of Cana.  They organize۔d theyselfs in pairs, an apostle of Jesus with a disciple of John, as they continue۔d to preach to and baptize believe۔ors in groups, comfort۔ing the downcast and minister۔ing to the sick and afflict۔t.
From there they walk۔d to village Rama, where Jesus encounter۔d a Hellasan philosophort who teach۔d that science and philosophy wuz sufficient to satisfy peoples’ needs.  Jesus listen۔d he at length, acknowledge۔ing the truth of many things he say۔d, but, when he had finish۔d, comment۔d that the philosophor had fail۔d in his discussion of human existence to explain “whence, why, and whither”, add۔ing, “Where you finish, we begin.  Religion iz a revelation to peoples’ souls deal۔ing with spiritual realitys that the mind alone can·not full۔ly fathom.  Intellectual strive۔ins may reveal facts of life, but the gospel of the king۔dom reveal truth of being.  You have discuss۔d material shadows of truth; will you now listen while I tell you about the eternal and spiritual realitys that cast these transient time shadows of the material facts of mortal existence?”  For more than an clockhour Jesus explain۔d to the Hellasan about the truth of the gospel of the king۔dom, much of which the Hellasan, being honest of mind and heart, accept۔d.  That evenin at they’s camp the apostles express۔d disconcertment by the open manner of Jesus’s assent to many of the Hellasan’s propositions, to which Jesus reply۔d, “My children, marvel not that I wuz tolerant of the Hellasan’s philosophy.  Genuine certainty do not in the least fear out۔ward analysis, nor resent sincere criticism. Un۔tolerance iz a mask cover۔ing secret doubts as to the validity of one’s belief.  Nobody iz disturb۔d by another’s attitude when he have complete confidence in the truth of what he heart۔ly believe.  Sincere peoples iz not afraid of critical examination of they’s true convictions and noble ideals.”
            It wuz also at Ramah, dur the second evenin, that apostle Thomas ask۔d, “Mastor, how can a new believe۔or in your teach۔in really know, really be certain, about the truth of this gospel of the king۔dom?”  Answer۔d, Jesus, “While you can·not observe the divine spirit at work in your minds, there iz a practical method of discover۔ing the degree to which you have yield۔d the control of your soul powers to the teach۔in and guidance of your divine indwell۔ing presence, and that iz the degree of your love for your fellow peoples.”
            The village·folk of Zebulun wuz of a mix۔y race, and although they had earhear۔d of the heal۔in at Capernaum, few believe۔d in Jesus.
            Near the village of Iron wuz mineral groundmines, and while the apostles visit۔d hōm۔s and preach۔d in public places, Jesus, to gain new experience, work۔d in the groundmines with under۔ground labor۔ors.  Dur the Sabbath day at the synagogue he speak۔d dur the mornin, and Peter speak۔d dur the afternoon, as wuz often they’s custom; religious lead۔ors in Jerusalem, although antagonistic, had little control outside that city.  Late dur afternoon of the third day as Jesus wuz return۔ing from the groundmines, as he walk۔d along a narrow sidestreet on his way to his lodge۔ing place, he pass۔d by a squalid hovel of a leprous man, who, have۔ing earhear۔d of his fame as a heal۔or, kneel۔d at his door and implore۔d, “Lord, if only you would, you could make me clean.  I have earhear۔d the message of your teach۔ors, and I would enter the king۔dom if I could be make۔t clean.”  Jesus discern۔d that because lepors wuz forbid۔t entrance to synagogues, the man believe۔d he would not be receive۔t into the come۔ing king۔dom unless he wuz cure۔d of leprosy.  Jesus’s human heart wuz touch۔t, and the divine mind wuz move۔d with compassion; he touch۔d the kneel۔ing lepor, say۔ing, “I will.  Be clean.”  Immediate۔ly the leprosy depart۔d the man.  Jesus say۔d, “See that you tell nobody about your heal۔in,” but in the village the fact of the miracle wuz obvious, and as the news spread۔d, Jesus wuz so throng۔d by the sick that he wuz force۔d to arise early the next day and depart the village.
            They do۔d not go to Nazareth, but go۔d on to Gischala, where they preach۔d dur two days, then depart۔d for Chorazin – where dur the subsequent week they win۔d many believe۔ors.  After pass۔ing quick۔ly through Capernaum, they continue۔d on to village Madon, with disappoint۔y results.  The apostles, discourage۔t, consider۔d that the reason for they’s failure wuz Jesus’s insistence that they refrain from refer۔ing to he as a heal۔or, but despite they’s urge۔ing he would not relent.
            Back in Cana, however, they wuz well-receive۔t.  Dur they’s third day there, arrive۔d a prominent citizen of Capernaum, name۔d Tutus, a partial believe۔or, who implore۔d Jesus to hurry over to Capernaum to heal his die۔ing son.  Jesus answer۔d, “How long must this continue?  The power of God iz in your midst, but except yous see signs and behold wonders, you refuse to believe.”  The nobleman plead۔d with Jesus, say۔ing, “My Lord, I do believe, but when I depart۔d home my child wuz at the verge of death.”  Jesus bow۔d his head in silent meditation, and receive۔ing foreknowledge of the boy’s health, say۔d, “Return to your home.  You son will live.”  Tutus believe۔d, and hasten۔d back toward Capernaum.  Enroute his servants meet۔d he, say۔ing, “Rejoice, because you son iz improve۔d:  he live!”  When Titus inquire۔d at what clockhour the boy had begin۔d to mend, the servants answer۔d, “Yesterday ap the dee۔seven clockhour his fever depart۔d – ap the clockhour when Jesus had say۔d, “Your son will live.”  Henceforth do۔d he become a firm believe۔or.  Many thenupon suppose۔d that Jesus, who early۔er in Cana had convert۔d water to wine, had cure۔d the nobleman’s son at a great distance, and therefore not only bring۔d to he they’s sick but send۔d messagors request۔ing he heal suffer۔ors at a distance.  When Jesus see۔d that the entire country wuz arouse۔d, he say۔d, “We will go to Nain.”
            By then peoples of central and southern Galilee had become miracle-mind۔y regard۔in Jesus and his personal ministry.  Hundreds suffer۔ing from pure۔ly nervous disorders and afflict۔t with emotional disturbances come۔d into Jesus’s presence and then return۔d home announce۔ing that Jesus had miraculous۔ly heal۔d they.  Such cases of mental heal۔in those ignorant and simple peoples regard۔d as physical heal۔in, as miraculous cures.  When Jesus and the 24 walk۔d south·west۔ward toward Nain, a great multitude of believe۔ors and many curious peoples follow۔d, and as they approach۔d the village gate, they encounter۔d a funeral procession of many hundreds of mourn۔ors enroute to the nearby cemetery, carry۔ing the only son of a high۔ly respect۔t widor۔y mother of Nain.  When they recognize۔d Jesus, the widorm and her friends, they’s miracle expectancy already high, beseech۔d he to bring the boy back to life.  Jesus step۔d forward and, raise۔ing the cover۔in of the gravebier, examine۔d the boy, and notice۔d that he wuz not really dead.  To avert the tragedy of his being bury۔d alive, he tell۔d the widorm, “Weep not.  Your son iz not dead.  He sleep,” then, take۔ing the boy’s hand, say۔d, “Awake and arise.”  The youth who wuz assume۔t dead thenupon sit۔d upright and begin۔d to speak.  Invain do۔d Jesus insist that the boy had not been dead.  The multitude that had follow۔d he and the villagors of Nain wuz arouse۔t to emotional frenzy:  fear seize۔d many, and panic, while others pray۔d and wail۔d over they’s sins.  Not until late that night do۔d the clamor cease.  And again wuz Jesus so besiege۔t as a doctor that he depart۔d early the next day for village End۔or.  It wuz at End۔or that Jesus explain۔d to his apostles that the spirits after depart۔ing deceased human beings do not communicate with they’s alive fellows. Only after the pass۔ing of a dispensational era would it be possible for the advance۔y spirits of mortal peoples to return to Earth, and then only in exceptional circumstances and as a part of the spiritual administration of that world.
            After two days they return۔d to Bethsaida to rest dur two weeks, dur which time Jesus, take۔ing with he only James and John Zebedee, visit۔d Tiberias, twice, where many of the household of tetrarch Herod attend۔d they’s meet۔ins.  Jesus want۔d Herod Antipas to know that the king۔dom which he proclaim۔d wuz spiritual in nature, and not a political venture, so that Herod would not feel threaten۔d and oppose it.  A group of Herod’s subordinates, however, wuz so influence۔d by religious lead۔ors in Jerusalem that they consider۔d Jesus an enemy.
            In Capernaum a centurion (captain) of the Roma۔y guard۔ort name۔d Mangus approach۔d the oldstors of the synagogue, ask۔ing they to speak to Jesus on behalf of his faithful servant, who wuz near death.  The oldstors go۔d to Bethsaida and to Jesus make۔d the request, add۔ing, “The centurion iz worth your notice because he love our nation and even build۔d the synagogue where you have dur many occasions speak۔d.”  Jesus go۔d with they to the centurion’s house, and before they had enter۔d his yard, the centurion dispatch۔d friends out to greet Jesus, have۔ing instruct۔d they to say on his behalf: “Lord, trouble not yourself to enter my house, for I iz not worth۔y that you should come under my roof.  Neither do۔d I think myself worth۔y to come to you, therefore I send۔d the oldstors of your own peoples.  But I know that you can speak the word where you stand and my servant will be heal۔t.  For I iz myself under the command of others, and I have soldiors under me, and I say to this one go, and he go, to another come, and he come, and to my servants do this or do that, and they do it.”  Jesus thenupon turn۔d and comment۔d to his apostles and those with they, “I marvel at the belief of this gentile.  Verily, verily, I say to yous, even among Jewans I have not encounter۔d such great faith.”  Then he turn۔d from the house, continue۔ing onward.  The friends of the centurion go۔d back into the house and inform۔d Mangus what Jesus had say۔d, and from that clockhour the servant begin۔d to mend.
            The year۔y feast of the Passover wuz approach۔ing, therefore Jesus and the apostolic group depart۔d Bethsaida and head۔d south۔ward, via the Jordan valley.  Two days later, pass۔ing through city Jericho, apostle Judas deposit۔d some of they’s common funds – they’s first ever surplus money – in the moneybank of a friend of his family.  The next day they arrive۔d at Bethany, and there establish۔d they’s headquarters at the home of Lazarus.  But soon throngs of peoples arrive۔d – seek۔ing heal۔in for they’s bodys, comfort for they’s agitate۔t minds, salvation for they’s souls – allow۔ing Jesus little time to rest.  Thus they re۔locate۔d, pitch۔ing they’s tents at Gethsemane on Mountain of Olives, and from there Jesus walk۔d back and forth to and from Bethany – where he and his twelve apostles celebrate۔d an animalmeat۔less Passover feast.  Abner and the main disciples of John the baptize۔or, meanwhile, have۔ing arrive۔d from they’s headquarters in city Hebron, celebrate۔d the feast with many early believe۔ors of John.  Both groups day۔y preach۔d in Jerusalem, but Jesus do۔d no public preach۔ing, only private teach۔in and personal work.
            Dur the afternoon of they’s second Sabbath in Jerusalem, John, the young۔est apostle, say۔d to Jesus, “Come with me, I would show you some۔thing,” and lead۔d Jesus through one of the city gates to a pool name۔d Bethesda.  Around the pool wuz five cover۔t porches on which a large group of suffer۔ors linger۔d in quest of heal۔in.  At non۔regular intervals warm red۔ish water bubble۔d up from a hot watersprin beneath the pool, and many believe۔d that the first to enter the water after such a disturbance would be heal۔t of infirmity.  Say۔d John to Jesus, “Mastor, see all of these suffer۔ing ones.  Iz there nothin we can do for they?” Jesus reply۔d: “John, why would you tempt me to turn aside from the way I have choose۔d?  Why do you continue desire۔ing to substitute the work۔ing of wonders and the heal۔in of the sick for the proclamation of the gospel of eternal truth?  My son, I will not do what you desire.  But gather together these sick and afflict۔t that I may speak words of good cheer and eternal comfort to they.”  Then to those assemble۔d, Jesus preach۔d the gospel of the eternal king۔dom.  When he had finish۔d, some of the afflict۔t wuz so inspire۔d and spiritual۔ly vivify۔d that they proclaim۔d that they had also been cure۔t of they’s physical ailments.  One man who dur many years had been downcast and grieve۔ly afflict۔t by infirmitys of his agitate۔t mind, a victim of the feel۔in of help۔lessness who had wait۔d dur years for somebody to help he without it occur۔ing to he to help hisself, rejoice۔d at Jesus’s words and, although it wuz the Sabbath day when no work wuz permit۔d, pick۔d up his bed and go۔d forth to his home.
            A Pharisee name۔d Simon, a lackluster believe۔ort, invite۔d Jesus and his personal associates, Peter, James, and John, to his home for a social meal, thereby risk۔ing being severe۔ly criticize۔t.  Wealth۔y Pharisees, when they donate۔d to charity, like۔d to do so public۔ly:  when prepare۔ing to give to a street beg۔or they would sometimes blow a trumpet, and when host۔ing banquets they would leave wide they’s doors so that beg۔ors could enter and stand along the walls behind the banquetors, who would sometimes toss food over they’s shoulders.  That evenin among those who venture۔d in from the street wuz a woman well know۔t as the former keep۔or of a brothel, who had recent۔ly shut۔d her business and become۔d a believe۔or of the gospel of the king۔dom, but she wuz still regard۔t with disdain by Pharisees and compel۔t to wear her hairs hang۔ing down – the badge of harlotry.  She had bring۔d with she a flask of perfume۔y anointment lotion and, stand۔ing behind Jesus as he eat۔d, anoint۔d his foots, which she wet۔d with her tears of gratitude, wipe۔ing they with her hairs, after which she continue۔d weep۔ing and kiss۔ing his foots.  Jesus, perceive۔ing that Simon wuz think۔ing that a true prophet would have perceive۔d that the woman wuz a notorious sin۔or, say۔d, “Simon, I have somethin to say to you.”  Simon answer۔d, “Teach۔or, say on.”  Say۔d Jesus, “A certain wealth۔y money·lend۔or had two debtors; one owe۔d he 500 denariuses, the other 50.  When neither of they had wherewith to pay, he forgive۔d they both.  Which of they do you think, Simon, would love he most?”  Simon answer۔d, “He, I suppose, who he forgive۔d the most.”  Jesus say۔d, “You have correct۔ly judge۔d,” and, nod۔ing toward the woman, he continue۔d: “Simon, look at this woman.  I enter۔d your house as an invite۔d guest, yet you give۔d me no water for my foots.  This grateful woman have wash۔d my foots with tears, and dry۔d they with her hairs.  You give۔d me no kiss of friend۔y greet۔in, but this woman have not cease۔d to kiss my foots.  My head with oil you neglect۔d to anoint, but she have anoint۔d my foots with precious lotions.  So what iz the mean۔in of all this?  Simple۔ly that her many sins have been forgive۔t, and this have lead۔d she to love much.  Yet those who have receive۔d but little forgive۔ness sometimes love but little.”  And turn۔ing around toward the woman, he take۔d her hand and, lift۔ing she up, say۔d: “You have indeed repent۔d of your sins, and they iz forgive۔t.  Be not discourage۔y by the tact۔less and un۔kind attitude of your fellows; go on in the joy and liberty of the king۔dom of heaven.”  Simon and his friends, earhear۔ing those words, among theyselfs whisper۔d, “Who iz this man who even dare to forgive sins?”  As Jesus arise۔d with his friends to depart, he say۔d, “I declare to yous that the Father have open۔d the doors of the heaven۔y king۔dom to all who have the faith to enter, and no man or association of mans can shut those doors even to the humble۔est soul or suppose۔by flagrant۔est sin۔or if ta sincere۔ly seek an entrance.”  Later that evenin, back at the camp in the garden of Gethsemane, Jesus discuss۔d the incident with his apostles, say۔ing, “My children, if there exist a true and alive connection between the child and the father, the child iz certain to progress continuous۔ly toward the father’s ideals.  The important thing iz not the rapidity of progress but rather it’s certainty.  What yous iz become۔ing day by day iz of infinite۔by more importance than what you iz today.  The transform۔t woman who some of yous see۔d at Simon’s house today iz live۔ing on a level much below that of Simon and his well-mean۔in associates; but while these Pharisees iz occupy۔d with mean۔in۔less ceremonial services, she have earnest۔ly commence۔d on the long and eventful search for God, and her path toward heaven iz not blockade۔t by spiritual pride nor by moral self۔satisfaction.”  But Jesus warn۔d against presume۔ing upon God’s love, declare۔ing that the heaven۔y Father wuz neither a lax, loose, nor fool۔ish۔by indulgent parent ever ready to condone sin and forgive reckless۔ness.
            Many other partial۔ly private meet۔ins and banquets do۔d Jesus attend with poor and rich dur they’s three-weeks stay in and around Jerusalem, before he and his twelve apostles prepare۔d to return to Capernaum.  Abner with John the baptize۔or’s disciples decide۔ing to remain behind.
            Meanwhile the chief priests and the religious lead۔ors meet۔d in secret, agree۔ing that Jesus’s teach۔in must be stop۔t.  They had hope۔d that the Roma۔y authoritys would dispose of he as tetrarch Herod Antipas had dispose۔d of John the baptize۔or, but Jesus wuz so conduct۔ing his work that the Roman officials wuz not alarm۔d by his preach۔in.  Accord۔ly, at a meet۔in conduct۔d the day before Jesus’s plan۔d departure, they decide۔d to apprehend Jesus on a religious accusation.  Six Pharisee spys wuz commission۔t to follow Jesus, by pretend۔ing they wuz follow۔ors, and to observe his words and acts, and when they had amass۔d sufficient evidence of lawbreaking and blasphemy, to return to Jerusalem with they’s report.
            From Jerusalem the apostolic group, number۔ing ap thirty, head۔d east·north۔ward, through Jericho, and from there north۔ward along the river to a cross۔in, where Peter preach۔d to an assemble۔t multitude.  Then they move۔d far۔er up·river, past Amathus, final۔ly to Tarichea, from where Jesus and the twelve travel۔d by boat, to escape the crowds, across the lake to Bethsaida.  But the next day the others, include۔ing the Pharisee spys, re۔join۔d they.
            Dur Tuesday evenin as Jesus wuz conduct۔ing one of his customary learnclasses of questions and answers, the lead۔or of the six spys say۔d, “We do not comprehend why you never command your disciples to foodfast and pray as Pharisees do.”  Jesus, after tell۔ing a story, add۔d, “To pray iz natural for the children of light, but foodfast۔in iz not part of the gospel of the king۔dom.”  Then he warn۔d his listen۔ors against the notion that all old teach۔in should be replace۔t by entire۔by new doctrine.  Say۔d he, “That which iz old and also true must abide.  Alikewise, that which iz new but fals must be reject۔t.  But that which iz new and also true, have faith and courage to accept.”  The religions of pessimistic despair – of primitive fear and dread – seek۔d to obtain release from the burdens of life; they crave۔d extinction in end۔less slumber.  Contrast۔ly, Jesus’s new gospel wuz found۔d on faith, hope, and love.
            The dry season had begin۔d, and while reside۔ing at the home of Zedebee, the apostles establish۔d a lake۔side camp to accommodate the swell۔ing crowd.  As truth seek۔ors, heal۔in candidates, and curiosity seek۔ors flock۔d to the area, the camp expand۔d into a tent village, with an ever-change۔ing population range۔ing from 500 to 1,500.  Under the supervision of David Zebedee, assist۔d by the Alpheus twins, the camp develop۔d into a model of order and sanitation.  The sick wuz segregate۔d nearby, supervise۔t by a Suriyahan doctor name۔d Elman.  Andrew arrange۔d apostolic activitys, while Peter assume۔d responsibility for a school for one-hundred evangelize۔ors – a main focus.  The apostles all do۔d they’s share teach۔ing groups of evangelize۔ors each mornin, and both teach۔ors and pupils teach۔d the multitudes dur afternoons.  Five nights per week after the evenin meal the apostles conduct۔d question-and-answer learnclasses for the benefit of the evangelize۔ors, at which Jesus once per week preside۔d, answer۔ing holdover questions from previous sessions.  One day per week the apostles fish۔d, and each apostle absent۔d hisself one week per four to spend with his family.  Jesus’s own immediate family spend۔d most of that time at either Nazareth or Cana.  As months pass۔d and news of the camp spread۔d, interest۔t peoples arrive۔d from throughout the Roma۔y empire and from lands east۔ward of river Euphrates.  Jesus hisself, other than the question sessions, and many evenins counsel۔ing the apostles in the home of Zebedee, remain۔d general۔ly non۔involve۔d in teach۔ing and administration, absent۔ing hisself dur days at a time to retreat to a hill۔side, explain۔ing that he wuz “about my Father’s business.” 
            After four months in Bethsaida, carpentors great۔ly enlarge۔d the front room of the Zebedee house to accommodate۔y gather۔ins dur the approach۔ing rain۔y weather, and soon afterward the apostles and they’s new contingent of evangelize۔ors prepare۔d for Jesus’s second public preach۔ing tour of Galilee.  On the second Sabbath before they’s schedule۔t departure, Jesus speak۔d at the Capernaum synagogue about the “Joys of Righteous Live۔in”.  After the sermon a large group of those who wuz maim۔t and sick, or otherwise afflict۔t, crowd۔d around he, seek۔ing heal۔in.  A man with a wither۔d hand ask۔d Jesus if it would be lawful to be heal۔t dur the Sabbath day.  Jesus, perceive۔ing that he had been induce۔d to speak by a Pharisee spy, reply۔d, “If you had a sheep and it fall۔d into a pit dur the Sabbath day, would you reach down and lift it out?  Iz it lawful to do such things dur the Sabbath day?”  The man answer۔d: “Yes, mastor, thus would be lawful dur the Sabbath day.”  Then Jesus, address۔ing the Pharisee, say۔d, “I know why you have been dispatch۔t into my presence:  you would find cause for offense in me if you could tempt me to show mercy dur the Sabbath day.”  To the crowd he continue۔d, “In silence all agree۔d that it wuz lawful to lift the un۔fortunate sheep out of the pit, even dur the Sabbath, and I call you to witness that it iz lawful to exhibit love and benevolence dur the Sabbath not only to animals but also to peoples.  How much more value۔able iz a man than a sheep!” Address۔ing the man with the wither۔d hand, he say۔d, “Stand here by my side that all may see you.  And now that you may know that it iz my Father’s will that you do good dur the Sabbath day, if you have the faith to be heal۔t, I bid۔d you stretch out your hand.”  The man stretch۔d forth his wither۔d hand, and it become۔d entire.  The peoples express۔d wonder, then anger۔ly turn upon the Pharisee, but Jesus calm۔d they.
            The Pharisee spy lead۔or hurry۔d away and, despite that it wuz the Sabbath day, hasten۔d to Tiberias, where he try۔d to ally tetrarch Herod against Jesus.  But Herod refuse۔d to take action, advise۔ing that he carry his complaint to Jerusalem.
            At Bethsaida the remain۔y five spys become۔d divide۔d in they’s attitude toward Jesus and his teach۔ins:  three wuz tremendous۔by impress۔d by what they had see۔d and earhear۔d.  A messengort arrive۔d with news and a purse:  at Jerusalem a Pharisee name۔d Abraham, a young and influential membor of the Sanhedrin, had public۔ly espouse۔d the teach۔ins of Jesus and wuz baptize۔t in the pool of Siloam by Abner.  All Jerusalem wuz agog about the event.  Abraham, upon his conversion, donate۔d all his world۔y possessions to the apostolic treasury, to fund the send۔ing forth of the new۔ly train۔t evangelize۔ors.  Andrew thenupon announce۔d the closure of the Bethsaida camp, and everybody prepare۔d to either return home or else follow the evangelize۔ors around Galilee.  In the enlarge۔d front room of Zebedee’s house Jesus hold۔d a final meet۔in with the apostles, the evangelize۔ors, and the lead۔ors of the dis۔band۔ing camp, among others, include۔ing the spys, while around the entire house a vast concourse of peoples strain۔d to earhear parts of Jesus’s discourse.  Arrive۔ing at the evenin scene wuz a paralytic man, carry۔t on a small couch by his friends all the way from Capernaum; he had earhear۔d that Jesus would soon depart, and have۔ing talk۔d with Aaron, the man whose wither۔d hand had been restore۔t and who had since return۔d to his job as a stone mason (and to a life of thanksgivein and righteous۔ness), he had resolve۔d to be carry۔t into Jesus’s presence.  His friends try۔d to gain entrance to the house by both the front and rear doors, but too many peoples wuz crowd۔d together, thus the paralytic, refuse۔ing to accept defeat, direct۔d his friends to procure ladders by which they ascend۔d to the roof of the room in which Jesus wuz speak۔ing, and after loosen۔ing some tiles they bold۔ly lower۔d the sick man on his couch by ropes until he rest۔d on the floor immediate۔ly in front of Jesus – who cease۔d speak۔in.  Those in the room marvel۔d.  Say۔d the paralytic, “Mastor, I would not disturb your teach۔in, but I iz determine۔d to be make۔t entire.  I iz not alike those who receive۔d heal۔in and afterward forget۔d your teach۔in.  I would be make۔t entire that I may serve in the king۔dom of heaven.”  Although the man’s affliction had been cause۔t by his own mis۔spend۔d life, Jesus, see۔ing his faith, say۔d to the paralytic: “Son, fear not.  Your sins iz forgive۔t.  Your faith shall save you.”  Earhear۔ing that, the Pharisee spys put۔d they’s heads together, ask۔ing, “How dare this man thus speak?  Do he not comprehend that such words iz blasphemy?  Who can forgive sin except God?”  Jesus, perceive۔ing in his spirit what they had reason۔d, ask۔d they, “Why do yous so reason in your hearts?  Who iz yous that yous sit in judgement over me?  What iz the difference whether I say to this paralytic, ‘Your sins iz forgive۔t’, or, ‘Arise, take up your bed, and walk?’  But that yous who witness all this may final۔ly know that the son of man have authority and power on Earth to forgive sins, I will say to this afflict۔t man, Arise, take up your bed, and go to your own house.” And when Jesus had thus speak۔d, the paralytic sit۔d up on his couch, and then stand۔d, and as they clear۔d way for he, he walk۔d out of the house.  Witnesses express۔d amazement.  Peter dismiss۔d the assemblage, while many pray۔d and glorify۔d God.
            Later that same evenin arrive۔d a messagor of the Sanhedrin to summon the six spys back to Jerusalem.  Thenupon they debate۔d in earnest among theyselfs, after which the lead۔or and two of his associates return۔d with the messagor, while the remain۔y three profess۔d faith in Jesus and, go۔ing immediate۔ly to the lake, wuz baptize۔d by Peter and fellowship۔t by the apostles as children of the king۔dom.

            The second public preach۔ing tour of Galilee begin۔d on Sunday, 3 October, year 28.  Each apostle accompany۔d ten or eleven evangelize۔ors and maintain۔d close contact with they while they preach۔d and teach۔d.  As fast as believe۔ors wuz ready to enter the king۔dom, the apostles baptize۔d they.  Jesus, accompany۔d by only James and John Zebedee, travel۔d extensive۔ly, often visit۔ing two towns or villages dur the same day to observe and encourage the evangelize۔ors. The preach۔ing tour wuz main۔ly an effort to afford practical experience for the 117 new۔ly train۔d evangelize۔ors.
            Meanwhile at Bethsaida, David Zebedee maintain۔d a permanent headquarters in his father’s house:  a clearinghouse for Jesus’s work and the relay station for the messagor service (include۔ing disperse۔ing funds) that David administer۔d between work۔ors in varyous parts of Canaan and adjacent territorys.  While partial۔ly support۔ing hisself fish۔ing, David supervise۔d fourty to fifty messagors, include۔ing spys to monitor the plans of religious opponents, in the rapid۔ly expand۔ing work of spread۔ing the gospel.
            The fame of Jesus, particular۔ly as a heal۔or, had by then spread۔d to all parts of Canaan and Suriyah and into surround۔y territorys.  Sick peoples continue۔d to arrive at Bethsaida, and upon learn۔ing from David where Jesus wuz, they would go in search of he.  Jesus continue۔d to refrain from deliberate۔ly perform۔ing socald miracles of heal۔in, yet tens of afflict۔t feel۔d after contact with he restore۔d to health and happy۔ness.  The phenomenon could be explain۔t by the strong faith, in those who seek۔d heal۔in, that Jesus would infact heal they, by the abundant sympathy and compassion feel۔d by he who possess۔d almost limit۔less heal۔in powers, and by the fact of Jesus being a personification of God’s will.  Many who go۔d away vast۔ly improve۔d, upon return۔ing home, declare۔d – despite Jesus repeat۔d admonitions to “tell nobody” – that they had been recipients of miracles.  Jesus do۔d not explain to his apostles how these heal۔ins occur۔d, other than on several occasions to comment, “I perceive that power have go۔t forth from me,” and once to remark when touch۔d by an ail۔ing child, “I perceive that life have go۔t forth from me.”
            But it wuz not only Jesus’s core message – the father۔hood of God and the brother۔hood of peoples – deliver۔d with such apparent۔by non-human certitude, that attract۔d ever increase۔ing numbers of admire۔ors.  His persona itself wuz a powerful allure.  He wuz always patient, never un۔tolerant, and his genuine concern for everybody he meet۔d wuz obvious.  While pay۔ing tribute to the good in the religion of his ancestors, he do۔d not hesitate to disregard non-relevant ceremonys, materialistic worship, ritualistic bondage; he sweep۔d aside all pretensions of vanity and hypocrisy – for clean hands he substitute۔d clean hearts as the mark of true religion. Yet, in contrast to the Zealots, he manifest۔d not a drop of social antagonism; he wuz a progressive evolutionist, not a militant grand·transformationor.  Although fear۔less, he do۔d not express utter disregard of the religious, social, economic, and political conventions of his day; he engage۔d in destructive criticism of exist۔y norms only when simultaneous۔ly offer۔ing superior replacements.  He dare۔d to teach that catastrophes of nature, accidents of time, and other calamitous happen۔ins wuz not, as Judaic tradition suppose۔d, visitations of divine judgements or mysteryous dispensations of providence.  Bold۔ly he proclaim۔d peoples’ spiritual freedom.  In the hearts of all who come۔d under his ministry he inspire۔d hope and confidence.
            Because of the favorable reception of Jesus and his teach۔ins by ordinary peoples, the religious lead۔ors at Jerusalem wuz become۔ing increase۔by alarm۔t and antagonistic.  Judaism dur the ap 12 centurys since Moses, enhance۔t periodic۔ly by prophets, formulate۔d a systematic and dogmatic theology, an orthodoxy, replete with ritual, with scant toleration for deviation.  The recent conversion of young Abraham and the dezertion of three of they’s spys had cause۔d among the Pharisees and Sanhedrin panic.  A gospel of individuals communicate۔ing direct۔ly with God threaten۔d they’s elite position as priests, they’s prestige as custodians of ritual.  They convince۔d theyselfs that Jesus must be apprehend۔t, convict۔t, and execute۔t as a religious offend۔or, a violate۔or of the teach۔ins of Jewan sacred law.  But asyet he wuz out of reach in wayward Galilee.
            Dur the preach۔ing tour with the evangelize۔ors, Jesus do۔d little public teach۔in, but he conduct۔d many evenin learnclasses with believe۔ors in most of the towns and villages where he sojourn۔d with James and John.  After visit۔ing Gadara, Ptolemais, Japhia, Dabaritta, Megiddo, Jezreel, Scythopolis, Tarichea, and Hippos, it wuz at Gamala that, dur the evenin conference, apostle Philip ask۔d, “Mastor, why iz it that the scriptures instruct we to ‘fear the Lord,’ while you would have we look to the father in heaven without fear?”  Jesus reply۔d, as he had ap one year and a half early۔er in the home of Flavius, “Long ago, only through fear could peoples learn reverence, and it iz still true of those who sit in dark۔ness that fear of the Lord iz the begin۔in of wisdom.  But I will deliver yous from slave۔ish fear of a jealous and wrathful king God, to the joyful worship of a love۔y, just, and mercyful father God.”  A young child, he explain۔d, may obey his father because of fear of harsh punishment, but as the child mature and more clear۔ly comprehend and appreciate his father’s love for he, it will be from his own love of his father that he strive to emulate and obey.  I have come into the world to put love inplace of fear, joy inplace of sorrow, confidence inplace of dread, love۔y service and appreciative worship inplace of slave۔ish bondage and mean۔in۔less ritual.  Your fathers wuz teach۔d to fear God, the almighty king.  I teach you:  love God, the all-mercyful father.’”
            Another evenin he discuss۔d how courage and faith could lead careless souls to reckless۔ness and presumption, yet how prudence and discretion, when carry۔d too far, could lead to cowardice and failure.  He encourage۔d his listen۔ors to strive for originality while shun۔ing eccentricity, for sympathy without sentimentality, piety without sanctimonious۔ness.  He teach۔d reverence free from fear and superstition.
            Soon thereafter Andrew, with approval of Jesus, instruct۔d David at Bethsaida to dispatch messagors to the varyous preach۔ing groups with instructions to terminate the tour and return to Bethsaida on Thursday, December 30.  By supper time on that rain۔y day all the apostles and teach۔in evangelize۔ors had arrive۔d at the Zebedee home.  The group remain۔d together dur the Sabbath day, being accommodate۔d in the hōm۔s of Bethsaida and nearby Capernaum, after which the entire group depart۔d for a two-weeks recess to go home to they’s familys, visit they’s friends, go fish۔in.
            Mid-January year 29, of the 177 evangelize۔ors 75 return۔d from the recess, ready for another preach۔in tour of Galilee.  Abner, with disciples of John the baptize۔or, from they’s headquarters in city Hebron south۔ward of Jerusalem, arrive۔d at Bethsaida to join they.  The evangelize۔ors embark۔d in groups of five, accompany۔d by John the baptize۔or’s disciples, who advise۔d they and baptize۔d believe۔ors.  Jesus plan۔d to travel with his twelve apostles.  The third preach۔ing tour of Galilee wuz noteworthy for the inclusion of womans as minister۔orms of the gospel.  Ten womans wuz select۔t from those who had serve۔d in the tent city’s infirmary; they include۔d Susanna, the daughter of the former chazan of the Nazareth synagogue, Joanna, wife of the steward of tetrarch Herod Antipas, Martha the old۔er sister of David and apostles Andrew and Peter, Rachel the sister۔inlaw of Jesus’s natural brother Jude. Dur an era when mans consider۔d womans spiritual۔ly inferior, and womans wuz ban۔t from the main floor of synagogues (being confine۔t to the womans’ gallery), Jesus’s announcement – despite that he had many occasions say۔d that “in the king۔dom of heaven there iz neither rich nor poor, free nor bond, male nor female, all iz equal۔by sons and daughters of God” – shock۔d even the apostles; the entire country wuz stir۔d, and Jesus’s enemys react۔d with glee.  Provide۔t with supplys and pack animals, the womans choose۔d Susanna as they’s lead۔orm, and proceed۔d to preach the gospel in Galilee.  It wuz at town Magdala, on the western shore of lake Galilee ap half۔way between Capernaum and Tiberias, that the womans first demonstrate۔d they’s useful۔ness, minister۔ing to they’s ail۔ing sisters.  At Magdala they also visit۔d a brothel to preach glad news to the harlots – include۔ing to Mary Magdalene, who wuz there because of a succession of mis۔fortunes; Mary accept۔d entire۔ly the good news, wuz baptize۔t by Peter the next day, join۔d the woman disciples, and shine۔d as an effective spokeswoman.
            Far۔er south۔ward at the new city of Tiberias, Jesus assign۔d the womans, by then twelve, to lead the Sabbath service, which, because by Jewan law it could not be conduct۔t in the synagogue, wuz conduct۔d in the banquet room of tetrarch Herod’s new palace, Herod being away at Perea.  Joanna read۔d from the scriptures, reference۔ing womans in the scriptures:  Miriam, Deborah, and Esther.
            The next evenin Jesus gather۔d his apostles, John the baptize۔or’s disciples, and the new۔ly commission۔t womans’ group.  Say۔d he, “Yous see for yourselfs that the harvest iz bountyful, but the labor۔ors iz few.  We will therefore pray that the Lord of the harvest send forth more labor۔ors into his fields.  While I remain to comfort and instruct the young۔er teach۔ors, I would send out the old۔er ones two and two that they may pass quick۔ly over all Galilee preach۔ing the gospel while it iz yet convenient and peaceful.”  After assign۔ing a date to re۔gather at Nazareth, he say۔d, “On this mission go not to any gentile city, neither go into Samaria, but go instead to the lost sheeps among Jewans.  Preach the gospel of the king۔dom and proclaim the truth that peoples iz the children of God.  Remember that the disciple iz hardly above his mastor, nor a servant great۔er than his lord; enough for the disciple to be equal with his mastor and the servant to become alike his lord.  Fear not non۔believe۔in enemys.  Nothin cover۔t shall not be reveal۔t; nothin hide۔t shall not be know۔t.  What I have teach۔d yous private۔ly, preach with wisdom open۔ly.  What I have reveal۔d to yous in the inner chamber, proclaim from the house۔tops.  Be not afraid of those who can kill the body, but who iz not able to destroy the soul; rather put your trust in he who iz able to sustain the body and save the soul.”  Ask۔d he, “Iz not two sparrows sell۔d for a trifle?  Yet I declare that not one of they iz forget۔d in God’s sight.  Fear not, therefore, because yous iz of more value than many many sparrows.  Even the hairs of your head iz number۔t.  Go forth proclaim۔ing peace and good will, but be not deceive۔t – peace will not always attend your preach۔ing.  I come۔d to bring peace on Earth, but when peoples reject my gift, division and turmoil result.  When all of a family receive the gospel of the king۔dom, peace abide in that house; but when some of the family enter the king۔dom and others reject the gospel, such division can produce only sorrow and sad۔ness, therefore labor earnest۔ly to save the entire family lest a man’s foes become those of his own household.  But, when yous have do۔d your utmost for all of every family, I declare to yous that ta who love father or mother more than this gospel iz not worth۔y of the king۔dom.”
            John the baptize۔or’s disciples depart۔d south۔ward back to Hebron, and Jesus’s apostles venture۔d away in pairs, each pair with ap ten evangelize۔ors.  Jesus teach۔d the womans and the young۔est evangelize۔ors, then (guide۔d by David’s messagors) visit۔d one at a time the varyous groups.  On Friday, 4 March, all meet۔d on a hill north of town Nazareth, Jesus’s first visit to the place of his boy۔hood since the begin۔in of his public ministry.  He spend۔d an afternoon, non۔recognize۔t, wander۔ing past familiar places:  his child۔hood home (where his brother Joseph and his wife and children still live۔d), the carpentor workshop, the synagogue where he had attend۔d school – as memorys flood۔d his mind.  Descend۔ing from the hill where he had enjoy۔d being alone as the first glimmer of his non۔usual life had occur۔d to he, he earhear۔d the familiar trumpet blast announce۔ing the set۔ing sun.  Andrew arrange۔d that Jesus speak dur the Sabbath at the synagogue.  As the town۔folks realize۔d that the former carpentor wuz again in they’s midst, they’s reactions wuz general۔ly non۔favorable:  have۔ing earhear۔d of his fame, some feel۔d resentful that he had re۔locate۔d to Capernaum, many feel۔d offend۔d that he had not return۔d dur his early۔er speak۔in tours, others wuz anger۔y that he had perform۔d no miracles there.  That his family had all but reject۔d he wuz another conceptpoint of contention; forget۔t wuz his early devotion to his mother and sibs.  Jesus’s old۔er friends, include۔ing the chazan teach۔or of his youth, wuz dead or had re۔locate۔d away.  Add۔ing to the critical, even hostile, atmosphere, his enemys, earhear۔ing that he would speak dur the Sabbath, hire۔d numerous rough and un۔couth mans to harass he.
            Dur the Sabbath the synagogue wuz pack۔d to capacity, and Jesus preach۔d a sermon on “the sons and daughters of God”.  Afterward, as he step۔d into the crowd, some express۔d admiration of his discourse, while others voice۔d criticisms, and around the fringe circulate۔d the debase۔y mans who had been hire۔t to cause trouble – mans who the attend۔ing apostles and evangelize۔ors wuz quick to recognize, but they could not persuade Jesus to allow they to lead he away.  Respond۔ing to anger۔ly ask۔t rude questions, Jesus say۔d, “A prophet iz not without honor except in his home territory and among his own peoples.”  He could have affable۔ly manage۔d the crowd and effective۔ly dis۔weapon۔d even his violent opponents had not his apostle Simon Zelotes gather۔d a group of evangelize۔ors and Jesus’s friends, belligerent۔ly wade۔d into the crowd, and command۔d Jesus’s antagonists to depart.  The tactical error arouse۔d the mob spirit of the un۔god۔y assembly.  Under the lead۔orship of hire۔t ruffians, they seize۔d Jesus and rush۔d he out of the synagogue, and up۔ward to the brow of a nearby precipitous hill to the edge of a cliff.  As they wuz prepare۔ing to push he over the edge to his death, Jesus turn۔d sudden۔ly upon his captors and, face۔ing they, quiet۔ly fold۔d his arms, and step۔d forward.  To the amazement of all, the mob part۔d and permit۔d he to pass through non۔molest۔t.  The next mornin the apostolic group – much sober۔t and dis۔illusion۔t by the episode – return۔d by different routes east·north·east۔ward to Bethsaida.

            As another season of the Passover approach۔d, they linger۔d by the northern shore of lake Galilee.  Peter work۔d with the new contingent of evangelize۔ors.  The womans walk۔d from house to house, minister۔ing to the sick in Capernaum and surround۔y towns and villages.  Jesus slow۔ly recover۔d from his sorrow of his rejection at Nazareth.  One early Sunday mornin, as he wuz sit۔ing alone in the old fish۔or·boat of Andrew and Peter, slight۔by off·shore, peoples begin۔d arrive۔ing, by mid۔mornin number۔ing more than one thousand.  Peter appear۔d, ask۔ing, “Mastor, shall I talk to they?”  Jesus answer۔d, “No, Peter, I will tell they a story.”  And, sit۔ing in the boat, to the crowd he say۔d, “A farm۔or go۔d forth to plant and, as he plant۔d, some seeds fall۔d by the wayside to be tread۔t under۔foots and devour۔t by birds.  Other seeds fall۔d upon rock۔y places with soil of little depth, and soon plants spring۔d up, but when the sun shine۔d they wither۔d because they had no roots to absorb moisture.  Other seeds fall۔d among thorns, and as the thorns multiply۔d, they chock۔d the plants until they die۔d.  Still other seeds fall۔d upon good ground and, grow۔ing, yield۔d, some thirty۔fold, some sixty۔fold, and some a hundred۔fold.”  When Jesus finish۔d the parable, he say۔d to the multitude, “He who have ears to earhear, let he earhear.”  Apostles who overearhear۔d wuz perplex۔t, and that night in Zebedee’s garden Matthew ask۔d, “Why do you speak in parables to those who seek truth?”  Jesus answer۔d, “Patient۔ly have I instruct۔d yous, explain۔ing mysterys of the king۔dom of heaven, but to the non۔discern۔y multitude and to those who seek our destruction, from now on mysterys of the king۔dom shall be prezent۔t in parables.  Thus, those who really desire to enter the king۔dom may discern the mean۔in of the teach۔in and thereby find salvation, while those who listen only to ensnare we may be confound۔t, because they will see without see۔ing and will earhear without earhear۔ing.  My children, remember the law of the spirit:  to those who have much shall be give۔t more, but from those who have little, what little they have shall be take۔t away.”  Jesus also resort۔d to parables and symbols because he want۔d to teach certain spiritual truth in such a manner as to make it difficult for his successors to attach precise interpretations and definite mean۔ins to his words and thus to prevent successive birthcycles from crystallize۔ing his teach۔in and bind۔ing his spiritual mean۔ins by the dead chains of tradition and dogma.  Question۔d about the mean۔in of the parable of the farm۔or, Jesus ask۔d to first earhear they’s interpretation.  Thenupon Peter and other apostles withdraw۔d to another portion of the garden where, after earnest and prolong۔d discussion, they conclude۔d that the parable wuz infact an allegory, each feature with a hidden mean۔in.  Return۔ing to Jesus, Peter explain۔d, “The farm۔or iz the gospel preach۔or; the seeds iz the words of God.  The seeds that fall۔d by the wayside represent those who do not comprehend the gospel teach۔in.  The birds that snatch۔d away the seeds represent Satan.  The seeds that fall۔d upon the rock۔y places, and which grow۔d up quick۔ly but soon disappear۔d, represent superficial listen۔ors who receive the glad news with joy, but they’s devotion iz of short duration.  The seeds that fall۔d among thorns represent those who earhear the words earnest۔ly, but who allow the cares of the world and the deceitful۔ness of riches to choke the truth so that it become non۔fruitful.  Now the seeds that fall۔d on good soil and grow۔d to produce – some thirty, some sixty, and some a hundred۔fold – represent those who, when they have earhear۔d the truth, receive it with vary۔y degrees of appreciation.”  Jesus then ask۔d if there wuz other opinions, and Nathaniel respond۔d with an interpretation in some ways similar, in others distinct۔by different – result۔ing in a length۔y discussion and a division into two sides.  Final۔ly, at Jesus’s coax۔in, Thomas say۔d, “I think this parable mean that our teach۔in of the gospel, nomatter how faithful۔ly and efficient۔ly execute۔t, will result in vary۔y degrees of success, cause۔d by conditions beyond our control.”  Jesus arise۔d and say۔d, “Well do۔d, Thomas; you have discern۔d the true mean۔in of parables.  And Peter and Nathaniel have do۔d equal۔by well in show۔ing we the downside of undertake۔ing to make an allegory out of a parable.”  Jesus end۔d the evenin lesson with his own comment on the parable of the plant۔or, which he say۔d refer۔d to two things:  first, a summary of his ministry, past and future; second, a hint of what the apostles and other messagors of the king۔dom could expect dur future birthcycles. 
            The apostles express۔d much interest in parables.  Jesus continue۔d that evenin’s conference by say۔ing: “My beloved, you must present your teach۔ing to suit the minds and hearts of your listen۔ors.  When you stand before a multitude of vary۔y intellects and temperaments, you can·not speak different words for each type of earhear۔ors, but you can tell a story to convey your teach۔in; and each individual will be able to interpret it in accord with his or her mental and spiritual capacity.  Let your light shine, but do so with wisdom and discretion.”  Jesus advise۔d against the utilization of either fables or allegorys in teach۔in the truth of the gospel, but he recommend۔d utilize۔ing parables, especial۔ly parables about nature.  He elaborate۔d that the utilization of parables enable۔d the teach۔or to present new and even startle۔y truth without direct۔ly challenge۔ing tradition and establish۔t authority – therefore avoid۔ing resistance and controversy.  Parables wuz handy with large audiences, he repeat۔d, because they simultaneous۔ly appeal۔d to much different levels of mind and spirit.  By utilize۔ing natural, familiar material, they could explain less intuitive concepts; by proceed۔ing from the know۔t, they could clarify the non۔know۔t.  To reject truth contain۔d in a parable require۔d conscious intellectual effort to override honest and fair judgement.  Final۔ly, parables – and thus the truth contain۔d in they – wuz relative۔by easy to remember.  He conclude۔d with another parable:  The king۔dom of heaven iz also alike a man who toss۔d good seeds upon the Earth.  While he sleep۔d by night and work۔d by day, the seeds spring۔d up and grow۔d, and although he know۔d not how or why, the plants come۔d to fruit:  first the blade, then the plantear, then do۔d the full grain appear.  When the grain wuz ripe, he wield۔d the sickle, and the harvest wuz complete.  He who have ears to earhear, let he earhear.”
            The next day Jesus again teach۔d the peoples from the boat, say۔ing: “The king۔dom of heaven iz alike a man who plant۔d good seeds in his field; but while he sleep۔d, his enemy come۔d and plant۔d weeds among the wheat.  Thus when the young blades grow۔d, there appear۔d also the weeds.  A servant of the farm۔ort come۔d and ask۔d he, ‘Sir, in your field do۔d you not plant good seeds?  Whence then come these weeds?’  He reply۔d, ‘An enemy do۔d that.’  The servants then ask۔d, ‘Would you have we go out and pluck up those weeds?’  But he answer۔d, ‘No, lest while you iz pluck۔ing they, you uproot also the wheat.  Rather, let they both grow together until the time of the harvest, when I will say to the reap۔ors, Gather up first the weeds and bind they in bundles to burn, and then gather up the wheat to be storekeep۔t in my barn.’”  After peoples had ask۔d a few questions, Jesus say۔d, “The king۔dom of heaven iz alike a mustard see۔d that a man plant۔d in his field.  Now a mustard see۔d iz the least of seeds, but when it iz full۔ly grow۔d, it become the great۔est of herbs:  a tree in which birds of heaven can rest on it’s branches.”  And, “The king۔dom of heaven iz also alike leaven that a woman hide۔d within three measures of grainflourdough, so that all of the grainflourdough wuz leaven۔t.”  And, “The king۔dom of heaven iz also alike a treasure that a man discover۔d bury۔d in a field; joyful۔ly he go۔d forth to sell all he had so he could purchase the field.”  And, “The king۔dom of heaven iz also alike a merchant seek۔ing beautyful pearls; and have۔ing find۔d one extraordinary pearl of high price, he go۔d out and sell۔d everythin he possess۔d so that he could purchase it.”  Again, “The king۔dom of heaven iz also alike a sweep net, toss۔d onto the lake, that gather۔d every type of fish; when the net wuz fill۔d, the fish۔orts haul۔d it onto the beach, where they sit۔d and sort۔d the fishes, gather۔ing the good, throw۔ing away the bad.”  That evenin, to his apostles and evangelize۔ors, Jesus more explicit۔ly expound۔d his teach۔ins.
            On the mornin after the Sabbath, Jesus say۔d to Peter, “I iz weary of the throngs; I would like to cross over to the other side, so we can rest.”  Enroute across the lake at the onset of evenin a sudden gale tear۔d the boat’s windsail before the apostles – strong and experience۔t – could furl it, and waves wash۔d over the boat’s side, as Jesus remain۔d asleep below in the rear.  Such tempests, often come۔ing and go۔ing quick۔ly, wuz characteristic of lake Galilee, above which heat۔d air hover۔d dur daytime, at sunset mix۔ing with cool۔er air from high hills rush۔ing down steep gorges.  As the apostles row۔d toward shore, the non۔usual۔by strong storm intensify۔d, and the boat begin۔d to fill with water.  Peter relinquish۔d his wateroar and wake۔d Jesus, say۔ing, “Mastor, do you not know that a violent storm iz upon we?  Care you not that we die?”  As Jesus come۔d out into the rain, he peer۔ing into the dark۔ness at the struggle۔ing wateroars۔mans, and say۔d to they, “Why iz all of yous so fill۔d with fear?  Where iz yous’ faith?  Peace, be quiet.”  Jesus had hardly utter۔d his rebuke when the disturb۔t atmosphere, have۔ing establish۔d it’s equilibrium, calm۔d.  The high waves prompt۔ly flatten۔d, while the over·head clouds, have۔ing release۔d they’s rain, evaporate۔d, reveal۔ing stars.  To the amaze۔t apostles Jesus quick۔ly explain۔d that he had speak۔d to calm they’s agitate۔t minds, not to command the wind.  But his words reach۔d deaf ears, the apostles say۔ing to one another, “Even the winds and waves obey he.”
            Although much of the nearby eastern shore slope۔d up gentle۔ly to the high·lands beyond, the boat touchland۔d by a steep hill۔side, include۔ing cliffs direct۔by above the lake.  The rock wuz pockmark۔d with caverns, many of the niches contain۔ing ancient sepulchers.  Ap half۔way up the hill۔side, at a relative۔by level place wuz the cemetery of nearby village۔et Kheresa, and that early mornin as they climb۔d pass۔d it, out rush۔d a lunatic:  a man name۔d Amos who wuz inflict۔t with a periodic form of dementia, who – once bind۔t with fetters and chains – reside۔d in the caverns and roam۔d among the tombs and abandon۔t sepulchers.  Dur one of his relative۔by normal intervals, he had go۔t to Bethsaida, where he had earhear۔d Jesus preach, and had become a lackluster believe۔or, but dur a storm۔y phaseperiod he had retreat۔d to the tombs, where he moan۔d, cry۔d loud۔ly, and terrorize۔d all who encounter۔d he.  Upon see۔ing Jesus he fall۔d to the ground, exclaim۔ing, “I know you, Jesus, but I iz possess۔t of many devils, and I beseech you not to torment me.”  Jesus, look۔ing down upon the man crouch۔ing alike an animal at his foots, reach۔d down and, take۔ing he by the hand, stand۔d he up, say۔ing, “You iz not possess۔d of a devil.  I command you to come out of this spell.”  In Amos, upon earhear۔ing those words, there occur۔d such a transformation in his intellect that he immediate۔ly re۔gain۔d normal control of his mind, and begin۔d converse۔ing with Jesus – witness۔t from the high·lands above by swine herd۔ors, who abandon۔d they’s chun and hasten۔d to the village to spread the news of the tame۔ing of the lunatic.  Then bark۔ing dogs attackcharge۔d the non۔tend۔t chun of ap thirty swines, which flee۔d down·hill and plunge۔d over a precipice into the lake.  Villagors flock۔d to the scene, declare۔ing that evil spirits had depart۔d from Amos and enter۔d the swines, cause۔ing they to rush headlong to they’s destruction – a conviction (in agreement with general belief that mental ill۔ness wuz cause۔d by the intrusion of evil spirits) that Amos share۔d, and that launch۔d he on a path to permanent cure.  The next mornin the apostles wuz awake۔t by gentile swine herd۔ors, whose spokesman urge۔d they, “Fish۔orts, depart we and take your prophet with you.  We know he iz a holy man, but the gods of our land do not know he, and we stand in danger of lose۔ing many more swines.”  Therefore the group row۔d back to Bethsaida.
            By Tuesday afternoon when they’s boat touchland۔d, the story of the Kheresa lunatic had precede۔d they, and at lake۔shore await۔d a huge crowd, include۔ing new observe۔ors from the Jerusalem Sanhedrin hope۔ing to find cause for Jesus’s arrest and conviction.  As Jesus speak۔d with those who had assemble۔d to greet he, Jairus, a leadrule۔or of the Capernaum synagogue, find۔d his way to the front of the crowd, kneel۔d at Jesus’s foots, and implore۔d he, “Mastor, my little daughter, my only child, lay in my home on the verge of death.  I pray that you will come and heal she.”  Jesus say۔d, “I will go with you.”  As he walk۔d along with Jairus, the large curious crowd follow۔d.  Near۔ing the house, as they hasten۔d through a narrow street and as the throng jostle۔d he, Jesus sudden۔ly stop۔d, exclaim۔ing, “Somebody touch۔d me.”  Peter, beside he, say۔d, “Mastor, you can see that this crowd press you, threaten۔ing to crush we, and yet you say ‘somebody touch۔d me.’  What do you mean?”  Jesus reply۔d, “I ask۔d who touch۔d me because I perceive۔d that energy had go۔t forth from me.”  As Jesus look۔d around, he notice۔d a nearby woman, who come۔d forward and kneel۔d at his foots say۔ing, “Dur years I have been afflict۔t with a torment۔y hemorrhage, but none of my many doctors could help me.  When I earhear۔d of you, I think۔d that if I could but touch the hem of your garment, I would be cure۔t.  Mastor, I touch۔d the edge of your garment, and I know I have been heal۔d of my affliction.”  Jesus take۔d the woman by the hand, lift۔d she up, and say۔d, “Daughter, your faith have cure۔d you.”  Before depart۔ing he explain۔d, as the crowd listen۔d, that it wuz indeed her faith – not his heal۔in power or what she touch۔d – that had cure۔d she.  Then, to compensate for the delay, they hasten۔d onward at a quick۔er pace, but as they enter۔d Jairus’ yard a servant appear۔d at the door and announce۔d, “Trouble not the mastor; his daughter iz already dead.”  Jesus turn۔d to the grieve۔ing father and say۔d, “Grieve not; only believe,” and enter۔d the house.  Inside the flute musicians wuz already there with the mourn۔ors, make۔ing a tawdry tumult, as kins weep۔d and wail۔d.  Enter۔ing the sick girl’s room Jesus tell۔d the mourn۔ors that she wuz not dead, but they laugh۔d scornful۔ly.  To the mother, Jesus say۔d, “Your daughter iz only asleep.”  When the house had quiet۔d, Jesus take۔d the child’s hand and say۔d, “Daughter, I say to you, awake and arise!”  The girl sit۔d up.  By and by, when she had recover۔d from her daze, Jesus direct۔d that they should give she somethin to eat, because she had been a long time without food.  To her family he explain۔d that the maiden had been in coma after a long fever, and that he had mere۔ly arouse۔d she, that he had not raise۔d she from the dead.  But despite his reputation for truthful۔ness, the miracle-mind۔y populace believe۔d he had revive۔d the little girl from death.  Jesus, emerge۔ing from the house, appear۔d exhaust۔t, and his friends wuz become۔ing concern۔d lest he continue his work of teach۔in and heal۔in, and collapse.
            Three days later Jesus declare۔d a one-week furlough, and while evangelize۔ors teach۔d the multitude he and the twelve try۔d to escape non۔notice۔t to the opposite shore of the lake to a beautyful publicpark.  However, peoples note۔d the direction of Jesus’s boat, and hire۔ing every boat available, pursue۔d, while others trek۔d around the northern shore of the lake, and soon they locate۔d Jesus in the publicpark.  By late afternoon more than one-thousand had gather۔d, and dur the next two days they’s number increase۔d to three thousands – many stop۔ing there on they’s way to Jerusalem for Passover, the weather being pleasant near the end of the rain۔y season at that locality.  Two days later the crowd had swell۔d to ap five thousands children, womans, and mans.  Jesus glad۔ly teach۔d they, but soon the food that everybody had bring۔d with they had been eat۔t, and the peoples – amid rumors that Jesus had select۔d that remote location outside the jurisdiction of his enemys as the proper place to be crown۔t king – would not go away.  Andrew (the apostle’s lead۔or) and Philip (they’s steward) advise۔d Jesus to send the multitude away, but Jesus refuse۔d, say۔ing, “Here they iz, alike sheeps without a shepherd.  I want to feed they.  What food have we?”  Philip, after a survey, report۔d, “Only five barley breadloafs and two dry۔t fishes.”  Jesus say۔d, “Bring they,” and when Andrew had bring۔d the basket, Jesus say۔d, “Direct the peoples to sit on the grass in groups of one hundred and appoint a lead۔or over each group, while you bring all of the evangelize۔ors here.”  Then Jesus take۔d the breadloafs in his hands, and after give۔ing thanks, he break۔d the bread and fill۔d many baskets, which he give۔d to his apostles, who pass۔d they on to they’s associates, who carry۔d they to the multitude.  Jesus in alike manner break۔d and distribute۔d the fishes.  And as the food multiply۔d, the multitude eat۔d, and wuz fill۔t.  When they had finish۔d the meal, Jesus say۔d to the disciples, “Gather the remain۔ors so that nothin will be waste۔t.”  And they gather۔d twelve basket۔fuls.
            The reaction of the multitude to the spectacular wonder supply۔ing they’s physical needs wuz profound and overwhelm۔y.  For a long time Jewans had been teach۔d that the messiah, a son of David, when he arrive۔d, would cause the land to flow “with milk and honey”, and that the bread of life would be bestow۔t upon they as manna from heaven, as wuz suppose۔t to have miraculous۔ly appear۔d to feed they’s forefathers in the wilder۔ness dur the time of Moses.  The idea to seize the mastor and proclaim he king require۔d no personal direction:  it spread۔d through the excite۔y crowd alike a contagion.  When they had finish۔d feast۔ing, they rise۔d as one, and shout۔d, “Crown he king!”  In response, Jesus step۔d onto a boulder and lift۔d his rightside hand to command they’s attention; majestic۔ly pose۔d, he appear۔d king۔y to the expectant multitude.  “My children,” he begin۔d, “yous’ intentions iz good, but yous iz shortsight۔y and material-mind۔y.  Yous would make me king not because your souls have been illuminate۔t with a great truth, but because yous’ stomachs have been fill۔t with gratis bread and fishes.  How many occasions have I tell۔d yous that my king۔dom iz not of this world?  This king۔dom of heaven that we proclaim iz a spiritual brother۔hood, and no man leadrule over it seat۔d upon a material throne.  My father in heaven iz the all-wise all-powerful leadrule۔or over this spiritual brother۔hood of the sons and daughters of God on Earth.  Have I so fail۔d in reveal۔ing to yous the Father of spirits that yous would make a king of his son in the flesh?  Now all of yous go hence to your hōm۔s.  If yous must have a king, let the Father of light be enthrone۔t in the heart of each of yous as the spirit leadrule۔or of all.”  Thenupon the peoples, disappoint۔t and deject۔t, prepare۔d to depart.  The apostles wuz speech۔less, some, include۔ing Peter, have۔ing hope۔d that Jesus would infact allow hisself to be proclaim۔t king.  Jesus, before depart۔ing alone to the hills, turn۔d to Andrew and say۔d, “Take your brethren back to Zebedee’s house and pray with they, especial۔ly for your brother Peter.”
            Thus the apostles, worry۔ing because Jesus had never before depart۔d they, return۔d to they’s boat and begin۔d row۔ing toward Bethsaida.  A strong contrary wind slow۔d they’s progress, and after clockhours of row۔ing, Peter become۔d exhaust۔t and lapse۔d into deep sleep.  While other apostles toil۔d against the wind and waves, Peter dream۔d that Jesus wuz come۔ing to they, walk۔ing on the water.  In the dream Jesus say۔d, “Be of good cheer; it iz I; be not afraid,” upon which Peter answer۔d, “Lord, if it iz really you, ask me to come and walk with you on the water.  And when Peter start۔d to walk on the water, the boisterous waves frighten۔d he, and as he start۔d sink, he cry۔d out, “Lord, save me!” and in the dream Jesus stretch۔d forth his hand, take۔d hold and lift۔d he up, say۔ing, “Oh, you of little faith, why do۔d you doubt?”  In the boat the apostles after earhear۔ing Peter in his sleep call out, “Lord, save me!”, look۔d over at Peter, as he, still sleep۔ing, rise۔d, step۔d onto the side of the boat, and then step۔d overboard into the water.  With a splash he awake۔d from his dream.  Andrew and James quick۔ly pull۔d he back into the boat.
            The next day Jesus return۔d to Bethsaida, and soon thereafter with only his twelve apostles journey۔d south۔ward to Gennesaret for several days rest at the home of a wealth۔y believe۔or.  Of the ap five-thousands who had been miraculous۔ly feed۔t, most feel۔d disappoint۔y that he wuz not, afterall, they’s expect۔t king, and only ap five-hundreds persist۔d in follow۔ing his teach۔in.  Yet the incident stir۔d the fears of both the religious lead۔ors and civil leadrule۔ors of Galilee and Judea.  And the apostles realize۔d more full۔ly that Jesus wuz not go۔ing to sit on David’s throne.  They see۔d more full۔ly that spiritual truth could not to be advance۔t by material wonders.  They begin۔d to realize that the feed۔in of the five thousands and the popular massmovement to make Jesus king wuz the apex of the miracle-seek۔ing, wonder-work۔ing expectance of the peoples, and perhaps the height of Jesus’s acclaim by the populace.  They dim۔ly foresee۔d approach۔ing adversity.  They wuz slow۔ly awake۔ing to the real nature of they’s task as ambassadors of the king۔dom.
            Back in Galilee, from Bethsaida, on Sunday, 3 April, Jesus, accompany۔t only by the twelve apostles, start۔d toward Jerusalem for the Passover.  To avoid the multitudes and to attract as little attention as possible, they cross۔d the river and continue۔d south۔east۔ward, pass۔ing through Gerasa and then Philadelphia.  Jesus instruct۔d his apostles to refrain from teach۔in, both dur the journey and while sojourn۔ing in Jerusalem.  Re۔cross۔ing the river, they arrive۔d at Bethany late Wednesday, spend۔ing the night at the home of Lazarus, Martha, and Mary.  Then they separate۔d, stay۔ing in different hōm۔s.  Dur the Passover Jesus enter۔d Jerusalem only once, dur the day of the feast.  Many of the Jerusalem believe۔ors wuz bring۔t out by Abner to meet Jesus at Bethany.  The apostles, dur they’s sojourn at Jerusalem, learn۔d how bitter the feel۔in wuz become۔ing toward they’s mastor.  Clear۔ly, in the minds of many, Jesus wuz not the expect۔t political lead۔or who would liberate Canaan from Roma۔y colonization; therefore, they reason۔d, he wuz not the promise۔t messiah.  Three weeks after arrive۔ing, Jesus and the twelve depart۔d toward the gulf coast, then journey۔d north۔ward through the coastal citys of Joppa, Caesarea, and Ptolemais, then turn۔d inland, pass۔ing through towns Ramah and Chorazin, arrive۔ing final۔ly back in Bethsaida.
            Jesus arrange۔d to speak at the Capernaum synagogue afternoon service the subsequent Sabbath.  Attend۔ing wuz 53 Pharisees and Sadducees who had arrive۔d from Jerusalem; act۔ing direct۔ly under commands of the Jerusalem Sanhedrin, they constitute۔d an orthodox vanguard, and had come to challenge Jesus and his disciples.  Also present wuz more than thirty lead۔ors and leadrule۔ors of neighbor۔y synagogues, and sit۔ing in the seats of honor wuz official observe۔ors of tetrarch Herod Antipas, who wuz concern۔d by the populace’s attempt in region Golan (administer۔t by his brother Philip) to proclaim Jesus a king.  Jairus, chief leadrule۔or of the Capernaum synagogue, preside۔d and hand۔d Jesus the scriptures to read.  From Judaism’s book of Deuteronomy, he begin۔d, “‘But it shall come to pass, if these peoples will not hearken to the voice of God, that the curses of transgression shall sure۔ly overtake they.  The Lord shall cause yous to be smite۔t by your enemys; yous shall be disperse۔t to all the king۔doms of the Earth....’”  When he had finish۔d read۔ing the long passages, he read۔d from the prophets, read۔ing from Jeremiah, “‘If yous will not hearken to the words of the prophets I have send۔d yous, then will I make this house alike Shiloh, and I will make this city a curse to all the nations of the Earth….’”, end۔ing with Jeremiah’s words, “‘But know yous for certain that, if yous put me to death, you shall bring innocent blood upon yourselfs and upon these peoples, because, truthful۔ly, the Lord have send۔d me to speak all these words in your ears.’”  Later dur the long sermon Jesus point۔d up to a pot of manna that decorate۔d the lintel of the new synagogue, and say۔d, “Yous have believe۔d that your forefathers in the wilder۔ness eat۔d manna – the bread of heaven – but I say to yous that this wuz the bread of Earth.  While Moses do۔d not give your fathers bread from heaven, my father now stand ready to give yous the true bread of life.  The bread of heaven iz that which come down from God and give eternal life to the peoples of the world.  And when yous say to me, Give we this live۔in bread, I will answer:  I iz this bread of life.  He who come to me shall not hunger, while he who believe me shall never thirst.”  As Jesus pause۔d for a moment to look over the congregation, a membort of the Jerusalem Sanhedrin stand۔d and bold۔ly ask۔d, “Do I comprehend you to say that you iz the bread that come down from heaven, and that the manna that Moses give۔d to our fathers in the wilder۔ness wuz not a miracle?”  Jesus answer۔d, “You comprehend۔d correct۔ly.”  Then say۔d the question۔ort, “But iz you not Jesus of Nazareth, the son of Joseph, the carpentor?  Iz Not your father and mother, as well as your brothers and sisters, well know۔d to many of we?  How then iz it that you appear here in God’s house and declare that you have come down from heaven?”  By then·there wuz much murmur۔in in the synagogue, and such a tumult that Jesus stand۔d and say۔d, “Be patient; the truth never suffer from honest examination.  I iz all that yous say but more.  The Father and I iz one.  Every one who yield to the teach۔in of the Father’s divine indwell۔ing presence will eventual۔ly come to me.”  When Jesus finish۔d speak۔ing, Jairus dismiss۔d the congregation, but the peoples would not depart; some crowd۔d around Jesus to ask more questions, while others murmur۔d and dispute۔d among theyselfs.  Then one of the Jerusalem spys who had been observe۔ing Jesus and his apostles, say۔d, “We notice that neither you nor your apostles wash your hands proper۔ly before yous eat bread.  You must well know that such a practice as eat۔ing with defile۔t and non۔wash۔t hands iz a transgression of the law of the oldstors.  Neither do you proper۔ly wash your drink۔in cups and eat۔in vessels.  Do۔d you not say, ‘Salvation iz a matter of clean hearts rather than of clean hands’?  Why iz it that you show such un۔respect for the traditions of the fathers and the laws of our oldstors?”  Jesus answer۔d, “The commandment say, ‘Honor your father and your mother,’ and direct that you share with they your substance if necessary; but yous enact a law of tradition that permit non۔dutyful sons to say that the money with which the parents might have been assist۔t have been ‘give۔d to God’, while spend۔ing it on your own comfort.  The law of the oldstors thus relieve such crafty sons of they’s parental responsibility.  Yous thereby dezert God’s commandment while yous hold fast to the tradition.”  From the rear of the crowd a Pharisee lead۔d forth a dement۔y youth who possess۔d a rebellious spirit; the Pharisee ask۔d Jesus, “What can you do for such affliction as this?  Can you expel devils?”  Jesus look۔d upon the lad and, move۔d with compassion, beckon۔ing he, take۔d he by the hand, and say۔d, “You know who I iz; come out of he; and I command your loyal fellows to see that you do not return.”  The lad appear۔d sudden۔ly normal.  As witnesses marvel۔d, the Pharisees claim۔d that Jesus could perform such acts because he wuz in league with devils, add۔ing that the religious lead۔ors at Jerusalem had decide۔d that Jesus perform۔d all his socald miracles by the power of Beelzebub, the prince of devils.  Respond۔d Jesus: “How can Satan expel Satan?  A king۔dom divide۔d against itself can·not stand.  If yous wuz not blind۔t by prejudice and mis۔lead۔t by fear and pride, yous would easy۔ly perceive that one who iz great۔er than devils stand in your midst.  You compel me to declare that he who iz not with me iz against me, while he who gather not with me scatter abroad.  Let me utter a solemn warn۔in to yous who would presume, with your eyes open and with premeditate۔y malice, to ascribe the deeds of God to the do۔ins of devils!  Verily, verily, I say to yous, all your sins shall be forgive۔t, even all of your blasphemys, but whoever shall blaspheme against God with deliberation and wicked intention shall never obtain forgive۔ness.”  When he had finish۔d speak۔ing, his apostles surround۔d he and lead۔d he from the synagogue.  In silence they walk۔d home with he to Bethsaida.
            The subsequent Friday the Jerusalem Pharisees initiate۔d official action to shut the Capernaum synagogue to Jesus and all his follow۔ors.  Jairus thenupon resign۔d as chief leadrule۔or and open۔ly align۔d hisself with Jesus.  Three days later the Sanhedrin issue۔d a decree shut۔ing all the synagogues of Canaan to Jesus and his follow۔ors; until then each synagogue had been an independent congregation of worship۔ors under local direction, the Sanhedrin have۔ing authority only over the synagogues of Jerusalem.  One hundred representatives wuz dispatch۔d to convey and enforce the decree.
            At Tiberias a delegation represent۔ing the Jerusalem Sanhedrin meet۔d with tetrarch Herod Antipas to try to convince he that Jesus wuz instigate۔ing a rebellion.  But Herod’s advise۔ors had report۔d that Jesus had reject۔d kingship, and wuz concern۔d only with establish۔ing a spiritual brother۔hood.  Herod also suffer۔d from a bad conscience at have۔ing command۔d that John the baptize۔or be behead۔t.  He had earhear۔d of many cases of cure۔t sick۔ness, and he regard۔d Jesus as either a prophet or a religious fanatic.  When the Jewan religious lead۔ors threaten۔d to report to Caesar that he wuz shield۔ing a traitorous citizen, Herod command۔d they out of his council chamber.
            Jesus huddle۔d at Zebedee’s house with his apostles and ap one hundred of his remain۔y disciples.  At a final lake۔side meet۔in he talk۔d to an assemble۔t crowd of less than 150.  Clear۔ly the situation had drastic۔ly change۔d.  The Jerusalem Pharisees, utilize۔ing all methods at they’s disposal to thwart the gospel teach۔in, had aggressive۔ly extend۔d they’s authoritative reach into Galilee, where Jesus had as many as fifty-thousands follow۔ors.  Jesus, see۔ing that reserve wuz point۔less after the open rupture of relations with the Pharisees, in a startle۔ly change of tactics, decide۔d to direct۔ly challenge they.  The multitude, after Jesus had so public۔ly refuse۔d to be crown۔t king, had by and large relinquish۔d they’s hope that he wuz the expect۔d messiah, and had abandon۔d he in droves.  Those who remain۔d loyal to Jesus do۔d so main۔ly because they genuine۔ly believe۔d in the spiritual king۔dom.  Peter summarize۔d the apostles’ view when he say۔d, “Yes, Lord, we iz sad and perplex۔t, but we will never forsake you.”
            Jesus declare۔d a one-week holiday, whenupon the apostles and disciples return۔d to they’s familys.  It occur۔d to Jesus to visit his mother, his three brothers, and his nephews and nieces, all who reside۔d nearby; instead, he go۔d fish۔ing with David Zebedee, visit۔d other familys in the area, and loiter۔d around the Zebedee house.  Lurk۔ing always nearby wuz two or three of David’s work۔ors, entrust۔d with safeguard۔ing Jesus.
            At a second conference at Tiberias, Jerusalem religious lead۔ors report۔d to tetrarch Herod Antipas that almost all synagogues in both Galilee and Judea wuz shut۔d to Jesus’s teach۔in.  Only the synagogue at Hebron had refuse۔d to abide by the decree, not from sympathy with Jesus but base۔d on insistence on autonomy; it wuz soon afterward destroy۔t by fire.  Herod again refuse۔d to arrest Jesus, but he agree۔d, subject to concurrence of the Roma۔y leadrule۔or of Judea, to permit Sanhedrin authoritys to seize Jesus and transport he to Jerusalem to face accusations of blasphemy.  Dur 21 May, year 29, word reach۔d Herod from Judea that the request۔t approval had been grant۔t, thus he signature۔d a decree authorize۔ing officors of the Sanhedrin to seize Jesus within Herod’s domains (regions Galilee and, far۔er south and on the east side of river Jordan, Perea).  Meanwhile, Jesus’s enemys wuz spread۔ing the rumor throughout Galilee that Herod had become hostile to Jesus, and that he plan۔d to exterminate all who accept۔d the gospel teach۔ins.
            Before daybreak the next day, Sunday, a messagor arrive۔d at the Zebedee house with the news of the arrest decree.  David arouse۔d his messagors and dispatch۔d they to the apostles and disciples to summon they to an early mornin meet۔in.  When all had arrive۔d Jesus direct۔d the disciples and evangelize۔ors to continue the work of the king۔dom regard۔less of consequences.  He instruct۔d the twelve womans to remain at Zebedee’s and at Peter’s house until he send۔d for they.  David assure۔d Jesus of the loyalty his messagors, some of who had assume۔d the actrole of guard۔ors.
            The previous evenin two Pharisees had visit۔d Mary’s house, and – after wait۔ing for the arrival of Mary’s children James, Joseph, Jude, and Ruth – had try۔d to persuade Mary that Jesus wuz dement۔y, and to urge she to go with her sons to dissuade he from further public teach۔in – warn۔in she that disgrace would certain۔ly result if he wuz allow۔t to continue.  Have۔ing talk۔d long into the night, the four children had sleep۔d at Mary’s house, thus the next mornin, Sunday, when Jude’s sister۔inlaw arrive۔d with the news of the arrest decree, the family head۔d immediate۔ly to Zebedee’s house.  As they hurry۔d along, they discuss۔d.  Mary wuz tear۔d between love and fear, between mother۔y love and family pride; although harass۔t by doubts, she could not forget her vision of Gabriel, who had predict۔d she would birth a son who would inaugurate a king۔dom of heaven on Earth.  Jude and James, and even Joseph still retain۔d much of they’s faith in Jesus, but they had permit۔d pride to interfere with they’s better judgement and real spiritual inclinations; with public opinion so strong۔ly turn۔ing against they’s old۔est brother, they feel۔d threaten۔t by disgrace and embarrassment, and even fear۔d for they’s safety.  Only Ruth (the young۔est, by then age twenty) believe۔d wholeheart۔ly in the divinity of her brother who had been a father to she, and when Mary say۔d “I know I could influence my son if he would only come home and listen me”, Ruth object۔d, “I will tell my brother that I think he iz a man of God, and that I hope he will be willin to die before allow۔ing those wicked Pharisees to stop his preach۔ing.”  Joseph promise۔d to keep Ruth quiet while the others would take Jesus aside, assure he that they would forgive and forget his neglect of they if he would only relinquish the fool۔ish۔ness of try۔ing to preach a new religion that could bring only trouble to hisself and un۔honor upon his family.
            They reach۔d Zebedee’s house ap eight oclock that mornin, and walk۔d past numerous sentinels post۔t by David.  Inside, Jesus, his voice sound۔ing non۔usual۔by cheerful, wuz deliver۔ing his depart۔y message to ap one hundred disciples.  The front entrance wuz crowd۔y to overflow۔ing, thus Jesus’s family establish۔d theyselfs on the rear porch, and send۔d word that they had arrive۔d.  They earhear۔d Peter interrupt۔d Jesus’s speech, say۔ing, “Behold, your mother and your brothers iz outside, and they iz anxious to speak with you,” and Jesus – instead of rush۔ing out to meet they, as they had expect۔d – reply۔d in his musical voice, with increase۔ing loud۔ness, “Say to my mother and my brothers that they should have no fear for me.  The Father who send۔d me into the world will not forsake me; neither shall any harm come upon my family.  Tell they to be of good courage and put they’s trust in the Father of the king۔dom.  But, afterall, who iz my mother and who iz my brothers?”  And stretch۔ing forth his hands toward all his disciples assemble۔d in the room, he say۔d: “I have no mother.  I have no brothers.  Behold my mother and behold my brethren!  For whoever do the will of my Father who iz in heaven, the same iz my mother, my brother, and my sister.”  Mary, after overearhear۔ing her son's words, “I have no mother”, collapse۔d in Jude’s arms.  Her young۔er sons carry۔d she to the garden to revive she.  As Jesus pause۔d before continue۔ing his speech, a woman in the room exclaim۔d, “Blessed iz the womb that birth۔d you, and blessed iz the breasts that nurse۔d you.”  Jesus reply۔d to the woman, “No, rather iz the one blessed who earhear the word of God and dare to obey it.”  Nosooner had Jesus resume۔d his speech, than Andrew interrupt۔d he with the news that officors of the Sanhedrin wuz head۔d they’s way, with authority to arrest Jesus and carry he to Jerusalem.  In a flurry of activity, Jesus hurry۔d out the front door, and step۔d onto a wait۔in boat.  As they prepare۔d to launch, he say۔d to David Zebedee, “Tell my mother and my brothers that I appreciate they’s come۔in, and that I intend۔d to see they.  Ask they to find no offense in me but rather to seek knowledge of the will of God and the grace and courage to do that will.”

            Thus it wuz that on Sunday mornin, 22 May, year 29, Jesus and twelve apostles and twelve evangelize۔ors pull۔d wateroars toward the eastern shore of lake Galilee, follow۔d by a small۔er boat contain۔ing six of David’s messagors.  They dock۔d near village Kheresa, leave۔d they’s boat in the custody of friends, and, within the Golan region (administer۔d by tetrarch Philip, tetrarch Herod’s brother), trek۔d north۔ward along Jordan valley, past lake Huleh, and final۔ly north·east۔ward along the Dimashk road toward city Caesarea-Philippi.  Dur the journey Jesus tell۔d they, “In all that you do, become not one-side۔y and overspecialize۔y.  The Pharisees who seek our destruction believe they iz do۔ing God’s service.  They have become so narrow۔t by tradition that they iz blind۔t by prejudice and harden۔t by fear.  Consider the Hellasans, who have a science without religion, while the Jewans have a religion without science.  When peoples become thus mis۔lead۔t into accept۔ing narrow versions of truth, they’s only hope of salvation iz to become truth-coordinate۔t:  convert۔t.”  Jesus express۔d to the apostles that – despite the achievements of Abraham, Moses, Amos, Hosea, among many other Jewan prophets who had progressive۔ly reveal۔d an ever clear۔er vision of the eternal God, thereby prepare۔ing the way for the present revelation – Jewans wuz spiritual۔ly stagnant because they had fossilize۔d truth into a creed.  Jesus later dur the journey explain۔d that the acceptance of a traditional religion of authority prezent۔d an easy – but not the most effective – way for peoples to satisfy yern۔ins of they’s spiritual nature.  Settle۔t, crystallize۔t, and establish۔t religions of authority offer۔d a ready refuge to which the distract۔t and distraught souls of peoples could flee when harass۔t by fear and torment۔t by non۔certainty.  While a religion of authority could impart a feel۔in of security, require۔ing mere۔by passive and pure۔by mental assent, it’s adherents pay۔d for such transient satisfaction the price of loss of spiritual freedom and religious liberty.  Non۔alike such a religion of the mind – the theology of authority – a religion of the spirit require۔d individual effort, struggle, conflict, faith, determination, love, loyalty, progress.  A religion of the mind tie۔d it’s believe۔ors to the past; a religion of the spirit consist۔d of progressive revelation, ever beckon۔ing the devote۔or toward high۔er and holy۔er achievements in spiritual ideals and eternal realitys.
            City Caesarea-Philippi wuz nestle۔d in a valley between scenic hills where the Jordan river flowpour۔d forth from an under۔ground cave.  Mountain Hermon stand۔d majestic۔ly north۔ward, while the hills south۔ward prezent۔d a magnificent view of river Jordan and lake Galilee.  In the city Jesus do۔d no public teach۔in, while the apostles conduct۔d many private evenin meet۔ins.  Few new believe۔ors wuz add۔t, and the prolong۔y discourage۔y period test۔d the apostles’ and evangelize۔ors’ faith and they’s resolve to continue to follow Jesus.  He had clarify۔d to the 24 that he had not flee۔d from Galilee because he lack۔d courage to confront his enemys, but because he wuz not yet ready for an open clash with establish۔t religion, and he do۔d not want to become a martyr.
            After two weeks the group head۔d west۔ward toward the Phoenician coast, circumvent۔ing the marsh by way of Luz, final۔ly arrive۔ing at coastal Sidon.  There Jesus stay۔d outside the city at the house of a wealth۔y woman name۔d Karuska, who had been a patient at the Bethsaida tent city infirmary at the height of Jesus’s popularity; the apostles and evangelize۔ors lodge۔d with her friends nearby.
            Jesus ask۔d that nobody reveal his presence, explain۔ing that he desire۔d rest, but a servant of Karuska inform۔d a Suriyahan woman, Norana, who bring۔d her afflict۔t daughter to Karuska’s house, request۔ing to see Jesus.  Tell۔d by the Alpheus twins, then by Peters, and then Thomas, that Jesus wuz not available because he wuz rest۔ing, the woman refuse۔d to depart until Jesus heal۔d her daughter, ask۔ing, “What have happen۔d to yous, his disciples, that yous send away those seek۔ing your mastor’s help?”  Next Simon Zelotes confront۔d the Suriyahan woman, say۔ing, “Woman, you iz a Hellas۔ese speak۔in gentile.  It iz not right that you should expect the mastor to take the bread intend۔d for the children of the favor۔d household and toss it to the dogs.”  Norana refuse۔d to feel offend۔t, reply۔ing, “I comprehend your words.  Gentiles iz dogs in the eyes of Jewans.  But regard۔in your mastor, I iz a believe۔ing dog.  If he shall but look upon my daughter, he will heal she.  Even you, my good man, would not deprive dogs of the privilege of obtain۔ing the crumbs that chance to fall from the table.”  Her daughter wuz then seize۔d with violent convulsions.  Jesus, overearhear۔ing the conversation through an open window, walk۔d outside, and say۔d to she, “Oh woman, great iz your faith, so great that I can·not withhold that which you desire.  Go your way in peace. Your daughter iz already mend۔ing.”  The little girl recover۔d, and as they depart۔d Jesus entreat۔d they to tell nobody – but the woman blab۔d, force۔ing he to change his lodge۔ins.  Say۔d Jesus to his apostles, “Verily, verily, I tell yous that the father’s king۔dom shall be occupy۔t by the gentiles if the children of Abraham do not show faith enough to enter therein.”
            Enter۔ing the city of Sidon, Jesus and his associates pass۔d over a bridge – the first bridge many of they had ever see۔d.  Comment۔d Jesus, “This world iz only a bridge; you may pass over it, but you should not build a residence upon it.”  At the home of Justa, each mornin Jesus teach۔d the 24, and dur afternoons’ and evenins they teach۔d and preach۔d.  The apostles and the evangelize۔ors wuz much cheer۔t by the manner in which gentiles of Sidon receive۔d they’s message dur they’s two and a half weeks stay.  In many ways gentile believe۔ors appreciate۔d Jesus’s teach۔ins more full۔ly than Jewans.  The socald heathens comprehend۔d teach۔ins about the uniformity of spiritual laws of this world and the entire universe.  They grasp۔d the teach۔in that God had no favorites among peoples, ethnicitys, or nations.  Jesus great۔ly enjoy۔d the gentiles’ keen sense of humor; he comment۔d to Thomas: “My peoples take theyselfs too serious۔ly.  The burdensome religion of the Pharisees could never have originate۔d among peoples with a sense of humor.  Jewans also lack consistency; they strain gnats, yet swallow camels.”
            It wuz dur a conferences at the home of Justa that Jesus say۔d, “Even though heaven and Earth shall pass away, my words of truth shall not pass away.”
           Dur onset of summer, the group depart۔d north۔ward along the coast.  While the apostles preach۔d at Porphyreon and the evangelize۔ors teach۔d at Heldua, Jesus journey۔d by hisself far۔er north۔ward to coastal city Bayrut, where he visit۔d with a Suriyahan name۔d Malach, a believe۔or who had been at Bethsaida the year before.  The next week they all return۔d to Sidon, tarry۔d brief۔ly at the home of Justa, then trek۔d south۔ward along the coast, through Sarepta, to Tyre, famous for it's purple colordye, and hence a busy port.  Gentiles there wuz so interest۔d in earhear۔ing the gospel that they open۔d the doors of the Melkarth temple.  Jesus describe۔d a white lily, it’s pure snow۔y white head hold۔d high in sunshine it’s roots ground۔d in dark soil.  “Alikewise, mortal man, with roots in the animal soil of human nature, can by faith raise his spiritual nature up into the sun·light of heaven۔y truth, and offshed the noble fruits of the spirit.”  Dur the same sermon he warn۔d, “Do not make the mistake of the fool۔ish carpentor who waste۔d value۔able time square۔ing, measure۔ing, and smooth۔ing a worm-eat۔t timber, only to then reject it as non۔suit۔able for the foundation of a build۔in that he would construct to withstand the assaults of time and storm.  Let everybody assure that the intellectual and moral foundation of ta’s character can adequate۔ly support the structure of ta’s expand۔ing spiritual nature – which can transform his mortal mind, and then, in association with that re۔create۔d mind, can achieve the evolvement of the soul of immortal destiny.  Your spirit nature – the joint۔ly create۔t soul – iz a live۔in growth, but the mind and morals of the individual iz the soil from which these high۔er manifestations of human development and divine destiny must spring.  The soil of the evolve۔ing soul iz human and material, but the destiny of this combine۔d creature of mind and spirit iz spiritual and divine.”
            After almost two weeks at Tyre, Jesus and his twelve apostles head۔d south۔ward (the twelve evangelize۔ors take۔ing a different routeway) along the coast, stop۔ing for a day at Ptolemais, where Peter preach۔d a sermon, then they venture۔d inland on the Tiberias road, stop۔ing brief۔ly at Jotapata, before continue۔ing along the Nazareth - Mountain Libnan trail to village Ramah, where they hold۔d meet۔ins and remain۔d dur the Sabbath, then onward to village Zebulun, conduct۔ing a meet۔in there that evenin.  The next mornin they journey۔d over to the junction with the Magdala-Sidon road, near Gischala, and from there walk۔d back to Gennesaret on the western shores of lake Galilee, where messagors had arrange۔d a meet۔in with David Zebedee.
            From David they learn۔d that dur they’s two-months’ absence the enemys of the gospel, reckon۔ing that Jesus’s haste۔y flight indicate۔d that he would not return to bother they, had cease۔d active opposition to his teach۔ins.  Hence believe۔ors wuz begin۔ing to resume public meet۔ins.  The mandate to shut all synagogues to Jesus’s teach۔in create۔d resentment against the Pharisees and Sanhedrin in Jerusalem, and many synagogues had surreptitious۔ly open۔d they’s doors to Abner and his associates, claim۔ing that those teach۔ors wuz follow۔ors of John the baptize۔or, not disciples of Jesus.  Tetrarch Philip had become a lackluster believe۔or, and had dispatch۔d word that the Jesus wuz free to reside and work in his domains (Decapolis and, far۔er north, Golan, both east۔ward of river Jordan).  Even Herod Antipas experience۔d a change of heart and, upon learn۔ing that Jesus wuz sojourn۔ing across the lake in the territory of his brother Philip, send۔d word – and inform۔d the rule۔in Jewans at Jerusalem – that he had signature۔d a warrant for Jesus’s arrest only in Galilee, but had not authorize۔d his apprehension in Herod’s other domain, Perea, and that Jesus would not be molest۔t if he remain۔d outside of Galilee.
            Jesus arrange۔d – through David, and David through Jude – to go north۔ward to Capernaum on Sunday, 7 August, to meet his family at Zebedee’s boat workshop.  But two Pharisees, learn۔ing that Jesus wuz in the area, visit۔d Mary at her house to learn his whereabouts and, detect۔ing the nervous۔ness of the entire family, summon۔d reinforcements and patient۔ly await۔d Jesus’s arrival – thus prevent۔ing the appointment.  As Jesus wait۔d near the Capernaum boat workshop, a temple-tax·collect۔or arrive۔d and, recognize۔ing Jesus, call۔d Peter to one side and ask۔d, “Do not your mastor pay the temple tax?”  Peter, to avoid trouble, reply۔d, “Yes, ofcourse.  Wait by the gate, and I will return with the tax.”  However, Judas, who carry۔d the money, wuz not then in Capernaum, thus Jesus ask۔d Peter, “If you have promise۔d, you must pay, and it iz well within the circumstance that we do, but how will you redeem your promise?”  They determine۔d that Peter should go fish۔in, sell his catch at the market, and pay the tax, Jesus add۔ing humorous۔ly, “Go hence.  Maybe you will catch a fish with a shekel in it's mouth” – reference to many storys about catch۔ing fishes with treasures on they’s mouths.  At lake·shore one of David’s messagors, learn۔ing of the dilemma, signal۔d a fish۔ort friend return۔ing with his catch – which they forthwith carry۔d to the market and sell۔d; Peter thenupon return۔d to the tax·collect۔or, who accept۔d the tax, forego۔ing the penalty for tardy payment because they had been absent from Galilee.  Jesus, with Andrew and Peter, wait۔d near the boat workshop until almost sunset, when messagors bring۔d word that Mary’s house wuz still under surveillance.  Therefore the three board۔d a boat and row۔d toward the safety of the eastern shore.
            The next day while they wuz encamp۔d in Magadan Publicpark, from Capernaum arrive۔d the evangelize۔ors, the womans’ contingent, and more than one-hundred others.  Among they wuz some Pharisees, who at a public gather۔in heckle۔d Jesus; say۔d one, “Teach۔or, we would like you to give we a sign of your authority to teach.”  Jesus reply۔d, “When yous see a cloud rise۔ing in the west, yous say showers will come; when the wind blow from the south, yous say scorch۔ing heat will come.  How iz it that yous so well know how to discern the face of the heavens but iz so complete۔ly non۔able to discern the signs of the times?  To those who would know the truth, already have a sign been give۔d, but to evil-mind۔y and hypocritical peoples no sign shall be give۔t.”  Afterward at a conference with the believe۔ors, Jesus announce۔d a unite۔d mission throughout all the citys and villages of region Decapolis, to begin after several weeks.
            First, however, Jesus and the twelve re۔trace۔d they’s steps north۔ward along the Jordan valley, to city Caesarea-Philippi, near the foothills of Mountain Hermon.  Jesus had decide۔d it wuz the time·place – four summers after his early۔er spiritual experience on that mountain – to disclose to his apostles his divinity.  Thus he explain۔d that not only wuz he the son of man, as he had been proclaim۔ing dur years, but he wuz also a son of God:  thus he wuz both mortal and divine.  Yet because dur other occasions he had say۔d that all peoples wuz the sons of the Father, not to mention common knowledge that he wuz the son of Joseph and Mary, and with the question still hang۔ing in the air of whether or not he wuz the expect۔t messiah (and what that could mean), his explanation bewilder۔d they.  Other baffle۔y statements include۔d, “The Father and I iz one,” difficult to imagine of a father-son relationship, and, “He who have see۔d me have see۔d the Father.”  Then Jesus, accompany۔d only by Peter, James, and John, venture۔d up Mountain Hermon.  On the third evenin, as they eat۔d they’s meager supper, Peter ask۔d, ““How long do we remain on this mountain away from our brethren?”  Jesus answer۔d: “Until yous shall see the glory of the son of man and know that whatsoever I have declare۔d to yous iz true.”  While seat۔d around the glow۔ing embers of they’s camp·fire, they talk۔d about the Lucifer rebellion, Jesus explain۔ing that the sin of Lucifer and Caligastia wuz they’s prostitute۔ing they’s divine talents and God-grant۔t abilitys for personal aggrandizement, for pure۔ly selfish gain and glorification.  At the onset of night, the apostles sleep۔d.  A nearby crackle۔ing sound awake۔d they, and they behold۔d Jesus converse۔ing with two brilliant beings clothe۔d in celestial light.  Jesus’s face and form shine۔d with luminosity.  They’s language wuz non۔intelligible to the astonish۔t and frighten۔t apostles.  When the dazzle۔y vision fade۔d, Peter exclaim۔d, “Mastor, we rejoice to see this glory!  We iz loath to go backdown to the non۔gloryous world.”  Sudden۔ly a silver۔y cloud move۔d near, hover۔ing above they.  The apostles, again fearful, drop۔d to they’s knees, as they earhear۔d a voice say, “This iz my beloved son.  Give heed to he.”  The cloud then vanish۔d.  Jesus say۔d, “Arise, and be not afraid.  Yous shall see great۔er things than this.”  Physical control۔ors had arrange۔d for they to witness he converse۔ing with angel Gabriel and father Melchizedek.  Jesus add۔d, “Tell nobody, not even your brethren, what yous have see۔d and earhear۔d on this mountain until the son of man have rise۔d from the dead.”  Although it wuz past mid۔night, by the light of the moon they begin۔d they’s descent.
            They re۔join۔d the apostolic camp, and the next mornin head۔d back south۔ward, veer۔ing west۔ward by a seldom frequent۔t road to avoid encounters, arrive۔ing dur evenin at Capernaum, where they stop۔d for the evenin meal at Peter’s house.  There the apostles resume۔d a discussion as to what positions they would hold in the come۔ing king۔dom, and Jesus, know۔ing of it, beckon۔d to one of Peter’s little children, set۔d the child down among they, and say۔d: “Verily, verily, I say to yous, unless yous become alike this child, you will make little progress in the king۔dom of heaven.  Whoever shall humble hisself and become as this little one, the same shall become great۔est in the king۔dom of heaven.  If you would be first in the king۔dom, seek to minister these good truth to your brethren in the flesh.  But whoever cause one of these little ones to stumble, it would be better for he if a millstone wuz hang۔d on his neck and he wuz throw۔t into the lake.  If the things you do with your hands, or the things you see with your eyes give offense in the progress of the king۔dom, sacrifice these cherish۔d idols, because it iz better to enter the king۔dom minus many of the beloved things of life rather than to cling to these idols and find yourself shut۔d out of the king۔dom.”
            The next mornin they return۔d by boat to Magadan Publicpark, where await۔d a group of almost one hundred, ready to begin a teach۔ing tour of Decapolis.  Jesus assign۔d an apostle to accompany an evangelize۔or, and the remain۔y evangelize۔ors to go out in groups of twelve, while the womans’ contingent and other disciples would stay with he.  He direct۔d they to visit the villages and towns of Gerasa, Gamala, Hippos, Zaphon, Gadara, Abila, Edrei, Philadelphia, Heshbon, Dium, Scythopolis, among others, promise۔ing that he would visit they often.
            One evenin at Hippos, to a disciple’s question about forgive۔ness, Jesus reply۔d, “If a benevolent man have one-hundred sheeps and one of they go astray, do he not immediate۔ly depart the 99 and search for it?  And if he iz a good shepherd, will he not continue his search until he find it?  Then, find۔ing it, he will lay it over his shoulder and return home, rejoice۔ing.  I declare that there iz more joy in heaven over one sin۔or who repent than over 99 righteous peoples who need no repentance.  Nor iz it the will of God that even one of these little ones go astray.  In your religion God may receive repentant sin۔ors; in the gospel of the king۔dom, the Father go forth to seek they.”  Jesus add۔d, “The Father in heaven love his children, and therefore should yous learn to love one another.  The Father in heaven forgive yous your sins; therefore should yous forgive one another.  If your brother sin against you, go to he, alone, and with tact and patience show he his fault.  If he listen you, you have win۔d he.  But if he will not listen, and persist in error, go again to he, accompany۔t by one or two mutual friends, witnesses to confirm that you have deal۔d true۔ly and mercyful۔ly with he.  If he refuse to earhear your brethren, you may tell the entire story to the congregation, and then, if he refuse to earhear the brother۔hood, let they take such action as they deem wise; let such an unruly membor become an outcast.  While yous can·not sit in judgement of the souls of your fellows, and while yous may not forgive sins or otherwise presume to usurp the prerogatives of the heaven۔y hosts, at the same time, yous must maintain temporal order on Earth.  Whatsoever you shall decree on earth, shall be recognize۔t in heaven.  When two or more of yous agree regard۔in any of these things, and ask of me, it shall be do۔t for yous if your petition iz not non۔consistent with the will of God.  Because when two or more believe۔ors iz gather۔d together, I iz in they’s midst.”
            Peter, the apostle incharge of the work۔ors at Hippos, ask۔d: “Lord, how often shall my brother sin against me, and I forgive he?  Until seven occasions?”  Jesus answer۔d, “Not only seven occasions, but even to seventy multiply۔d by seven.  The king۔dom of heaven iz alike a certain king who command۔d a financial reckon۔in with his stewards.  And when they had begin۔d to conduct this examination of accounts, one of his chief stewards wuz bring۔d before he confess۔ing that he owe۔d his king 10,000 talents, plead۔ing that difficult times had come upon he, and that he had not wherewith to۔pay.  The king thenupon command۔d that his property be confiscate۔t, and that his children be sell۔t to pay his debt.  The debtor, upon earhear۔ing the stern decree, fall۔d to the ground and beg۔d the king for mercy, say۔ing, ‘Lord, if only you will have patience, I will pay you bak all.’  The king, gaze۔ing upon his negligent steward and his family, wuz overcome with compassion; he command۔d that he should be release۔t, and that the loan be entire۔ly forgive۔t.  Thus the steward, have۔ing receive۔d mercy and forgive۔ness, return۔d to his business, and discover۔ing that one of his subordinates owe۔d he a mere one-hundred denariuses, he grab۔d his throat, demand۔ing, ‘Pay me all you owe.’  The subordinate fall۔d to the ground, beseech۔ing he, ‘Only have patience with me, and I will pay you bak.’ But the steward show۔d no mercy, and had he put۔d into prison until he pay۔d his debt.  Earhear۔ing of it, his fellow stewards feel۔d so distressful that they inform۔d they’s king – who summon۔d the non۔forgive۔y steward before he, and say۔d, “You wicked and non۔worth۔y steward, when you seek۔d compassion, I free۔ly forgive۔d your entire debt.  Why do۔d you not also show mercy to your fellow steward?’  Anger۔ly the king then deliver۔d his un۔grateful chief steward to the jail۔ors, instruct۔ing they to hold he until he had pay۔d back all that wuz owe۔t.  Even so shall my heaven۔y father show abundant mercy to those who free۔ly show mercy to they’s fellows.  How can you come to God ask۔ing consideration for your shortcomins when you chastise your brethren for being guilt۔y of these same human frailtys?  I say to all of yous:  Free۔ly yous have receive۔d the good things of the king۔dom; therefore free۔ly give to your fellows on Earth.”  He teach۔d that discipline must be maintain۔t, justice must be administer۔t, but in all matters the wisdom of the brother۔hood should prevail.  He invest۔d legislative and judicial authority not in the individual but in the group – a group not dominate۔t by an individual, nor warp۔t by prejudice or passion.
            Jesus trek۔d east۔ward to Gamala to visit apostle John Zebedee and those work۔ing with he.  That evenin after the session of questions and answers, John say۔d to Jesus: “Mastor, yesterday I go۔d to Ashtaroth to see a man who wuz teach۔ing in your name and even claim۔ing to be able to expel devils.  This fellow had never been with we, neither do he follow after we; therefore I forbid۔d he to do such things.”  Respond۔d Jesus, “Forbid he not.  Do you not perceive that this gospel of the king۔dom shall present۔ly be proclaim۔t in all the world?  How can you expect that all who will believe the gospel shall be subject to your direction?  Rejoice that already our teach۔in have begin۔d to manifest itself beyond the bounds of our personal influence.”
            At Edrei, where apostle Thomas and his associates labor۔d, Jesus tarry۔d a day and a night and dur the evenin discussion prezent۔d guide۔ing principles for those who preach truth and spread the gospel.  Later he add۔d, “The world iz fill۔d with hunger۔y souls who famish in the presence of the bread of life; peoples die search۔ing for the God who reside within they.  Mans seek the treasures of the king۔dom with yearn۔ing hearts and weary foots when they iz within the immediate grasp of live۔in faith.  Faith iz to religion what windsails iz to a boat:  add۔d power, not add۔d burden.  The believe۔or have only one battle:  against doubt – non۔belief.”
            Then Jesus go۔d over to Abila, where apostle Nathaniel and his associates labor۔d.  Nathaniel, for who honesty wuz primary, wuz much bother۔d by some of Jesus’s pronouncements that seem۔d to differ from the recognize۔t Hebrew۔ese scriptures.  Accord۔ly, after the usual period of questions and answers, Nathaniel lead۔d Jesus away from the others and ask۔d, “Mastor, I observe that you teach we only a portion of the sacred write۔ins, and I infer that you reject the rabbi’s teach۔in that the words of the scriptures iz the exact words of God.  What iz the truth of the matter?”  Jesus answer۔d, “Nathaniel, you have correct۔ly judge۔d; I do not regard the scriptures as do the rabbis.  While they contain the best of the high۔er thoughts and yearn۔ins of Jewan peoples, they also contain much that iz far from being representative of the character and teach۔ins of the Father in heaven.  These write۔ins iz the work of mans, some holy, others not so holy, and nothin that humans have touch۔d can be regard۔t as non۔fallible.  Never, forex, dur one moment believe that the God of love direct۔d your forefathers to go forth in battle to slay all they’s enemys – mans, womans, and children.  Yet mistake not:  the Jewan scriptures constitute the best collection of religious wisdom and spiritual truth in all the world at this time.  They iz sacred because they present the thoughts and acts of mans who wuz search۔ing for God, and who leave۔d on record they’s high۔est concepts of righteous۔ness, truth, and holy۔ness.  Holy write۔ins always have, and always will, reflect the intellectual, moral, and spiritual status of those who create they.  Nor do God limit revelation of truth to any one birthcycle or to any one ethnicity.  The Jewan scriptures represent the views and extent of enlightenment of the peoples and the era in which they had they’s origin; as revelations of truth, the recent۔est iz more depend۔able than the first.  Have you not note۔d that the concepts of God grow in beauty and glory as the prophets make they’s records from Samuel to Isaiah?  And remember that the scriptures iz storys of neither historians nor philosophors; they iz intend۔d for religious instruction and spiritual guidance.  If the story of Jonah iz not factual, or even if Jonah had never live۔d, still would the profound truth of the narrative – the love of God for Nineveh and the socald heathen – be none the less precious in the eyes of all who love they’s fellow peoples.”
            At Philadelphia, where apostle James Zebedee wuz work۔ing, Jesus discourse۔d about the positive nature of the gospel of the king۔dom.  His positive exhortation, “Love your neighbor as yourself,” he take۔d from the scripture, “You shall not take vengeance against the children of your peoples, but you shall love your neighbor as yourself.”  By “positive” he emphasize۔d not only words and beliefs, but actions.  Upon being confront۔d with an evil act, a man could return evil۔ness for evil۔ness (the ancient “an eye for an eye” advice, which perpetuate۔d evil۔ness), or he could react with passive non۔complain۔y non۔resistance, or he could pay back evil۔ness with good۔ness.  When an enemy smite you on one cheek, do not stand there dumb and passive but in positive attitude turn the other cheek; that iz, do the best thing possible to active۔ly lead your brother away from his erroneous path to a better way of righteous live۔in.”  Jesus encourage۔d his follow۔ors to react positive۔ly and aggressive۔ly to every life situation.  Turn۔ing the other cheek demand۔d creative initiation of courageous expression.  “The true۔by good iz more powerful than the most malignant evil.”  To the question, “Mastor, what should I do if a strangor force۔d me to carry his pack over a hill?”  Jesus answer۔d, “If you can think of nothin more positive to do, carry his pack over two hills.”  He do۔d not teach that his religion require۔d social service, but rather that social service wuz an inevitable result of the possession of true religious spirit.
            Mid-September, by pre۔arrangement, all the work۔ors re۔assemble۔d back at Magadan Publicpark.  Compare۔ing experiences, they judge۔d the month-long Decapolis mission moderate۔by successful, because hundreds of souls wuz receive۔d into the king۔dom, and the apostles and evangelize۔ors gain۔d value۔able experience work۔ing without the personal presence of Jesus.  David’s messagors wuz present, with reports from throughout Canaan, and with funds from they’s extensive collection efforts, because contributions had drastic۔ly decline۔d since Jesus’s heyday.  Abner had re۔locate۔d his base of operations from Hebron to Bethlehem, where David’s messagors establish۔d a Judea headquarters.  The subsequent day, the Sabbath, Jesus announce۔d a one-week rest period, dur which the apostles except Nathanial and Thomas (who remain۔d to converse with Rodan, a Hellasan believe۔or and philosophor from Alexandria) return۔d with funds to relax with they’s familys.  Jesus direct۔d that the womans’ contingent return to Bethsaida, and that the evangelize۔ors, after the rest period, visit believe۔ors throughout Galilee.

            On 25 September, year 29, back at Magadan Publicpark, Jesus make۔d the surprise announcement that he and his apostles would go to Jerusalem to attend the feast.  Depart۔ing that mornin, they stop۔d for the night at a village near a Jordan ford.  The next day they cross۔d the river, and walk۔d along the Jordan road, arrive۔ing late that evenin at Bethany.
            The feast of tabernacles celebrate۔d the harvest, and, celebrate۔d dur the cool autumn months, it wuz more general۔ly attend۔t by Jewans from outside Canaan, who arrive۔d from as far away as Espanya and Bharat, than wuz the Passover at the end of winter and Pentecost at the begin۔in of summer.  It combine۔d solemn ritualrites of religious worship with vacation pleasures – an occasion for ethnic rejoice۔ing mix۔d with sacrifice, Levitical chants, and blasts of the silver۔y trumpets of the priests.  The entire city of Jerusalem wuz gay۔ly decorate۔t except the hate۔d Roma۔y castle of Antonia, which appear۔d grim in contrast to the impressive spectacle.  Jesus, a few days after arrive۔ing at Bethany, bold۔ly walk۔d into the city, worry۔ing the apostles (who try۔d invain to dissuade he) and amaze۔ing many, because it wuz well-know۔t that the Jewan leadrule۔ors plan۔d to arrest Jesus at they’s early۔est opportunity.  The thousands of pilgrims who had arrive۔d from throughout the Roma۔y empire and beyond had all earhear۔d of Jesus, and many hope۔d to listen he.  Jesus’s audience, therefore, more than at any other time, wuz a world audience.  That afternoon at the temple, to a big crowd, Jesus preach۔d a sermon, depict۔ing the liberty and joy of the new gospel.  A curious listen۔or interrupt۔d, ask۔ing, “Teach۔or, how iz it that you teach so fluent۔ly, when you iz not a learn۔d rabbi?”  Jesus reply۔d, “No man teach۔d me the truth I declare to yous.  This teach۔in iz not mine, but His who send۔d me.”  He add۔d, “But before yous try to enter into the new light, should you not rather follow the light you already have?  Moses give۔d yous the law, yet how many of yous honest۔ly seek to fulfill it’s demands?  Moses enjoin۔d yous, ‘You shall not kill.’  Despite this command, some of you seek to kill the son of man.”  The listen۔ors then argue۔d among theyselfs, some declare۔ing he wuz crazy, others that he wuz a devil; others respect۔d he as a prophet from Galilee.  One man ask۔d, “Why do the leadrule۔ors seek to kill you?”  Jesus reply۔d, “Because they well know that, if yous dare to accept my teach۔in, they’s system of traditional religion will be topple۔t.  Thus will they be deprive۔t of authority over that to which they have devote۔d they’s lifes, because they steadfast۔ly refuse to accept this new and more gloryous gospel of the king۔dom of God.”
            The Pharisees and the Sanhedrin, after weeks of search۔ing for he to arrest he, react۔d to Jesus’s sudden, bold, public appearance in they’s midst with bewilderment.  Many theorize۔d that he must have been secret۔ly promise۔d protection by the Roma۔y authoritys, possible۔ly because of the influence of tetrarch Philip.  Others fear۔d to arrest he dur the feast, because of the large numbers who either believe۔d in he or wuz atleast friend۔y to his spiritual massmovement.  Although the religious lead۔ors’ voice۔t sentiment wuz firm۔ly anti۔Jesus, some membors harbor۔d deep but silent reservations about oppose۔ing so powerful a presence who proclaim۔d with such apparent authority a non۔doubt۔by god۔y message – despite that the message in some ways counter۔d traditional teach۔in.
            Thus do۔d Jesus continue preach۔ing in the temple of Jerusalem non-molest۔t, although dur most days he stay۔d in Bethlehem with Abner and John the baptize۔or’s disciples – whose work in Judea had do۔d much to consolidate sentiment favorable to the king۔dom.  But his audacious۔ness perplex۔d even his follow۔ors.  Many, and even apostle Judas Iscariot, consider۔d that Jesus had flee۔d to Phoenicia because he fear۔d arrest.  When Jesus’s apostles implore۔d he to cease venture۔ing into Jerusalem, he tell۔d they, “My clockhour have arrive۔d.”  They’s fear for he increase۔d as they listen۔d, from day to day, to his increase۔ly bold pronouncements regard۔in the nature of his mission of Earth.  In essence his teach۔ins constitute۔d a formal announcement to Jewans and to the entire world of his divinity.
            Those who listen۔d Jesus’s teach۔ins wuz divide۔d in they’s opinions.  Some say۔d he wuz a good man; some a prophet; some that he wuz true۔ly the messiah.  Others say۔d he wuz a mischievous meddle۔or, that he wuz lead۔ing the peoples astray with his strange doctrines.  His enemys hesitate۔d to denounce he open۔ly for fear of his friend۔y believe۔ors, while his friends fear۔d to acknowledge he open۔ly for fear of the Jewan lead۔ors, know۔ing that the Sanhedrin wuz determine۔d to kill he.  But even his enemys marvel۔d at his teach۔in, know۔ing that he had not been instruct۔t in the schools of rabbis.
            Final۔ly the religious lead۔ors determine۔d to stop his pubic appearances.  Accord۔ly, they dispatch۔d Eber, an officort of the Sanhedrin, with two assist۔orts to arrest Jesus.  As they wade۔d into the crowd, Jesus, call۔d to they, “Fear not to approach me.  Come near while yous listen my teach۔in.  Yous have been dispatch۔t to apprehend me, but comprehend that nothin shall befall the son of man until his clockhour arrive.  Yous iz not array۔d against me; yous come only to do the bid۔in of your mastors, and even those leadrule۔ors of the Jewans verily think they iz do۔ing God’s service when they seek my destruction.  I wish yous no bad will.  The Father love yous, and therefore do I yearn for your deliverance from the bondage of prejudice and the dark۔ness of tradition.  I offer yous the liberty of life and the joy of salvation.  I proclaim the new and live۔in way, the deliverance from evil۔ness and the break۔ing of the bondage of sin.  I have come that yous can have eternal life.  Yous seek to be rid۔t of me and my disquiet۔y teach۔ins.  Yet soon I will return to He who send۔d me.  Then will many of yous seek me, but yous shall not discover my presence, because where I will soon go yous can·not come.”  Scoff۔ors ask۔d theyselfs, “Where will this man go that we can·not find he?  Will he go to reside among the Hellasans?  Will he destroy hisself?  What can he mean, we can·not go where he go?”  Eber refuse۔d to arrest Jesus, and with his assist۔ors turn۔d back.  When the chief priests and Pharisees upbraid۔d he, Eber reply۔d, “We fear۔d to arrest he in the midst of the multitude because many believe in he.  Besides, we never earhear۔d anybody speak alike this man.  He iz no ordinary teach۔or.  Yous would all do well to go over to earhear he.”  Anger۔y, the chief leadrule۔ors taunt۔d Eber, ask۔ing, “Iz you also lead۔t astray?  Have any scribes or Pharisees been deceive۔t by his clever teach۔ins?  Why iz you influence۔t by the ignorant multitude who know not the law or the prophets?  Do you not know that such ignorant peoples iz under a curse?”  Answer۔d Eber: “Even so, my mastors, this man speak to the multitude words of mercy and hope.  He cheer the sadheart۔y, and his words wuz comfort۔ing even to our souls.  What can there be wrong in these teach۔ins even though he may not be the messiah of the scriptures?  And do not our law require fair۔ness?  Do we condemn a man before we earhear he?”  Wrathful۔ly, the chief of the Sanhedrin shout۔d, “Have you become crazy?  Iz you also from Galilee?  Search the scriptures, and you will discover that out of Galilee arise no prophet, much less the messiah.”  The Sanhedrin then dis۔band۔d in confusion.
            On the evenin of the next to last day of the feast, at the temple brilliant۔ly illuminate۔t by the glare of torches and by candles on the branch۔ing arms of the candelabrums, Jesus stand۔d in the midst of an assemble۔d throng and say۔d, “I iz the light of the world.  He who follow me shall not walk in dark۔ness, but shall have the light of life.  Yous who would reject this light iz from beneath; I iz from above.  Yous who prefer to sit in dark۔ness iz of this world; I iz not of this world, and I reside in the eternal light of the Father of lights.  Yous all have had abundant opportunity to learn who I iz, but yous shall have still other evidence confirm۔ing the identity of the son of man.  I iz the light of life, and everybody who deliberate۔ly and with comprehension reject this save۔in light shall die in his sins.  Much I have to tell yous, but yous iz non۔able to receive my words. When the son of man iz lift۔d up, then shall yous all know that I iz he.”  Many believe۔d, and no man dare۔d lay hands upon he.
            On the last day of the celebration – the day of the feast – almost four hundred and fifty priests with a correspond۔ing number of Levites officiate۔d.  At daybreak a procession of pilgrims march۔d from the pool of Siloam, pass۔d through the temple courtyards, and after the priests flowpour۔d the water and the wine upon the altar, the pilgrims chant۔d the Hallel, and while a priest read۔d the psalms the gather۔t pilgrims wave۔d they’s palmplant branches in front of the altar.  In the pause while the sacrifices of the 70 bullocks (symbolize۔ing the 70 nations of heathen۔dom) wuz being ready۔d, Jesus, stand۔ing among the pilgrims, say۔d: “If any man thirst, let he come to me and drink.  From the Father above I bring to this world the water of life.  He who believe me shall be fill۔t with the spirit that this water represent, because even the scriptures have say۔d, ‘Out of he shall flow rivers of live۔in water.’  When the son of man have finish۔d his work on Earth, there shall be flowpour۔t out upon all flesh the live۔in spirit of truth.  Those who receive this spirit shall never know spiritual thirst.”
            That afternoon, after the apostles had fail۔d in they’s efforts to persuade he to flee from Jerusalem, Jesus again go۔d into the temple to teach.  Find۔ing a large group assemble۔d in Solomon’s Porch, he speak۔d to they.  If my words abide in yous and yous iz determine۔d to do the will of my Father, then iz yous true۔ly my disciples. Yous shall know the truth, and the truth shall make yous free.  I know how yous will answer me:  We iz the children of Abraham, and we iz in bondage to none; how then shall we be make۔t free?  Yet I do not speak of out۔ward subjection to another’s leadrule; I refer to the libertys of the soul.  Verily, verily, I say to yous, everybody who commit sin iz the servant of sin.”  As he speak۔d, arrive۔d more non۔believe۔ors, and Jesus increase۔ly direct۔d his discourse at they.  “Which of yous convict me of sin?” he ask۔d they; “Verily, verily, I say to yous who believe the gospel that, if a man will keep these words of truth alive in his heart, he shall never taste death.”  Ask۔d a nearby scribe, “Iz you so much great۔er than Abraham and the prophets that you dare to stand here and say that whoso keep your words shall not taste death?  Who do you claim to be that you dare to utter such blasphemys?”  Jesus continue۔d, “If I glorify myself, my glory iz nothin.  It iz God who shall glorify me.  Even Abraham rejoice۔d to foresee my day.”  Thenupon those who do۔d not believe, along with agents of the Sanhedrin, raise۔d a tumult, shout۔ing: “You iz not fifty years old, yet you talk about see۔ing Abraham – you iz a child of the devil!”  Jesus wuz not able to continue, say۔ing as he depart۔d, “Verily, verily, I say to yous, before Abraham wuz, I iz.”  Many thenupon rush۔d forth with stones, which they throw۔d at he, as agents of the Sanhedrin hurry۔d forward to arrest he, but Jesus quick۔ly walk۔d through the crowd, and through the temple corridors, and escape۔d to a secret meet۔in place near Bethany where Martha, Mary, and Lazarus await۔d.
            After the feast of tabernacles, many believe۔ors gather۔d at Bethany and receive۔d instruction from the twelve apostles. The Sanhedrin make۔d no effort to molest the gather۔ins because Jesus wuz not present; he depart۔d to visit Abner and his associates at they’s headquarters at nearby Bethlehem, from where John the baptize۔or’s disciples wuz dispatch۔d to the towns and villages of Judea and southern Sumaria and to as far away as Alexandria on the far side of the river Nile delta.  Soon after Jesus’s arrival, he and Abner complete۔d the arrangements for the consolidation of the work of the two groups.  John the baptize۔or’s disciples had been increase۔ly influence۔t by Jesus, and most recent۔ly wuz impress۔d with his display of courage in his public teach۔ins in Jerusalem, hence they’s decision to join Jesus’s apostles as a unite۔d group.  They agree۔d to meet at Magadan Publicpark.  Jesus then return۔d to Bethany, and he and his apostles head۔d east۔ward, rest۔ing a few days at town Ephraim, and dur 30 October, after more than a month evade۔ing arrest in Judea, re۔cross۔d river Jordan to the safety of region Perea, then trek۔d back north۔ward, into region Decapolis.

            A few days later at Magadan Publicpark gather۔d, besides Jesus and the twelve, Abner and ap 50 disciples from Bethlehem, the evangelize۔or contingent, the womans’ contingent, and ap 150 other disciples from around Canaan.  After visit۔ing each other and re۔organize۔ing the camp, Jesus and the twelve begin۔d intensive train۔in for the special group of believe۔ors, from which they choose۔d 70 as gospel messagors under the lead۔orship of Abner.  A requirement for acceptance – for gospel messagors, but not disciples – wuz to forsake everythin, include۔ing all possessions and family obligations.  One earnest disciple ask۔d Jesus, “Mastor, I would be one of your new gospel messagor, but my father iz near death.  Could I be permit۔t to return home to bury he?”  Jesus say۔d, “Foxes have holes, and birds have nests, but the son of man have nowhere to lay his head.  You iz a faithful disciple, and you can remain such while you return home to minister۔or to your love۔t ones, but my gospel messagors forsake all to proclaim the king۔dom.”  Therefore the man go۔d away, disappoint۔t.  A rich young man name۔d Matadormus, a membor of the Jerusalem Sanhedrin who after earhear۔ing Peter preach had become۔d a new believe۔or, ask۔d, “Mastor, see۔ing that I have always observe۔d all the commandments, what more I must do to gain eternal life?”  Jesus answer۔d, “If you keep all the commandments – do not commit adultery, do not kill, do not steal, do not fals۔ly testify, do not defraud, do not un۔honor your parents – you do well, but salvation iz the reward of faith, not mere۔ly of actions.  Do you believe this gospel of the king۔dom?” Matadormus answer۔d, “Yes, mastor, I do believe everythin you and your apostles have teach۔d me.”  Jesus say۔d, “Then iz you indeed my disciple and a child of the king۔dom.”  Say۔d Matadormus, “But, mastor, I iz not content to be your disciple; I want to be one of your new gospel messagors.”  Jesus look۔d at he with a great love and say۔d, “I will accept you as one of my messagors if you iz willin to pay the price:  go and sell all that you have and, when you have bestow۔d the proceeds upon the poor or upon your brethren, come and follow me.”  Matadormus’ face sadden۔d; he stand۔d, and go۔d away sorrowful, because he had great possessions.  He had been raise۔d to believe that wealth wuz a token of God’s favor.  Jesus know۔d he wuz not free from the love of hisself and his riches; he want۔d to deliver he from the love of wealth, not necessary۔ly from the wealth itself.  Peter and other apostles had gather۔d around to earhear the end of the conversation, and when Matadormus had depart۔d, Jesus say۔d to they, “Spiritual worship can·not be share۔t with material devotions; no man can serve two mastors.  It iz easy۔er for a camel to go through a needle’s eye than for complacent rich peoples to enter the king۔dom of heaven.”  Peter ask۔d, “Who then, lord, can be save۔t?  Shall all who have riches be keep۔t out of the king۔dom?”  Jesus reply۔d, “No, Peter, but those who put they’s trust in riches shall not enter into a spiritual life that lead to eternal progress.”  He continue۔d, “The king۔dom of heaven iz alike a vineyard own۔or who go۔d out early in the mornin to hire labor۔orts.  When they had agree۔d to accept payment of one denarius for the day, he dispatch۔d they into the vineyard.  Later that mornin, see۔ing others mans stand۔ing idle in the market·place, he say۔d to they: ‘Go yous also to work in my vineyard, and I will pay yous,’ so they go۔d to work.  Ap noon, and again dur mid۔afternoon, he do۔d alikewise.  Late afternoon, he see۔d still others stand۔ing idle, thus he ask۔d they, ‘Why do you stand here idle all the day?’  A man answer۔d, ‘Because nobody hire۔d we.’  Then say۔d the employ۔or, ‘Go you also to work in my vineyard, and I will pay yous.’ That evenin he direct۔d his steward, ‘Call the labor۔ors and pay they’s wages, begin۔ing with the recent۔est hire۔d and end۔ing with the first.’  When those who wuz hire۔d dur late afternoon arrive۔d, they each receive۔d one denarius, and so it wuz with each of the other labor۔ors.  When the mans who wuz hire۔d at the begin۔ing of the day see۔d how the late·come۔ors wuz pay۔d, they expect۔d to receive more than the amount agree۔d upon, but alike the others, each man receive۔d only one denarius.  They complain۔d to the vineyard own۔or, say۔ing: ‘The recent۔est mans hire۔t work۔d only one clockhour, yet you pay۔d they the same as we who have endure۔d the burden for an entire day’s work under scorch۔y sun.’  Answer۔d the own۔or, ‘My friends, I do yous no wrong.  Do۔d not each of you agree to work for one denarius per day?  Take now what iz yours and go your way, because it iz my desire to give to those who come۔d later as much as I have give۔d yous.  Iz it not lawful for me to do what I want with my own?  Or do yous begrudge my generosity because I desire to be good and to show mercy?’”  Jesus emphasize۔d that riches had nothin direct۔ly to do with entrance into the king۔dom of heaven, but that love of wealth do۔d.  He regard۔d the wise investment of excess earn۔ins as a legitimate form of insurance against future and non۔avoid۔able adversity.  When the apostolic treasury wuz overflow۔ing, Judas put۔d funds on deposit to be utilize۔t dur occasions of less income.  But Jesus condemn۔d un۔fair exploitation of the weak by the strong.
            At the ordination ceremony on the eastern shore of lake Galilee, Jesus tell۔d the 70 gospel messagors, “I iz send۔ing yous, two and two, as messagors of the king۔dom, to Jewan and gentile, as lambs among wolfs.  Everywhere yous go, preach, say۔ing, ‘The king۔dom of heaven iz at hand.’  Carry neither purse nor extra clothe۔in, as yous go forth on this first brief mission.  Whenever you stay at a home, first say, ‘Peace be to this household.’  If those who love peace reside therein, yous shall abide there; if not, then depart.  And have۔ing select۔d the home, remain there dur your stay in that city, re۔locate۔ing not to a better lodge۔in if offer۔t, while eat۔ing and drink۔ing whatever iz set۔d before yous – the labor۔or iz worth۔y of his sustenance.  Remember, as yous go forth proclaim۔ing peace on Earth and good will among peoples, yous must contend with bitter and self-deceive۔t enemys; therefore be as wise as serpents, while remain۔ing as harm۔less as dovebirds.”  Dur the evenin before they’s departure, Jesus further add۔d, “The gospel of the king۔dom must be proclaim۔t to all the world, to gentiles and Jewans.  Minister۔or to all who may be sick in either mind or body, but refrain from teach۔ing the expectation of miracles.  Avoid loss of time through too much social visit۔ing and other trivialitys that could detract from wholeheart۔y devotion to preach۔ing the gospel.  Make clear to all faithful believe۔ors that the time have arrive۔d for an open break with the religious lead۔ors of the Jewans in Jerusalem.”  In contrast to the 613 rules for live۔in expound۔t by the Pharisees, Jesus say۔d, “Teach that man’s entire duty iz summarize۔d in one commandment:  Love the Lord your God with all your mind and soul, and love your neighbor as yourself.”  Early the next mornin Abner dispatch۔d the 35 pairs of gospel messagors back west۔ward across the river to all the citys and towns of Galilee, Samaria, and Judea.
            Dur the first week in December, those who remain۔d – a group of almost 300 – re۔locate۔d they’s camp from Magadan south۔ward to region Perea, to the same siteplace near the Pella cross۔in where John the baptize۔or had establish۔d his camp and had, almost four years early۔er, baptize۔d Jesus.  David Zebedee return۔d to Bethsaida and begin۔d dis۔band۔ing his messagor service, which by then number۔d almost 400 mans.  The king۔dom wuz enter۔ing a new phaseperiod.  Day۔y, pilgrims arrive۔d from around Canaan, and some from remote regions of the Roma۔y empire, even occasion۔ly from Mesopotamia and lands east۔ward of river Tigris.  Accord۔ly, David, with the help of his dwindle۔ing messagor contingent, load۔d onto pack animals the camp equipment (from storage at his father’s house) from the former Bethsaida lake۔side camp, transport۔d it south۔ward along the lake’s eastern shore, and begin۔d erect۔ing it slight۔by north۔ward of the new apostolic camp at Pella – prepare۔ing to offer hospitality – it being the rain۔y season – to almost 1,500 pilgrim visit۔ors, while the nearby apostolic camp could accommodate۔y ap 500. 
            While the camp wuz being establish۔d, Jesus, take۔ing with he Nathaniel and Thomas, secret۔ly cross۔d over to Judea, intend۔ing, despite entreatys of his two apostles, to attend the feast of the dedication.  That evenin at Jericho, to a gather۔ing he tell۔d a story.  “A certain man wuz walk۔ing from Jerusalem to Jericho, and he wuz attack۔d by cruel brigands, who rob۔d he, stripremove۔d he, beat۔d he, and, depart۔ing, leave۔d he half dead.  Soon a certain priest happen۔d along, and when he come۔d upon the wound۔d man, see۔ing his sorry plight, he pass۔d by on the other side of the road.  And in alike manner a Levite also, when he come۔d along and see۔d the man, pass۔d by on the other side.  Then a man from Samaria, as he journey۔d down·hill to Jericho, encounter۔d the wound۔d man; and when he see۔d how he had been rob۔t and beat۔t, he wuz overwhelm۔d with compassion, and, go۔ing over to he, he wrap۔d his wounds, flowpour۔ing on they oil and wine, and, set۔ing the man upon his own beast, take۔d he to an guestlodge and care۔d for he. And the next mornin he give۔d some money to the guestlodge’s host, say۔ing, ‘Take good care of my friend, and if the expense iz more, when I come back again, I will pay you back.’”
            In Jerusalem, dur Sabbath mornin, as Jesus and his two apostles approach۔d the temple, they notice۔d in the distance a well-know۔t beg۔or, a man name۔d Josiah who had been birth۔d blind, sit۔ing at his usual place.  Ask۔d Nathaniel, “Mastor, who sin۔d, that blind man or his parents?”  Rabbis teach۔d that a baby wuz birth۔d blind to punish ta’s sinful father or mother, or even because the baby taself had sin۔d before come۔ing into the world.  Old۔er Jewan teach۔ors, together with Plato, Philo, and many of the Essenes, tolerate۔d the theory that a people could reap what ta had plant۔d dur a previous life۔time, and in Judea that theory linger۔d.  Dur the ensue۔ing discussion Jesus again try۔d to make clear that peoples’ souls do۔d not have a previous existence.  Say۔ing, “Neither do۔d that man sin nor do۔d his parents that he wuz birth۔t thus,” he warn۔d against the common and traditional tendency of assign۔ing spiritual causes to commonplace physical events; even believe۔ors who enter۔d the king۔dom wuz not thereby render۔d immune to accidents of time and ordinary catastrophes of nature.  It had occur۔d to Jesus to utilize the blind man for his purpose, thus to Nathaniel and Thomas he say۔d, “Lets create the sight of this blind man dur the Sabbath day, so that the scribes and Pharisees may have a good excuse to accuse the son of man.  Then, stoop۔ing, he spit۔d on the ground and mix۔d clay with his spittle, walk۔d over to Josiah (who had not request۔d alms because it wuz dur the Sabbath), and put۔d the clay over his sight۔less eyes, say۔ing, “Go, my son, wash away this clay in the pool of Siloam, and immediate۔ly you shall receive your sight.”  And when Josiah had so wash۔d in the pool, he return۔d to his friends and family, see۔ing.  But when the astonish۔t gather۔in ask۔d who wuz the man who give۔d he sight, Josiah could answer only that he do۔d not know.
            Back in Pella, Jesus nolonger need۔d to trek from place to place; instead, at the new camp, peoples arrive۔d in increase۔ing numbers.
            At the end of the month – and the year – the 35 pairs of gospel messagors arrive۔d back at the Pella camp.  With excitement they relay۔d that they’s message had been wide۔ly receive۔d by both Jewans and gentiles.  Jesus thereby see۔d that he could depart the world without serious۔ly hinder۔ing progress of the king۔dom. Then begin۔d preparations for a tour of Perea, to include the womans’ contingent.  The original twelve womans had train۔d fifty other womans in the work of home visitation and minister۔ing to the sick and afflict۔t.  New memborms include۔d Salome (the mother of David, James, and John Zebedee) and the wifes of apostles Philip and Matthew; Peter’s wife Perpetua become۔d they’s lead۔orm, supervise۔t by Abner.  On 3 January, year 30, Abner deliver۔d final instructions to the 70 gospel messengorts and the 62 womans, who thenupon blanket۔d Perea – the socald land beyond the Jordan, the most picturesque region of Canaan, inhabit۔t ap equal۔ly by Jewans and gentiles – preach۔ing the gospel and baptize۔ing new believe۔ors. 
            Remain۔ing at the camp, Jesus and Peter preach۔d to the multitude, who by mid۔January number۔d more than 1,200, include۔ing numerous Pharisees.  One evenin, preach۔ing to a crowd of ap 100, Jesus say۔d, “Tonight, here before me iz mans willin to die for me and for the gospel of the king۔dom, and here also iz slaves of tradition who in cahoots with they’s delude۔t lead۔ors seek to kill me.  Both shall be judge۔t, the true shepherds and the fals shepherds.  If the fals shepherd wuz blind, he would have no sin, but he claim that he see and profess to be a teach۔or, therefore do he sin.  Thus I will present my teach۔in in a parable, so that you may each accept that which find a reception in your heart.”  He continue۔d, “The true shepherd gather his chun into the fold dur the night in times of danger.  Mornin, he enter into the chun by the gate, and when he call, the sheeps know his voice, and come, and follow he.  Any shepherd who enter the sheeps’ chun by other than the gate iz a thief and a rob۔or; the sheeps know not his voice, thus will not follow he; instead, they will flee.  The multitude gather۔d around we here iz alike sheeps without a shepherd, but when we speak to they, they know the shepherds’ voices, and they follow we; atleast, those who hunger for truth and thirst for righteous۔ness do.  Some of yous iz not of my chun; yous know not my voice, and yous do not follow me. And because yous iz fals shepherds, the sheeps know not your voices and will not follow yous.”
            By the end of January, pilgrims at the camp more than double۔d to almost three thousands.  In a sermon, Jesus say۔d, “What I have many occasions say۔d to my apostles and to my disciples, I now declare to yous:  beware of the leaven of the Pharisees, which iz hypocrisy birth۔d of prejudice and nurture۔d in traditional bondage, despite the fact that many Pharisees iz honest of heart and some of they abide here as my disciples.  Soon our enemys’ secret plans will be bring۔t from dark۔ness into the light and proclaim۔d from house۔tops.  But I say to yous, my friends, when they seek to destroy the son of man, be not afraid of they.  Fear not those who, although they may be able to kill the body, after that have no more power over yous.  Iz not five sparrows sell۔d for a pittance?  And yet, when these birds flit around in quest of they’s sustenance, not one of they exist without knowledge of the Father, the source of all life. To the seraphic guardians every hair of your head iz number۔t.  I say to yous:  fear not; yous iz much more value۔able than sparrows.  All of yous who have had the courage to confess faith in my gospel I will soon acknowledge before the angels of heaven; but he who shall know۔ly deny the truth of my teach۔ins before mans shall be deny۔t by his guardian of destiny before the angels of heaven.  And when our enemys bring yous before the leadrule۔ors of the synagogues and before other high authoritys, be not anxious as to how yous should answer they’s questions, because the spirit that reside within you shall certain۔ly teach you what to say to honor the gospel of the king۔dom.”  Ask۔d Jesus, “How long will you tarry in the valley of decision?  Why should a Jewan or a gentile hesitate to accept the good news that he iz a son of the eternal God?  How long before yous accept your spiritual inheritance?  I come۔d to this world to reveal the Father to yous and to lead yous to the Father.  The first I have do۔d, but the last I may not do without your consent; the Father never compel any man to enter the king۔dom.  The invitation ever have been and always will be:  whoever will, let he come and free۔ly partake in the water of life.”
            As the apostles baptize۔d believe۔ors, Jesus talk۔d to those who tarry۔d.  A young man say۔d to he, “Mastor, my father die۔d leave۔ing much property to me and my brother, but my brother refuse to give me my share.  Will you, then, tell my brother divide this inheritance with me?”  Jesus respond۔d, “Man, who make۔d me a divide۔or over yous?  Where do۔d you get the idea that I give attention to the material affairs of this world?”  Turn۔ing to those around he, he add۔d, “Have yous not read۔d the commandment, ‘Do not covet’?  Happy۔ness come not from the power of wealth, neither do joy spring from riches.  Wealth, in itself, iz not a curse, but the love of riches dur many occasions lead to such devotion to world۔y things that the soul become blind۔d to the beauty of the spiritual reality of the king۔dom of God on Earth and to the joys of eternal life in heaven.”  He continue۔d, “Let me tell you a story of a man whose land produce۔d plentyful۔ly.  When he had become rich, he wonder۔d, ‘What shall I do with all my riches?’  He decide۔d, ‘This I will do:  I will pull down my barns and build big۔er ones, thus will I have abundant room to store my fruits and my products.  Then can I say to my soul, soul, you have much wealth lay۔d up for many years; take now your ease:  eat, drink, and be jolly.’  But this rich man wuz also fool۔ish.  In provide۔ing for the material requirements of his mind and body, he had fail۔d to add treasures in heaven for the satisfaction of the spirit and for the salvation of the soul.  And even then he wuz not to enjoy the pleasure of consume۔ing his hoardsave۔t wealth, because that same night wuz his soul require۔t of he:  brigands force۔ably enter۔d his house and kill۔d he, then plunder۔d his barns, and burn۔d what remain۔d.  Over his land his lawfulheirs among theyselfs fight۔d.  Afterall, wealth do not endure.  The love of riches all too often obscure and even destroy the spiritual vision.  Fail not to recognize the danger of wealth’s become۔ing, not your servant, but your mastor.”  Then, as peoples walk۔d down to the river to witness the baptize۔ing, the man with the inheritance problem come۔d private۔ly to Jesus because he consider۔d Jesus had deal۔d harsh۔ly with he; and when the Jesus had again earhear۔d he, he reply۔d: “My son, why do you miss the opportunity to feed upon the bread of life, on a day alike this, to indulge your covet۔y disposition?  Do you not know that the Jew۔y laws of inheritance will be true۔ly administer۔t if you will go with your complaint to the lawcourt of the synagogue?  Can you not see that my work have to do with make۔ing sure that you know about your heaven۔y inheritance?”  Jesus send۔d the young man away, say۔ing to he, “My son, what shall it profit you if you gain the entire world and lose your own soul?”
            Jesus go۔d into his tent to rest, and after supper, when he and the twelve gather۔d for they’s night۔y conference, Andrew ask۔d what they had miss۔d dur the afternoon teach۔in.  Jesus say۔d that three questions must be answer۔t by all who acquire great wealth:  how much do۔d you accumulate, how do۔d you acquire it, how do۔d you utilize it?  He emphasize۔d, “My words to yous apostles iz different from my words speak۔d to the disciples and the multitude because you have forsake۔d everythin, not only to follow me, but to be ordain۔t as ambassadors of the king۔dom.  Do not worry about temporal things, about what yous shall eat or wear.  When yous iz tempt۔d to doubt the certainty of your bread, consider the ravens:  they neither plant nor reap, they have no depositorys or barns, and yet the Father provide food for every one of they that seek it.  And of how much more value iz yous than birds!  Besides, fret۔ing can do nothin to supply your material needs.  Consider the lilys, how they grow:  they toil not, yet even Solomon in all his glory wuz not array۔t alike one of they.  If God so clothe the grass of the field, how much more shall he clothe yous, the ambassadors of the heaven۔y king۔dom.  Let me assure yous once and for all that if you dedicate your lifes to the work of the king۔dom, all your needs shall be supply۔t.  Seek the great۔er, and the less۔er will be find۔t therein.  Ask for the heaven۔y, and the earth۔y shall be include۔t.  The shadow iz certain to follow the substance.”
            Begin۔ing in early February, Jesus and ten of his disciples tour۔d the places in Pelea where the associates of Abner and the womans’ contingent wuz work۔ing with considerable success, as many new believe۔ors wuz baptize۔d.  Jesus direct۔d the attention of his apostles to the fact that the gospel of the king۔dom could spread without they’s participation, and without the performance of miracles.  Moreover, the gospel reflect۔d not so much Jesus’s personality, but his teach۔in.
            While most Canaanans eat۔d two meals per day, it wuz the custom of Jesus and the apostles when journey۔ing to pause mid۔day for rest and refreshment.  At one such noontide stop enroute to Philadelphia, Thomas ask۔d whether angels and other spirit beings wuz able to prevent accidents.  Jesus, after express۔ing exasperation at yet another material question, answer۔d, All too long have your fathers believe۔d that prosperity wuz the token of divine approval, that adversity wuz proof of God’s un۔pleasure.  I declare that such beliefs iz superstitions.  The Father cause his rain to fall on the just and the un۔just; the sun alikewise shine on the righteous and the un۔righteous. Yous know about those Galileens whose blood Pilate mingle۔d with the sacrifices, but I tell yous those Galileens sin۔d no more than they’s fellows. Yous also know about the 18 mans upon who the tower of Siloam fall۔d, kill۔ing they; think not that they wuz worse offend۔ors than they’s brethren.  Those folks wuz simple۔ly innocent victims of accidents of time.  Jesus continue۔d, “A man plant۔d a fig tree in his yard, and when it produce۔d no fruits, he summon۔d the vine dress۔or and say۔d, ‘Here have I come these three seasons look۔ing for figs on this tree and have find۔d none.  Why should this barren tree encumber the ground?  Cut it down.’  The head garden۔ort answer۔d, ‘Let it alone for one more year so that I may dig around it and put fertilize۔or; next year if it produce no fruits, it shall be cut۔t down.’  And when they had thus comply۔d with the laws of fruitful۔ness, because the tree wuz alive and good, they wuz reward۔d with an abundant yield.”  Add۔d Jesus, “In the matter of sick۔ness and health, know that these body۔y conditions iz the result of material causes.  Health iz not a smile of heaven, neither iz affliction a frown of God.”
            In the city of Philadelphia there reside۔d a wealth۔y and influential Pharisee who had accept۔d the teach۔ins of Abner, and he invite۔d Jesus to his house Sabbath mornin for breakfast.  Among the fourty others invite۔t wuz many Pharisees, some arrive۔ing all the way from Jerusalem.  As Jesus linger۔d by the door chat۔ing with Abner, and after the host had seat۔d hisself, there enter۔d into the dine·room one of the lead۔ing Pharisees of Jerusalem, a membor of the Sanhedrin, and, as wuz his habit, he walk۔d straight for the seat of honor at the leftside of the host.  But because that seat had been reserve۔d for Jesus, and that on the rightside for Abner, the host beckon۔d the Jerusalem Pharisee to sit elsewhere, and the dignitary wuz thereby much offend۔t.  Soon they wuz all seat۔d and enjoy۔ing visit۔ing among theyselfs, the majority being either disciples or friend۔y to the gospel.  As the meal end۔d, Jesus stand۔d and say۔d, “My brethren, when you iz bid۔t to a feast, sit not in the chief seat, lest, perchance, a more honor۔d man than you have been invite۔t, and the host will need to request that you relinquish your place to he, and with shame you will be require۔t to take a low۔er place at the table.  Instead, arrive۔ing at the feast, sit in the low۔est seat, so that, when the host look over the guests, he may say to you, ‘My friend, why sit in the seat of the least?  Come up high۔er’.  Thus will such a one have glory in the presence of his fellow guests.  He who exalt hisself shall be humble۔t, while he who true۔ly humble hisself shall be exalt۔t.”  One of the lawyors, desire۔ing to relieve the result۔ing silence, thought۔lessly comment۔d, “Blessed iz he who shall eat bread in the king۔dom of God” – a common say۔in.  Respond۔d Jesus, “A leadrule۔or host۔d a great supper, and have۔ing invite۔d many guests, he dispatch۔d his servants at supper۔time to say to those who wuz invite۔d, ‘Come, because everythin iz ready.’  But all voice۔d excuses.  The first say۔d, ‘I have justnow purchase۔d a farm, and I must go certify it; I pray you excuse me.’  Another say۔d, ‘I have purchase۔d five yoke of oxes, and I must go to receive they; I pray you excuse me.’ And another say۔d, ‘I have justnow marry۔d, therefore I can·not come.’  When the servants report۔d, the mastor of the house express۔d wrath, say۔ing, “The fatlins have been kill۔t, and all iz in ready۔ness for my guests, but they have spurn۔d my invitation. Go out quick۔ly, therefore, into the streets and lanes of the city, out to the main roads and the byways, and bring hither the poor and the outcast, the blind and the lame, that the marriage feast may have guests.’  The servants do۔d as command۔t, but even then there wuz room for more guests.  Then say۔d the lord to his servants: ‘Go now out into the country and invite all to come, so that my house may be fill۔t.  I declare that none of those who wuz first invite۔d shall taste of my supper.’  Thus the servants do۔d as they’s mastor command۔d, and the house wuz fill۔d.”  Many of the Pharisees thenupon depart۔d with sneer۔ing expressions, but one, comprehend۔ing the mean۔in of the parable, that day become۔d baptize۔t.
            Abner had arrange۔d for Jesus to teach in the Philadelphia synagogue dur the Sabbath day, the first time Jesus had appear۔d in a synagogue since they had all been shut۔t to his teach۔ins by command of the Sanhedrin (who had no authority east۔ward of river Jordan).  As the ceremony wuz conclude۔ing, Jesus notice۔d an old woman with a downcast expression, and who wuz much bend۔d in form.  Clear۔ly she had long been fearful, all joy have۔ing pass۔d out of her life.  Jesus step۔d down from the pulpit and walk۔d over to she and, touch۔ing her bow۔d-over form on the shoulder, say۔d: “Woman, if you would only believe, you could be entire۔ly free from your infirmity.”  She, who had been bend۔t by mood·depression and fears dur more than 18 years, believe۔d his words and by faith immediate۔ly straighten۔d up.  Then, see۔ing that she had become۔d straighten۔d, she lift۔d her voice and glorify۔d God.  Witnesses declare۔d – despite the fact that her mental affliction wuz remove۔d by the power of her faith – that Jesus had miraculous۔ly heal۔d a physical disorder.
            Late the subsequent evenin as the night۔y conference with the apostles wuz end۔ing, a run۔ort arrive۔d from Bethany, bring۔ing a message from Martha and Mary:  “Lord, he who you love iz grave۔by sick.”  Jesus’s impulse wuz to depart immediate۔ly to Bethany, but dur the next few moments he receive۔d a divine communication that the sisters’ brother Lazarus wuz already dead.  It then occur۔d to Jesus that the situation prezent۔d a lastditch opportunity to try to persuade Jerusalem’s religious lead۔ors to accept his teach۔in.  Jewans cling۔d to the concept of a miracle-work۔or deliver۔or, and although Jesus had long ago decide۔d not to utilize his supra·natural powers, despite instances where a mixture of his deep sympathy and God’s will combine۔d to create apparent miracles, he silent۔ly ask۔d God’s consent to allow manifestation of power over death.  Jesus’s divine indwell۔ing presence had already issue۔d commands (15 minutes before Lazarus’ last breath) for Lazarus’s divine indwell۔ing presence to remain on the planet after Lazarus’s death – halt۔ing the normal practice of depart۔ing at the moment they’s hosts nolonger live۔d.  To the run۔ort from Bethany, Jesus reply۔d, “The sick۔ness iz really not to the death.  Doubt not that it may be utilize۔t to glorify God and exalt the son.” 
            Jewans also believe۔d that while the spirit or soul could linger near a body two or three days after it’s death; it never tarry۔d after the third day, when body۔y decay wuz already advance۔d.  Therefore Jesus wait۔d in Philadelphia two more days before announce۔ing to his apostles that he wuz depart۔ing for Bethany.  With one voice they urge۔d he to re۔consider, argue۔ing that in Judea agents of the Pharisees would certain۔ly arrest he; then, non۔able to dissuade he, they, along with almost 40 friends and enemys, accompany۔d he. 
            Enroute, at lunch۔time Wednesday, he say۔d to the group, “The Father give salvation as a gratis gift to all who have faith to receive sonship in the divine family. There iz nothin mans can do to earn this salvation.  Deeds of self۔righteous۔ness can·not purchase the favor of God, and much pray۔ing in public will not atone for lack of live۔in faith in the heart.  Mans yous may deceive by your out۔ward service, but God look into your souls.”  He then tell۔d they a parable about two mans – a Pharisee and a tax·collect۔or – who enter۔d the temple.  Pray۔d the Pharisee to hisself, ‘God, I thank you that I iz not alike other mans:  extortion۔ors, ignorant, un۔just, adulterors, or even alike this tax·collect۔or.  I foodfast twice a week, and tithe.’  The tax·collect۔or, stand۔ing nearby, beat۔d his chest, pray۔ing, ‘God, be mercyful to me, a sin۔or.’  Explain۔d Jesus, “I tell yous that the tax·collect۔or go۔d home with God’s approval rather than the Pharisee.  He who exalt hisself shall be humble۔t, but he who humble hisself shall be exalt۔t.”
            After cross۔ing river Jordan, that night in Jericho un۔friend۔y Pharisees try۔d to entrap Jesus by induce۔ing he to discuss marriage and divorce, as had they’s fellows one time in Galileen.  Jesus artful۔ly avoid۔d they’s efforts, and as usual resist۔d temptation to articulate moral laws, which change۔d with place and century.  Yet regard۔in the lax and un۔fair divorce practices of Jerusalem Jewans, who permit۔d a man to divorce his wife for such trifle۔y reasons as being a poor cook or fault۔y house·tend۔orm, thereby free۔ing he for a more attractive woman, Jesus – who teach۔d nothin that do۔d not accord womans equality with mans – outpoint۔d they’s un۔justice to womans and children.  He exalt۔d marriage as the ideal, the high۔est form, of human relationships. 
            The next day they journey۔d toward Bethany.  Ap noon, as they wuz descend۔ing from the brow of a hill, they spotnotice۔d Martha hurry۔ing toward they.  When she reach۔d they, she fall۔d at Jesus’s foots, exclaim۔ing, “Mastor, if you had been here, my brother would not have die۔d!”  Jesus lift۔d she up, say۔ing, “Only have faith, Martha, and your brother shall rise again.”  She answer۔d, after explain۔ing that Lazarus had die۔d soon after they had dispatch۔d the run۔ort, that she had not abandon۔d hope.  At the house wuz gather۔t many mourn۔ors – both friends and foes of Jesus – because the sibs’ father Simon had been a lead۔ing resident of Bethany village, and the family own۔d extensive vineyards and olive orchards, which besides add۔ing to they’s prestige enable۔d they to afford a private burial tomb on they’s land.  Mary, greet۔ing Jesus, fall۔d to the ground, exclaim۔ing, “If only you had been here, my brother would be alive!”  Jesus, see۔ing how they grieve۔d (although notice۔ing with disgust that some of the mourn۔ors wuz express۔ing fals sorrow), wuz move۔d with compassion.  After comfort۔ing Martha and Mary, he ask۔d they, “Where have you lay۔d he?”  Martha say۔d, “Come and see.”  As Jesus follow۔d the two sorrow۔ing sisters, he weep۔d – at which his enemys sneer۔d, ask۔ing each other, “If he so care۔d, why do۔d he tarry so long before come۔ing to Bethany?” and, “If he iz what they claim, why do۔d he not save his dear friend?”  Jesus and the two sisters walk۔d through the garden to the family tomb, a small natural cave in the face of a tall boulder.  Mourn۔ors, who follow۔d, wuz non۔aware of a vast concourse of many types of celestial beings assemble۔d under the lead۔orship of angel Gabriel, by direction of Jesus’s divine indwell۔ing presence; vibrate۔ing with expectancy, they wuz ready to execute the bid۔ing of they’s beloved sovereign.  Jesus say۔d, “Take away the stone.”  Martha object۔d, “Must we roll it away?  My brother have now been dead four days, thus iz decay۔ing.”  Jesus say۔d, “Do۔d I not send word that his sick۔ness wuz not to the death?  Why do you doubt?”  Apostles, with the assistance of neighbors, then roll۔d the boulder away from the cave's entrance.  As ap 45 mortals peer۔d inside the tomb, they could dim۔ly see the form of Lazarus, wrap۔d in linen grave cloths, his face cover۔d with a napkin, lay۔ing on a rightside low۔er niche.  Jesus raise۔d his gaze sky۔ward, say۔ing, “Father, I iz thankful that you earhear۔d and grant۔d my request.”  Then he call۔d out with a loud voice, “Lazarus, come forth!”  While the human observe۔ors remain۔d motion۔less, the vast celestial host spring۔d in unity to action.  Moments later the hitherto life۔less form of Lazarus stir۔d.  Then he sit۔d up on the edge of the stone shelf.  As he stand۔d, the divine indwell۔ing presence of Jesus issue۔d a command to the wait۔in former divine indwell۔ing presence of Lazarus to resume abide۔ing in the mind and soul of the resurrect۔t man.  Jesus say۔d to those around he, “Loosen his coverwrap۔ins.”  As Lazarus walk۔d out of the tomb, mourn۔ors gasp۔d with astonishment.  Except Mary, Martha, and the apostles, everybody flee۔d:  some toward the house, many hasten۔ing onward toward they’s own hōm۔s.  Lazarus greet۔d Jesus and the apostles, and ask۔d the mean۔in of his grave cloths and why he had awake۔d in the garden.  His sisters tell۔d he of his death on Sunday, his burial, and his resurrection that day, Thursday.  Lazarus then kneel۔d before Jesus, give۔d thanks, and offer۔d praise to God.  Jesus, take۔ing he by the hand and lift۔ing he up, say۔d, “My son, what have happen۔d to you will also be experience۔t by all who believe this gospel, except that they shall be resurrect۔t in a more gloryous form. You shall be a live۔in witness of this truth.  Now we all go into the house and partake of nourishment for our physical bodys.”
            A puzzle۔y aspect of the dramatic event wuz that Jesus’s divine indwell۔ing presence issue۔d a command to Lazarus’ divine indwell۔ing presence not to depart the planet upon Lazarus’ death more than half a day before the run۔ort reach۔d Jesus (at which time Lazarus had been dead dur 11 clockhours), and thus before Jesus subsequent۔ly conscious۔ly form۔d the idea of bring۔ing Lazarus back to life.  Puzzle۔y, also, wuz why the condition that cause۔d his death, upon his ressurection, did not again kill he.
            The story of Lazarus’s resurrection quick۔ly spread۔d over all Jerusalem, and begin۔ing the next mornin many mans and womans go۔d to Bethany to look upon Lazarus and talk with he, many then declare۔ing they’s belief in Jesus.  That afternoon in Jerusalem the Pharisees, alarm۔t and disconcert۔t, meet۔d with the Sanhedrin to determine what should be do۔t.  They iterate۔d they’s objections to Jesus’s teach۔in, declare۔ing that he wuz a friend of sin۔ors (even share۔ing meals with they), a blaspheme۔or (claim۔ing equality with God), a law violate۔or (heal۔ing the sick dur the Sabbath and violate۔ing meal-time wash۔in rules), and in league with the devil (by which he presume۔ably perform۔d apparent miracles).  They express۔d fears that if Jesus wuz not immediate۔ly stop۔d, soon all common peoples would believe in he.  After more than two clockhours of acrimonious debate, a lead۔ing Pharisee prezent۔d a resolution call۔ing for Jesus’s immediate death.  When the Sanhedrin formal۔ly commit۔d to kill۔ing Jesus, 14 of they’s membors, outrage۔t at the violation of precedent by condemn۔ing to death without lawcourttrial, resign۔d and withdraw۔d.  The death resolution thus remain۔d without effective opposition.  Conclude۔d high priest Caiaphas, “Better that one man die, than that the community die.”
            Later that Friday Jesus receive۔d warn۔ins of the plans of the Sanhedrin, but he continue۔d rest۔ing dur the Sabbath with friends in Bethpage, a neighbor۔y village, off the main road and a short distance north·west of Bethany.  Early Sunday mornin he and the apostles assemble۔d at the home of Lazarus, then commence۔d they’s trek back east۔ward toward the Pella camp.  Walk۔ing along, Nathaniel ask۔d Jesus, “What shall we teach the peoples regard۔in the heaven۔y minister۔ors?”  Jesus reply۔d, “Angelic hosts iz a separate type of create۔t beings; they iz entire۔ly different from – have only a spiritual akinship with – mortal creatures, and they function as a distinct group of universe intelligences.  Angels iz not the glorify۔t spirits of mortals who have continue۔d onward to progress through the mansions on high.  Angels iz a direct creation; they do not reproduce, nor do they die.  They iz spirit servants.  By they’s ministry do one world remain in contact with other worlds.  Angels iz concern۔d with the way whereby man’s spirit iz release۔t from the tabernacles of the flesh and his soul escort۔t to the mansions in heaven; they iz the sure and heaven۔y guide۔ors of the soul of man dur that non۔definite period that intervene between death of the flesh and new life in the spirit abodes.  They iz neither all-wise nor all-powerful, but loyal angels iz true۔by pure and holy.”  Jesus add۔d, “If you had your spiritual eyes anoint۔d, you would behold the angels of God ascend۔ing and descend۔ing.”
            When Jesus and the apostles reach۔d the Pella camp late Monday evenin, the entire assembly – number۔ing almost 4,000 visit۔ors plus ap 1,000 at the teach۔ors’ camp – wuz agog, have۔ing learn۔d two days early۔er of the miraculous resurrection of Jesus’s friend Lazarus.  Not since the feed۔in of the five thousands had anythin so stir۔d the imagination of the multitude.  Begin۔ing the next afternoon, Jesus preach۔d to the crowd, each evenin answer۔ing questions of the apostles and some of the advance۔y disciples.
            That Thursday afternoon as he address۔d the multitude, he say۔d, “A certain man had two sons.  The young۔er wuz lightheart۔y and carefree, always seek۔ing fun and shirk۔ing responsibility, while his old۔er brother wuz serious, sober, hardwork۔y, responsible.  The brothers despise۔d each other, often quarrel۔ing and bicker۔ing.  The young۔er lad wuz cheerful and vivacious, but indolent and non۔rely۔able; the old۔er son wuz steady and industrious, but self-center۔y, surly, conceitful.  The young۔er enjoy۔d play but shun۔d work; the old۔er devote۔d hisself to work but seldom play۔d.  The relationship wuz so un۔agree۔able that the young۔er son petition۔d they’s father, “Give me the third portion of your possessions that would fall to me, and allow me to go out into the world to seek my own fortune.’  Thus the father, know۔ing how un۔happy he wuz at home with his old۔er brother, divide۔d his property, give۔ing the youth his share.  Thenupon the young man venture۔d upon a journey to a distant land, but, find۔ing nothin profitful to do that wuz also pleasureful, he soon waste۔d all his inheritance in riotous live۔in.  When he had spend۔d all, there arise۔d in that land famine, and he find۔d hisself in want.  When he suffer۔d hunger and his distress wuz great, he find۔d an employ۔ort who send۔d he into the fields to feed swines, and he crave۔d to fill hisself with the husks that the swines eat۔d, but wuz give۔t little.  One day he think۔d, ‘How many hire۔d servants of my father have bread enough and to spare while I die with hunger, feed۔ing swines here in a foreign land!  I will arise and go to my father, and say to he:  father, I have sin۔d against heaven and against you.  I iz no more worth۔y to be dub۔t your son; only make me one of your hire۔t servants.’  Thenupon he start۔d toward his father’s house.  Meanwhile the father had grieve۔d much for his son, miss۔ing great۔ly the cheerful, though tact۔less lad, and often look۔d yonder for his return, so that dur the day the son approach۔d his home, even while he wuz yet far away, the father see۔d he and, move۔d with compassion, run۔d out to meet he, and with affectionate greet۔in he, embrace۔d, and kiss۔d he.  The son then look۔d into his father’s tearful face and say۔d, ‘Father, I have sin۔d against heaven and in your sight; I iz no more worth۔y to be dub۔t a son’ – but he do۔d not find opportunity to complete his confession because his joyful father call۔d to his servants, say۔ing, ‘Kill the fat۔t calf, and we will and make jolly, because my son wuz dead and iz again alive; he wuz lost and iz find۔t.’  As they wuz celebrate۔ing, the old۔er son return۔d from his day’s work in the field, and, near۔ing the house, earhear۔d music and merryment.  And learn۔ing the reason, he feel۔d so hurt and anger۔y he would not go into the house.  When his father earhear۔d of his resentment, he go۔d out to entreat he.  But the old۔er son would not yield, say۔ing, ‘Here these many years have I serve۔d you, never transgress۔ing the least of your commands, and yet you never rejoice۔d over my faithful service, or even give۔d me a young goat that I could make jolly with my friends.  Yet when this your son return, have۔ing squander۔d your substance with harlots, you make haste to kill the fat۔t calf and make jolly over he.’  Because the father true۔ly love۔d both of his sons, he try۔d to reason with this old۔er one, ‘But, my son, you have all the while been with me, and all this that I have iz yours.  You could have had a young goat at any time you had make۔d friends to share your merryment.  But it iz only proper that you should now join with me in being glad and jolly because of your brother’s return.  Think of it, my son, your brother wuz lost and iz find۔t!’”
            Jesus like۔d to tell the story of the lost sheep to show that when peoples stray non۔intentionally, the shepherd of the chun will go out and search for they.  It’s companion story wuz the lost son, who stray۔d intentional۔ly, yet still wuz restore۔t into his father’s house and heart.  That parable and the storytale of the goodsamaritan wuz his favorite way of teach۔ing the love of God and the neighbor۔ness of peoples.
            Another afternoon Jesus deliver۔d a sermon explain۔ing his often utilize۔t phrase “king۔dom of heaven”.  King۔doms wuz territorys of kings, and kings wuz dictatorial leadrule۔ors not know۔d for they’s benevolence, but Jesus often insist۔d that the king۔dom of heaven do۔d not refer to a political territory, and that God wuz love۔y, and not a king.  Therefore peoples wuz confuse۔t.  Jewans had long contemplate۔d a come۔ing “king۔dom of God”, but to they “king۔dom” mean۔d Jew۔y territory in Judea and Galilee, which they name۔d Israel, whereas to Jesus the king۔dom mean۔d all peoples (Jewans and gentiles, wherever they reside۔d in the world) who declare۔d they’s faith in the “father۔hood of God”, thus become۔ing membors of the “brother۔hood of mans”.  Some mothers and sisters in the crowds wonder۔ing where they fit۔d.  A few advance۔y listen۔ors vague۔ly comprehend۔d when Jesus say۔d, “the king۔dom of heaven iz within you”, but the majority fixate۔d on what he also often refer۔d to as the “future king۔dom”, which they believe۔d would be the political king۔dom in which a Jewan king (a descendant of king David) would oust the Romans and benevolent۔ly reign over Jewans in Canaan.
            The next day Jesus announce۔d that he and his apostles would depart to visit towns and villages in southern Perea, then go over to Jerusalem for the Passover.  Many hope۔d that at Jerusalem he would claim king David’s throne.  As David Zebedee shut۔d the Pella camp, Jesus and ap one-thousand follow۔ors head۔d south۔ward.  At the ford, ap 500 disciples cross۔d the river to go to Jerusalem, the remain۔y ap 500 disciples and the apostles remain۔ing with Jesus, where at city Heshbon they meet۔d Abner.  Jesus direct۔d that the labors of the seventy gospel messagors should not be interrupt۔t by the Passover feast, and that they should continue with they’s work regard۔less of what would occur in Jerusalem.  He also counsel۔d Abner to permit the womans’ contingent to go, if they desire۔d, to Jerusalem for the Passover.  Say۔d Jesus to Abner, “My son, I know you will be true to the king۔dom, and I pray the Father grant you wisdom that you may love and comprehend your brethren.”  As they continue۔d onward, on the safe side of the river, travel۔ing from town to town, large numbers of disciples depart۔d for Jerusalem, so that after two weeks when Jesus head۔d for Jerusalem for the Passover, the number of those who accompany۔d he had dwindle۔d to less than two hundreds.
            Everybody had earhear۔d the Sanhedrin’s announcement, broadcast۔d throughout Canaan, that Jesus had been condemn۔d to die, and they’s command that anybody know۔ing his whereabouts should inform they, but the apostles and the remain۔ing disciples wuz not much alarm۔t, main۔ly because, since the resurrection of Lazarus, they reason۔d that in an emergency Jesus could assert his divine power to triumph over his enemys.  That hope, verge۔ing on expectation, couple۔d with they’s profound faith in the spiritual supremacy of they’s mastor, boost۔d they’s courage, as they prepare۔d to follow Jesus into Jerusalem.
            On Wednesday evenin, March 29, Jesus and his follow۔ors, after complete۔ing they’s tour of southern Perea, encamp۔d at Livias on they’s way to Jerusalem.  Late that night Simon Zelotes and Peter, have۔ing conspire۔d for delivery of more than one hundred swords, receive۔d the weapons, and distribute۔d they to all who would accept they, to wear conceal۔d beneath they’s cloaks.  Early the next mornin Jesus, without disclose۔ing that he know۔d about the swords, address۔d the group, say۔ing, “My children, yous have been with me a long while, and I have teach۔d yous much that iz needful for this time, but I would now warn yous not to put your trust in the non۔certaintys of the flesh nor in the frailtys of man’s defense against the trials and tests that lay ahead.  We will go to Jerusalem, where yous know the son of man have been condemn۔d to death.  Again I tell yous that the son of man will be deliver۔t into the hands of the chief priests and the religious leadrule۔ors, that they will condemn he and then deliver he into the hands of the gentiles.  And so will they mock the son of man, even spit upon he, and scourge he, and they will deliver he to death.  And when they kill the son of man, be not dismay۔t, because I declare that on the third day he shall rise. Take heed, and remember that I have forewarn۔d yous.”  The apostles ponder۔d the pronouncements, but dare۔d not accept they as literal.
After breakfast a group of friend۔y Pharisees approach۔d Jesus, say۔ing, “Flee in haste!  Herod, as he seek۔d John, now seek to kill you.  He fear an uprise۔in.”  They speculate۔d that the resurrection of Lazarus had alarm۔d Herod, and that the Sanhedrin’s death resolution had embolden۔d he.  “We bring you this warn۔in so that you may escape.”  Jesus reply۔d, “Herod, have۔ing stain۔d his hands with the blood of John, would much prefer that the son of man go up to Jerusalem to suffer and die at the hands of the chief priests.”  To his apostles, he say۔d, “From olden times have prophets perish۔d in Jerusalem, thus it iz appropriate that the son of man go up to the city of the Father’s house to be offer۔t up as the price of bigotry, religious prejudice, and spiritual blind۔ness. Oh Jerusalem, Jerusalem, which kill prophets and stone teach۔ors of truth!  How often would I have gather۔d your children even as a hen gather her own brood under her wings, but you would not let me do it!  Nevertheless, we will we go up to Jerusalem to attend the Passover and fulfill the will of the Father in heaven.”  Therefore do۔d they cross the river into Judea, and proceed onward to Jericho.
            Late that afternoon as Jesus and his apostles, at the head of a group of ap 200 follow۔ors, approach۔d the walls of Jericho, hundreds of inhabitants flock۔d to meet he and escort they into the city.  Near the city gate among a throng of beg۔ors wuz Bartimeus, an old man who had been blind since his youth.  He had earhear۔d about Jesus’s heal۔ing blind Josiah in Jerusalem, but had miss۔d see۔ing Jesus dur his recent۔est trip through the city.  Learn۔ing that Jesus wuz pass۔ing by, he cry۔d out, “Jesus, Jesus, have mercy upon me!” loud۔er then loud۔er.  Jesus, earhear۔ing he, stop۔d walk۔ing, and say۔d, “Bring the man to me.”  When Bartimeus had been guide۔t forth, Jesus ask۔d he, “What do you want me to do for you?”  Answer۔d the blind man, “I would have my sight restore۔t.”  Jesus respond۔d, “You shall receive your sight.  Go your way.  Your faith have make۔d you entire.”  Immediate۔ly he receive۔d his sight, and he remain۔d near Jesus, glorify۔ing God, as the multitude marvel۔d.
            The sun wuz set۔ing as the procession enter۔d Jericho, and as they pass۔d the customs house, Zaccheus, the chief tax·collect۔or, who wuz quite wealth۔y and had earhear۔d much about the prophet from Galilee, strain۔d to see Jesus, but the crowd wuz thick and he wuz short of stature.  Resolve۔ing to lay eyes on he before he depart۔d, he run۔d ahead of the crowd, and climb۔d a sycamore tree whose branches overhang۔d the road.  When Jesus see۔d he, he stop۔d, and say۔d, “Make haste, Zaccheus, come down, because tonight I must abide at your house.”  The tax·collect۔or, from amazement and haste, almost fall۔d from the tree; hurry۔ing over to Jesus, he express۔d joy at have۔ing he as a guest in his house.  As they walk۔d to Zaccheus’ nearby home, city residents express۔d surprise that Jesus would consent to abide with a tax·collect۔or; one of the Jericho Pharisees, stand۔ing nearby, say۔d, “See how he have go۔t to lodge with a sin۔or, an extortion۔or, and a rob۔or of his own peoples.”  When Jesus earhear۔d that, he look۔d at the tax·collect۔or and smile۔d.  Zaccheus then stand۔d upon a stool and announce۔d to the crowd, “Peoples of Jericho, earhear me!  I may be a tax·collect۔or and a sin۔or, but the great teach۔or have come to abide in my house; and before he enter, I tell yous that I will bestow half of all my products upon the poor, and begin۔ing tomorrow, if I wrongful۔ly exact anythin from any man, I will restore it four۔fold.  I will seek salvation with all my heart and learn to do righteous۔ness in the sight of God.”  Jesus then say۔d to the crowd, “Today have salvation come to this home.  Marvel not at what I say nor take offense at what we do, because I have long declare۔d that the son of man have come to seek and to save they who iz lost.”
            After lodge۔ing with Zaccheus, in the mornin they trek۔d up·hill along the socald road of rob۔ors, arrive۔ing at Bethany late afternoon.  Ever since Lazarus had been resurrect۔t, a steady stream of curious visit۔ors had arrive۔d at his house, thus they arrange۔d for Jesus and the apostles to stay with a neighbor۔y believe۔or, Simon, the village’s lead۔ing citizen.  Almost all villagors from Bethany and nearby Bethpage wuz believe۔ors, and that evenin many come۔d to see Jesus, comment۔ing among theyselfs that despite the death threat he remain۔d as always compose۔d, congenial, calm.  That night as he sleep۔d, the apostles, in twos, guard۔d the house, they’s swords ready.
            Early the next mornin – the Sabbath, one week before the Passover – hundreds of pilgrims arrive۔d from Jerusalem to see Jesus and Lazarus.  Agents of the Sanhedrin wuz among they, but with Jesus amid so many friends they dare۔d not arrest he.  That evenin the folks of Bethany and Bethpage join۔d in celebrate۔ing the arrival of Jesus with a public banquet at the home of Simon.  Martha direct۔d the serve۔in, and after the meal Mary, Lazarus’ other sister, open۔d a jar of rare and expensive ointment and, after anoint۔ing Jesus’s head, flowpour۔d it on his foots, which she wipe۔d with her hairs.  As the house fill۔d with the aroma, some murmur۔d indignant۔ly about the high cost of the ointment:  equivalent to a man’s year۔y wage, enough to provide bread for 5,000 peoples.  Apostle Judas step۔d over to where apostle Andrew recline۔d and say۔d, “Why wuz this ointment not sell۔d and the money bestow۔d to feed the poor?  You should speak to the mastor that he rebuke such waste.”  Jesus, overearhear۔ing comments, put۔d his hand upon Mary’s head as she kneel۔d by his side, and say۔d, “Leave she alone.  Why do yous trouble she, see۔ing that she have do۔d a good thing in her heart?  To yous who say that this ointment should have been sell۔t and the money give۔t to the poor, let me say that yous have the poor with yous always, but me yous will have only a short period long۔er.”  While Judas fume۔d with silent indignation, Jesus continue۔d, “Mary have long save۔d this ointment for my body at it’s burial, and by apply۔ing it now she have reprove۔d all of yous by evince۔ing faith in what I have say۔d about my impend۔y death and ascension to my Father in heaven.  Dur eras to come, wherever this gospel shall be preach۔t throughout the entire world, what she have do۔d will be repeat۔t in memory of she.”
            Sunday mornin in Simon’s beautyful garden, Jesus call۔d his apostles around he, and advise۔d they to refrain from any public teach۔in dur the Passover sojourn in Jerusalem.  He instruct۔d they to remain near he, to “watch and pray.”  He mention۔d not they’s swords.  David Zebedee arrive۔d with the funds from the sale of the Pella camp equipment, which he give۔d to Judas, who thenupon hand۔d the money to they’s host Simon for safe·keep۔ing in anticipation of trouble upon they’s entry to Jerusalem.  David, suspect۔ing that Jesus would not exert his divine powers or otherwise evade efforts by the religious lead۔ors to kill he, dispatch۔d a run۔ort to Bethsaida with a message to his mother Salome, urge۔ing she to come at once to Jerusalem and to bring Mary the mother of Jesus and every membor of Jesus’s family.  Act۔ing also on his own initiative, David and some of his messagors hasten۔d to Jerusalem to spread the word among visit۔ing pilgrims that Jesus of Nazareth wuz come۔ing.  In Bethany, word arrive۔d that the Sanhedrin had decide۔d that Lazarus, whose life wuz a public testament to the power of Jesus, should also be kill۔t; Jesus instruct۔d he to avoid sacrifice۔ing hisself, whenupon Lazarus and his sisters solidify۔d plans to flee across the river to Philadelphia.
            In accordance with Jewan tradition, a warrior king enter۔d a city ride۔ing a horse, whereas a king on a mission of peace enter۔d ride۔ing a donkey.  Jesus direct۔d apostles Peter and John, “Go to Bethpage, and when yous come to the junction of roads, yous will find a young donkey tie۔t there.  Bring it back with yous.  If anybody question yous, say, ‘The mastor have need of he.’”  The two apostles walk۔d over to the village, and, see۔ing a young donkey tie۔t near his mother in the open street and near a house on the corner, begin۔d dis۔tie۔ing it.  The own۔ort appear۔d and ask۔d why, and, after earhear۔ing Peter’s answer, say۔d, “If your mastor iz Jesus from Galilee, let he have it.”  When they return۔d with the young animal, the Alpheus twins put۔d they’s cloaks on it’s rear۔side, and hold۔d it while Jesus mount۔d.
            All mornin long, pilgrims, pass۔ing through Bethany enroute from Galilee and Perea to Jerusalem, had tarry۔d; number۔ing by then several hundreds, they’s mood wuz festive.  Ap noon the twelve womans of the original womans’ contingent arrive۔d with some of they’s associates, justintime to join the procession.  The strong sense of an impend۔y crisis feel۔t by Jesus’s friends and apostles and disciples wuz soften۔d by his non۔usual cheerful۔ness that sun۔y springtime early afternoon as they all start۔d toward Jerusalem, three kilo۔meters west۔ward.
            As the procession walk۔d up·hill toward the summit of Mountain of Olives, the festive crowd toss۔d they’s garments on the ground and lay۔d branches from nearby trees to make a carpet of honor for the donkey carry۔ing he who many hope۔d and some believe۔d wuz the promise۔t messiah.  As the jolly crowd move۔d on toward Jerusalem, they sing۔d the psalm, “Hosanna to the son of David.  Blessed iz he who come in the name of the Lord.  Hosanna in the high۔est.  Blessed be the king۔dom that come down from heaven.”
            Approach۔ing the brow of Mountain of Olives, Jesus’s lightheart۔y and cheerful mood notice۔ably fade۔d, and at the summit, from where he could see the city and the temple towers, and the vast multitude of pilgrims come۔ing out of Jerusalem to greet he, he begin۔d weep۔ing.  In a tearful voice, he say۔d, “Oh Jerusalem, if you had only know۔d, atleast dur this your day, the things that belong to your peace, that you could so free۔ly have had!  But soon these glorys will be hide۔t from your eyes.  You will now reject the son of peace and turn your rear۔sides upon the gospel of salvation.  The days will soon come upon you when your enemys will lay siege to you on every side; they shall total۔ly destroy you, so that not one stone shall remain upon another.  And all this shall befall you because you know۔d not the time of your divine visitation.  You iz soon to reject the gift of God, and all peoples will reject you.”
            Descend۔ing Mountain of Olives, the swell۔ing procession wuz join۔t by throngs flowpour۔ing out of the city to greet the much-discuss۔t prophet and miracle perform۔or, amid wave۔ing of palmplant branches, shout۔ing hosannas, and otherwise express۔ing glad۔ness and good fellowship.  Among the crowd wuz many Pharisees, perturb۔t by the outburst of popular acclaim, while fear۔ing to arrest he lest the populace open۔ly revolt.  As the crowd near۔d the city gate, it become۔d even more demonstrative, cause۔ing a Pharisee to call out, “Teach۔or, you should rebuke your disciples and exhort they to behave more appropriate۔ly.”  Jesus reply۔d, “It iz only proper that they thus welcome the son of peace, who the chief priests have reject۔t.  It would be use۔less to stop they, lest instead these stones by the road۔side cry out.”  The Pharisees hasten۔d on ahead of the procession to re۔join the Sanhedrin, report۔ing, “Behold, all we do iz of no avail; we iz confound۔t by this Galileen.  The peoples have become crazy about he.  If we do not stop these ignorant ones, all the world will go after he.” 
            With Jesus’s triumphant entrance, the entire city wuz might۔ly stir۔d.  Those few who dint know, ask۔d, “Who iz this man?”  And the multitude answer۔d, “The prophet of Galilee, Jesus of Nazareth.”
            While twins Thaddeus and Lebbeus Alpheus return۔d the donkey to it’s own۔or, Jesus and the other ten apostles stroll۔d around the temple, view۔ing the preparations for the Passover.  Jesus do۔d not preach.  As the sky darken۔d, and the peoples go۔d in quest of evenin meals, Jesus and the apostles, leave۔d alone, sit۔d by the treasury watch۔ing pilgrims drop in contributions – the rich put۔ing much into the receive۔ing box.  As they watch۔d, a woman, poor۔ly attire۔t, toss۔d in two arachnid۔ets (small coppers).  Comment۔d Jesus, “Heed well what we have justnow witness۔d.  This poor widoworm put۔d in more than all the others, because all these others, from they’s great wealth, give۔d trifles, but this poor woman, although she iz in want, give۔d all that she had.”
            Dur early evenin they walk۔d around the temple courtyards, and after Jesus had survey۔d familiar scenes, recall۔ing his emotions dur previous visits, he say۔d, “We will go up to Bethany for our rest.”  Thus they depart۔d the city, and as they walk۔d along the dirt road illuminate۔t by star·light, not a word wuz speak۔d, as the apostles all feel۔d intense emotions, they’s minds swirl۔ing with confuse۔y thoughts.  Peter had been ecstatic at the popular manifestation of enthusiasm enroute to the city, expect۔ing that the premier moment of his mastor’s career wuz on the brink of arrival.  But when Jesus do۔d not speak to the expectant throngs, he feel۔d stun۔t.  Hisself a superb preach۔or, it pain۔d he to see such a large and receptive audience waste۔d, but Jesus had forbid۔d the apostles to preach.  Trudge۔ing along the night road behind Jesus, he wuz perplex۔t and sad.  Andrew, the apostles’ lead۔or and emotional mainstay, had dur the gloryous procession been main۔ly occupy۔d with monitor۔ing the other apostles – particular۔ly his young۔er brother Peter, the Zebedee brothers, and Simon Zelotes, whose emotions seem۔d on the verge of veer۔ing out of control.  He wuz also concern۔d about the swords they carry۔d hide۔t beneath they’s robes.  Jesus had never been predict۔able, thus he take۔d the anticlimactic events in stride.  James Zebedee, as dur the increase۔by chill۔y night he silent۔ly walk۔d along beside his young۔er brother John, wuz try۔ing to reconcile Jesus’s permit۔ing the wild acclaim with his refusal to say a word to the throng when he arrive۔d at the temple.  Dur the approach to the city his emotions had vacillate۔d between elation at the wild greet۔in and fear of what would happen when they arrive۔d.  When Jesus dis۔mount۔d the donkey and stroll۔d around the temple, he could not comprehend the throw۔ing away of such a magnificent opportunity to proclaim the king۔dom, and had been overwhelm۔t with disappointment.  Since then his mood had been downcast, his mind grip۔d with negative non۔certainty.  His young۔er brother John, as the multitude had approach۔d Jerusalem, Jesus sit۔ing astride the young beast, had remember۔d Jesus once quote۔ing a passage in the scripture regard۔in prophet Zechariah describe۔ing the messiah as a man of peace ride۔ing into Jerusalem on a donkey – an association that prevent۔d John Zebedee from being much disappoint۔t at the fizzle۔y end of the triumphal procession, as his mind incline۔d to think and feel in symbols.  Philip had enjoy۔d the procession down۔ward Mountain of Olives, but had been increase۔ly worry۔d that Jesus would ask he to feed the multitude – crowds, because of they’s non۔predict۔ably large numbers, had always been stressful to the conscientious steward.  Once those fears wuz allay۔t, he feel۔d disappointment that nothin wuz do۔d to teach the multitude, but there wuz much he dint comprehend about Jesus, in who he had great personal faith.  Nathaniel’s philosophic nature contribute۔d to his comprehension of why Jesus, who had always shun۔d dramatic ostentation, had allow۔d hisself to become center to such a pompous procession:  to prevent being arrest۔t and imprison۔t the moment he enter۔d the city.  Therefore he wuz not surprise۔d at no great followup, and that evenin as they walk۔d along in silence, he wuz the only tranquil apostle.  Matthew, the practical finance۔or of the group, early۔er that afternoons they had start۔d down the mountain, had been confuse۔d until he also remember۔d prophet Zechariah from the scripture; he then become۔d ecstatic in his expectation of what would occur when Jesus arrive۔d at the temple at the head of the shout۔ing multitude, but when nothin happen۔d, he had become۔d, and remain۔d, deep۔ly mood·depress۔y and, trudge۔ing along beneath the black sky illuminate۔t with stars, he feel۔d emotional۔by exhaust۔y.  Thomas, dur the day’s events, had initial۔ly been the most bewilder۔t of all, as Jesus seem۔d to be act۔ing so out of character, but by the time they reach۔d the city he realize۔d that the demonstration had so frighten۔d the Sanhedrin that they dare۔d not arrest Jesus.  Dur the walk back to Bethany, put۔ing the pieces together, his mastor’s clever۔ness at plan۔ing the tumultuous entry seem humorous, a thought which cheer۔d he.  Simon Zelotes, come۔ing down the mountain in the procession, wuz fire۔d with enthusiasm.  The day had arrive۔d, he confident۔ly believe۔d, when Jesus would ascend to the throne of David.  Then the Zealot nationalists would spring to action, perhaps with he hisself as supreme military command۔or.  He even envisage۔d the Sanhedrim all dead by sunset.  He wuz the noise۔yest man in the entire multitude, but before the sun had sink۔d out of sight he had become silent, crush۔t, dis۔illusion۔t, and walk۔ing back that night to Betheny, his mind still reel۔d from shock.  Judas had view۔d the procession into Jerusalem with disgust, regard۔in Jesus, sit۔ing on the young donkey, more as a clown than a king.  It occur۔d to he to dezert, but he carry۔d the money bag.  His revengeful streak had been activate۔t by Jesus’s recent public criticism of he for his practical suggestion that the expensive ointment could have been better utilize۔t to feed the poor.  In his mind, as final۔ly they approach۔d Simon’s house in Bethany, wuz questions about what he should personal۔ly do.  The Alpheus twins Thaddeus and Lebbeus had been present for the pageant, which they consider۔d complete۔by appropriate for they’s mastor’s entrance to the city.  Upon his arrival, they had take۔d the young donkey back to Bethpage, thus they had miss۔d the anticlimactic end۔ing of the day.  When Jesus and the ten return۔d to Simon’s house, where they wuz wait۔ing, the twins do۔d not comprehend they’s fellow apostles’ pervade۔ing gloom.
            Early the next mornin, warm and sunshine۔y, they venture۔d back west۔ward – Jesus lead۔ing the way, the apostles follow۔ing behind in meditative silence.  Once in Jerusalem, they walk۔d straight to the temple, where believe۔ors wuz wait۔ing.  Jesus mount۔d one of the teach۔ing platforms, prepare۔ing to address the crowd.  Justthen, by a nearby table, an arguement between a money exchange۔ort and a Jewan from Alexandria sudden۔ly escalate۔d into a shout۔in match – which moments later wuz drown۔t by the bellow۔ing of ap one-hundred bullocks being herd۔d to the temple pens to be sell۔t to Jewans for the animal sacrifices.  Jesus, wait۔ing for the noise to subside, look۔d around the temple, where the commerce of money exchange۔ors and vend۔ors sell۔ing dovebirds and animals for blood sacrifice wuz, as usual dur the Passover, in full swing.  Compound۔ing his long-hold۔t indignation at commerce being conduct۔t in the temple of God wuz the fact that all the vend۔ors overcharge۔d, the bulk of the huge profits, because of heft۔y fees, go۔ing non۔direct۔ly to familys of the religious lead۔ors.  Jesus step۔d down from the teach۔in platform, walk۔d over to the lad who wuz drive۔ing the cattles through the courtyard, take۔d from he his whip, and swift۔ly drive۔d the animals from the temple.  Then, as the amaze۔d apostles stand۔d by, he stride۔d across the temple courtyard to the far۔est cattle pen, and proceed۔d to open the gates of stall after stall, free۔ing all the imprison۔t animals.  Pilgrims, release۔ing they’s own suppress۔d resentment, shout۔d with approval, and begin۔d overturn۔ing the tables of the money exchange۔ors.  Within minutes all commerce had been sweep۔d from the temple.  By the time the nearby Roman guard۔ors appear۔d on the scene, all wuz quiet and order۔y.
            Jesus step۔d back onto the speak۔ors’ platform.  You have this day witness۔d what wuz write۔d in the scriptures, ‘My house shall be dub۔t a house of prayer for all nations, but yous have fashion۔d it into a den of rob۔ors.’”  The crowd shout۔d they’s praise at the riddance of the profiteer۔ing merchants, then sing۔d hymnsongs.  Jesus teach۔d for the remain۔or of the day, while guard۔ors from the peoples stand۔d watch at every arch·way, forbid۔ing the carry۔ing of even an empty vessel across the temple courtyards.
            When the chief priests and the scribes earhear۔d of the incident, they feel۔d dumbfound۔t.  The Sadducees, who by then reprezent۔d a majority of the Sanhedrin, had agree۔d with the Pharisees that Jesus must be destroy۔t.  But they wuz non۔willin to risk arrest۔ing he for fear the multitude would turn against they in a fury of resentment, and they dread۔d the possibility of Roma۔y guard۔ors being summon۔t to quell a popular uprise۔in.  Final۔ly they decide۔d to try to first dis۔credit he in front of his listen۔ors.  Strict rules, centurys old, require۔d teach۔ors to first attend the rabbinic academys and subsequent۔ly be ordain۔t by the Sanhedrin; moreover, the trade۔ors and money exchange۔ors wuz all license۔t by the temple leadrule۔ors, and a percentage of they’s gains go۔d to the temple treasury.  Accord۔ly, dur early afternoon the lead۔ort of a group of authoritative oldstors approach۔d Jesus, and interrupt۔d his teach۔in by demand۔ing, “Who grant۔d you authority to do these things?” Jesus answer۔d, “I would ask you one question, after which, if you answer, I will tell you by what authority I do these things.  Do۔d John receive his authority to baptize from heaven or from mans?”  The oldstors withdraw۔d to one side, and reason۔d that if they answer۔d “from heaven”, Jesus would ask why they dint believe he, and perchance would add that he receive۔d his authority from John, while if they say۔d “from mans” the listen۔ors, who presume۔ably regard۔t John as a prophet, could turn against they. Thus they return۔d, and answer۔d Jesus’s question by say۔ing, “Regard۔in the baptism of John, we can·not answer.  We do not know.”  Jesus, look۔ing down upon they, say۔d, “Neither will I tell yous by what authority I do these things.”  He add۔d, “Because yous iz in doubt about John’s mission and array۔d in enmity against the teach۔in and the deeds of the son of man, give ears to a parable.  A certain great and respect۔d land·own۔ort had two sons, and desire۔ing the help of his sons in the management of his large estates, he say۔d to one, ‘Son, go work today in my vineyard.’  The young۔er son answer۔d, ‘I will not go’; but afterward he repent۔d and go۔d.  The father alikewise say۔d to the old۔er son, “Son, go work in my vineyard.’  That hypocritical and un۔faithful son answer۔d, ‘Yes, my father, I will go.’  But when his father had depart۔d, he go۔d not.  Now which of those sons really do۔d his father’s will?”  The peoples answer۔d with one voice, “The first son.”  Jesus say۔d, “Even so, I declare that the sin۔ors, even though they appear to refuse the call to repentance, shall see the error of they’s way and go on into the king۔dom of God before yous who make great pretensions of serve۔ing the Father in heaven while yous refuse to do the will of the Father.  It wuz not yous, Pharisees and scribes, who believe۔d John, but rather tax·collect۔ors and sin۔ors.  Neither do yous believe my teach۔in, but the common peoples earhear my words glad۔ly.”
            When the chief Pharisees and the scribes had withdraw۔d for further counsel۔in, Jesus address۔d the listen۔in multitude.  “A good man, a house own۔or, plant۔d a vineyard, plant۔d a hedgefence around it, dig۔d a pit for the juicepress, and build۔d a watch·tower for guard۔ors.  Then he rent۔d it to tenants while he go۔d on a long journey to another territory.  Dur harvest season he dispatch۔d servants to receive his rental.  But the tenants, instead of pay۔ing the servants, beat۔d one, stone۔d another, and send۔d the others away empty hand۔y.  The house own۔ort, upon earhear۔ing the report, dispatch۔d more trust۔t servants to deal with the wicked tenants, and those they wound۔d and alikewise treat۔d shameful۔ly.  The householdor thenupon dispatch۔d his favorite servant, his steward, and he they kill۔d.  Still, with patience and forbearance, he dispatch۔d many other servants, but some they beat۔d, others they kill۔d.  Decide۔d the householdor, ‘They may mistreat my servants, but sure۔ly they will show respect for my beloved son.’  But when those non۔repentant, wicked tenants see۔d the son, they reason۔d, ‘This iz the lawfulheir; come, lets kill he and then the inheritance will be we's.’  Thus they grab۔d he, and kill۔d he.”  After a pause, Jesus ask۔d, “When the lord of that vineyard earhear how they reject۔d and kill۔d his son, what will he do to those un۔grateful and wicked tenants?”  Listen۔ors answer۔d, “He will destroy those miserable mans and rent his vineyard to other, honest farm۔ors who will render to he the fruits in they’s season.”  Those who perceive۔d that the parable refer۔d to Jewans’ treatment of the prophets and Jesus exclaim۔d, “God forbid!”
            That late afternoon as Jesus prepare۔d to dismiss the multitude, a sympathetic listen۔ort worm۔d through the crowd and ask۔d, “But, mastor, what sign will you give we whereby we shall know that you iz a son of God?”  Jesus reply۔d, “One sign shall be give۔t yous.”  Point۔ing to his own body, he continue۔d, “Destroy this temple, and in three days I will raise it up.”  But those who earhear۔d do۔d not comprehend, say۔ing among theyselfs as they disperse۔d, “Dur almost fifty years wuz this temple construct۔t, yet he say he will destroy it and raise it up in three days.”
            Soon afterward commence۔d a meet۔in between the Sanhedrin and ap fifty lead۔ors from among the Pharisees, Sadducees, and scribes.  The question wuz how to kill Jesus.  The consensus re۔confirm۔d that it wuz too risk۔y to arrest he without first discredit۔ing he in the eyes of the multitude.  Accord۔ly, several groups of learn۔d mans wuz designate۔t to go the temple begin۔ing the next mornin, and fill the entire day with questions design۔d to entrap and embarrass the outspoken preach۔or in front of the multitude.
            As Jesus and the twelve trek۔d back up the western slope of Mountain of Olives enroute to Bethany, the apostles wuz again silent.  They feel۔d puzzle۔d at Jesus’s seem۔ly non۔characteristic disruption of the commercial activitys within the temple, activity presume۔ably non۔change۔d dur the ap twenty years he had been attend۔ing the Passover, thus they wonder۔d about it’s time۔in.  Perhaps, some fear۔d, he nolonger hope۔d to escape arrest, therefore nolonger need۔d to appease the religious lead۔ors, thus had final۔ly been able to express long-contain۔t indignation at the ritualistic slaughter of animals and the utilization of the house of God for monetary gain.  They’s general feel۔in, as they trudge۔d along behind Jesus in the chill۔ing black night, wuz of impend۔y doom.
            Early the subsequent mornin, Tuesday, at Simon’s home, Jesus meet۔d with Lazarus, the womans’ contingent, and ap two-tens other prominent disciples.  His words take۔d the form and tone of farewell and part۔in advice.  As the apostles appear۔d from nearby hōm۔s, he greet۔d each with a personal salutation.  To Andrew he say۔d, “Be not dismay۔d by the events ahead.  Keep a firm hold on your brethren and see that they do not find you downcast.”  To Peter he say۔d, “Put not your trust in the arm of flesh nor in weapons of steelmetal.  Establish yourself on spiritual foundations of eternal rocks.”  To James he say۔d, “Falter not because of out۔ward appearances.  Remain firm in your faith, and you shall soon know of the reality of that which you believe.”  To John he say۔d, “Be gentle; love even your enemys; be tolerant.  Remember that I have trust۔d you with many things.”  To Nathaniel he say۔d, “Judge not by appearances; remain firm in your faith when all appear to vanish; be true to your commission as an ambassador of the king۔dom.”  To Philip he say۔d, “Be unmoved by the impend۔y events.  Remain steadfast, even when you can·not see the way.  Be loyal to your oath of consecration.”  To Matthew he say۔d, “Forget not the mercy that receive۔d you into the king۔dom.  Let no man cheat you of your eternal reward.  As you have withstand۔d the inclinations of mortal nature, be steadfast.”  To Thomas he say۔d, “Nomatter how difficult, walk not by sight but by faith.  Doubt not that I iz able to finish the work I have begin۔d, and that I shall eventual۔ly see all of my faithful ambassadors in the king۔dom beyond.”  To the Alpheus twins he say۔d, “Do not allow things that yous can·not comprehend to crush yous.  Be true to the affections of your hearts and put not your trust in either great mans or change۔ing attitudes of peoples.  Stand by your brethren.”  To Simon Zelotes he say۔d, “Simon, you may be crush۔t by disappointment, but your spirit shall rise above all that may come upon you.  What you have fail۔d to learn from me, my spirit will teach you.  Seek the true realitys of the spirit and cease to be attract۔t by non۔real and material shadows.”  And to Judas he say۔d, “Judas, I have love۔d you and have pray۔d that you would love your brethren.  Be not weary in do۔ing good; and I would warn you to beware of the slippery paths of flattery and the poison darts of ridicule.”  Jesus instruct۔d eight of the apostles to erect tents on a ravine hill۔side overlook۔ing Gethsemane Publicpark on a piece of ground own۔t by they’s host Simon – to be they’s camp·siteplace (it’s location a close۔ly guard۔d secret) dur the remain۔or of Passover week – and to meet there that night.  Then, accompany۔t by two pairs of brothers – Andrew and Peter, James and John – he depart۔d for Jerusalem.
            As they walk۔d along, Peter, take۔ing advantage of the situation to clarify a discussion he had been have۔ing with James, ask۔d Jesus if it wuz necessary to repent to attain God’s forgive۔ness of sin, or, as James maintain۔d, do۔d God forgive before being ask۔t.  Jesus reply۔d, “My brethren, yous fail to grasp that inclusive sympathy that a wise parent feel toward his non۔mature and sometimes err۔y child.  It iz indeed doubtful whether intelligent and affectionate parents iz ever call۔d upon to forgive a normal child.  They’s love۔y relationship effective۔ly prevent estrangements that later necessitate repentance by the child and forgive۔ness by the parent.  A part of every father reside in the child.  The father, wise۔er, iz able to view his child’s non۔maturity inlightof his own advance۔y parental maturity.  Divine forgive۔ness, inherent in God’s infinite comprehension, iz inevitable.   Divine justice iz eternal۔ly fair.  God iz ever mercyful.”  Far۔er along the road, Jesus add۔d, “Your lack of ability or willin۔ness to forgive your fellows iz the measure of your non۔maturity, your failure to sympathize, comprehend, and love.  Peoples hold grudges and act vengefully in direct proportion to they’s ignorance of the inner nature and true yern۔ins of they’s fellows.  The human capacity to forgive apparent wrongs iz god۔alike.”
            When Jesus arrive۔d in the temple courtyard, he begin۔d to teach, but wuz quick۔ly interrupt۔t by the spokesman of a group of students, who say۔d, “Mastor, we know you iz a righteous teach۔or, and we know that you proclaim the ways of truth, and that you serve only God, because you fear no man, and that you iz no discriminate۔or of peoples.  We iz only students, and we would like to know the truth about a matter which trouble we.  Iz it lawful for we to give tribute to Caesar?  Shall we give or shall we not give?”  Jesus, look۔ing down on they, perceive۔d they’s hypocrisy and crafty۔ness:  if he advise۔d they not to pay the require۔d tax, they would go to the Roma۔y authoritys – both Pilate and Herod wuz then in Jerusalem for the Passover – and accuse he of sedition; but to advise they to pay would offend his Jewan listen۔ors’ nationalism and hatred of the Romans and they’s tax.  Jesus answer۔d, “Why do yous thus come to tempt me?  Show me the tribute money, and I will answer yous.”  When they hand۔d he a denarius coin, he look۔d at it and ask۔d they, “Whose image iz on this coin?”  When they answer۔d, “Caesar’s,” Jesus say۔d, “Render to Caesar the things that iz Caesar’s, and render to God the things that iz God’s.”  The students and they’s Herodian accomplices thenupon withdraw۔d, while the peoples smile۔d and comment۔d at they’s un۔comfort.  After Jesus sidestep۔d a question about Moses’ teach۔in, a group of Sadducees decide۔d against ask۔ing they’s prepare۔d question about angels.  A lawyor then ask۔d which wuz the great۔est commandment.  Jesus answer۔d, “Love God with all your heart and soul, with all your mind and strength.  The second great commandment spring from the first:  Love your neighbor as yourself.”  The lawyor admit۔d that those commandments wuz great۔er than any relate۔ing to burn۔d offer۔ins and sacrifices.  And thus continue۔d all mornin prepare۔d question after prepare۔d question, which Jesus deflect۔d to the delight of the crowd.
            That afternoon Jesus – nolonger pester۔t by enemys, nolonger bother۔t by the din of the animal merchants and money exchange۔ors who had dare۔d not return – deliver۔d a sermon in the temple, which some fear۔d would be his last. “Birthcycle after birthcycle have God dispatch۔d prophets to teach and warn, and birthcycle after birthcycle have we kill۔d they.  And now iz our willful high priests and stubborn leadrule۔ors alikewise ready to destroy the son of man.  Jewans wuz call۔t upon to become the light to the world, to show forth the spiritual glory of a God-knowledgeful ethnicity, but yous have so far depart۔d from the fulfillment of your divine privileges that your lead۔ors iz soon to commit the supreme folly:  reject the gift of God to all peoples dur all eras.  Once yous reject this revelation of God to man, the king۔dom of heaven shall be give۔t to other peoples, who will receive it with joy and glad۔ness.  Heed:  yous iz soon to lose your position in the world as the standardbearors of eternal truth and the custodians of the divine law.  I iz now offer۔ing yous your last opportunity to come forward and repent, to signify your intention to seek God with all your hearts and to enter, alike little children and by sincere faith, into the security and salvation of the king۔dom of heaven.”  He then declare۔d, “Woe upon yous, scribes, Pharisees, and hypocrites!” as he re۔articulate۔d they’s ways of error.  Final۔ly he conclude۔d, “Now I depart.  Yous have earhear۔d my message and have make۔d your decision.  Those who have believe۔d my gospel iz even now safe within the king۔dom of God.  Yous will no more see me teach۔in in the temple.  My work for yous iz complete۔d.  Behold, I now go forth with my children.  Your house iz leave۔d desolate!”  Jesus then beckon۔d his apostles and walk۔d out of the temple.
            To avoid the crowds pass۔ing along Kidron valley toward Gethsemane, Jesus and the twelve apostles walk۔d up the western slope of Mountain of Olives for a short distance, then follow۔d a trial toward they’s private camp above the public camp۔ing ground.  As they depart۔d the road lead۔ing onward to Bethany, they observe۔d the temple, shine۔ing in rays of the set۔ing sun.  They sit۔d to watch the view, as the sky darken۔d and in the city below torch·lights appear۔d, illuminate۔ing the temple.  Matthew say۔d, “Mastor, observe the massive stones and the beautyful adornment; can it be that these build۔ins will be destroy۔t?”  Jesus answer۔d, “Verily, verily, I say to yous:  dur days soon to come, there shall not remain one stone upon another.  All shall be throw۔t down.”  Nathaniel ask۔d, “Tell we, mastor, how shall we know when these events will come to pass?”  Jesus answer۔d, “After I depart yous, take heed that no man deceive yous, because many will come as deliver۔ors and will lead many astray.  When yous earhear of wars and rumors of wars, be not concern۔t, because although all these things will happen, the end of Jerusalem iz not yet at hand.  Be not perturb۔t by famines nor earth·quakes, neither be concern۔t when yous iz deliver۔t up to civil authoritys and persecute۔t for the sake of the gospel.  Yous will be throw۔t out of the synagogue and thrust۔t into prison for my sake, and some of yous will be kill۔t.  When you iz bring۔t before govern۔ors and leadrule۔ors, it shall be for a testimony of your faith and to show your steadfast۔ness in the gospel of the king۔dom.  Dur those days of travail, even your own kinsfolk, under the lead۔orship of those who have reject۔d the son of man, will deliver yous to prison and death.  For a time yous may be hate۔t by all mans for my sake, but I will not forsake yous; my spirit will not dezert yous.  Be patient!  Doubt not that the gospel of the king۔dom will triumph over all enemys and, eventual۔ly, be proclaim۔t to all the world.”  Andrew then ask۔d, “But, Mastor, if the Holy City and the temple iz to be destroy۔t, and if you iz not here to direct we, when should we forsake Jerusalem?”  Reply۔d Jesus, “When, after the revolt of fals prophets, you see Jerusalem being encompass۔t by the Roma۔y armys, know that her desolation iz at hand, and flee to the mountains.  Then the un۔obedient peoples will fall by the edge of swords, or will be lead۔t captive into all nations.  So shall Jerusalem be tread۔t down by the gentiles.”  Jesus add۔d, “This birthcycle will not pass away until my words iz fulfill۔t.”
            They resume۔d they’s up·hill trek toward the camp, and when they arrive۔d they wuz greet۔d by David Zebedee and several lead۔ing disciples, who serve۔d they a meal.  With the increase۔ing conviction among the apostles that Jesus would indeed depart they, the question of when he would return – as he had infer۔d dur several occasions – assume۔d new urgency.  To Peter’s question, as they sit۔d around the camp·fire to ward off the evenin chill, Jesus confirm۔d, “Even though I shall be present with yous in spirit, I also promise that I will some۔time return to this world, where I have live۔d this life in the flesh and achieve۔d the experience of simultaneous۔ly reveal۔ing God to man and lead۔ing man to God.  Yous behold me now in weak۔ness and in the flesh, but when I return, it shall be with power and in the spirit.  The eyes of flesh behold the son of man in the flesh, but only the eye of the spirit will behold the son of man glorify۔t by the Father and appear۔ing on Earth in his own name.  Yet the time of the re۔appearance of the son of man iz know۔d only in the councils of Paradise; not even the angels know.  When the world have pass۔d through a long winter of material-mind۔ness, dur the spiritual springtime of a new dispensation, humanity should know that a summer۔time visitation iz near.”           
            Later that same Tuesday evenin in Jerusalem the Sanhedrin commence۔d a meet۔in.  They’s plans to discredit Jesus in front of the multitude had come to nothin, and they worry۔d that Jesus, because of the finality of tone of his afternoon’s sermon, possible۔ly would not re۔appear again to preach that Passover.  Officors of the Sanhedrin wuz particular۔by irate at the popular cleanse۔in of the temple of it’s commercial enterprises, which lessen۔d they’s earn۔ins.  Pharisees seethe۔d with anger at Jesus’s prolong۔y, scathe۔ing attack upon they’s character and they’s traditional practices.  Soon before mid۔night the Sanhedrin vote۔d anonymous۔ly to arrest Jesus away from public scrutiny, prefer۔ably at night, as soon as possible.
            Wednesday mornin on Mountain of Olives after an non۔usual۔by silent breakfast, Jesus announce۔d that he plan۔d to spend the day alone on the mountain communicate۔ing with God.  He instruct۔d the disciples not to go within the gates of Jerusalem.  He refuse۔d David Zebedee’s offer of four guard۔ors to accompany he.  A young lad name۔d John Mark hand۔d Jesus a basket of food, and when Jesus reach۔d for it, the lad refuse۔d to release hold of it, insist۔ing that he carry it, and promise۔ing to stay silent; to the surprise of all, Jesus consent۔d, add۔ing that the lad need not stay silent.  Then the two head۔d into the forest.  Subsequent۔ly a run۔ort arrive۔d at the camp from Bethsaida with news for David Zebedee that Jesus’s mother and entire family wuz enroute to Jerusalem, and would arrive the subsequent day or early the next mornin.  David tell۔d nobody.
            Later that mornin Judas Iscariot depart۔d, hurry۔d down·hill, enter۔d Jerusalem, and head۔d straight for the home of high priest Caiaphas.  In Judas’ mind wuz the recent۔ly form۔d conclusion that Jesus wuz a well-intention۔y dream۔or and idealist, although perhaps a bit crazy, and definite۔ly not the expect۔t deliver۔or.  Jesus’s rebukes – include۔ing the most recent regard۔in the lavish expenditure of body oil – re۔surface۔d in his thoughts again then again as he hasten۔d through the crowd۔y narrow cobblestone streets.  He remind۔d hisself that Jesus, despite his miraculous powers, had allow۔d John the baptize۔or – to who Judas had been a disciple – to languish in prison and ultimate۔ly be behead۔t.  Jesus and the other eleven apostles, he think۔d scornful۔ly, wuz Galileens, not much better than Samarians, while he hisself wuz a Judean.  Not suspect۔ing his own cowardice, Judas consider۔d Jesus a coward for not proclaim۔ing hisself king of Jewans.  Jesus’s career, especial۔ly after his audacious behavior dur the recent۔est two days at the temple, seem۔d certain to come to an un۔gloryous end, and Judas consider۔d it best that he switch sides before too late.  He envision۔d that by being instrumental in facilitate۔ing the will of the religious lead۔ors, he would receive high honors.  When he arrive۔d at Caiaphas’ palace, a formal meet۔in wuz transpire۔ing, as the Sanhedrin discuss۔d what specific accusations to lodge against Jesus to present to the Romans, because only the Romans, not Jewans, had the legal authority to execute imprison۔eers.  Inside, Judas, speak۔ing first through an intermediary, explain۔d that he had been mis۔lead۔t by Jesus’s teach۔in, and want۔d to rectify his error; he conclude۔d that the Sanhedrin wuz justify۔d in want۔ing to take Jesus into custody, and he could arrange with the captain for Jesus to be apprehend۔t without stir۔ing the multitude.  When prezent۔t to Caiaphas, Judas confirm۔d his offer, add۔ing, “But what will you give me for this service?”  Caiaphas, with an expression of disdain that Judas do۔d not notice, reply۔d, “Confer with the captain of the guard۔ors, and when your mastor have been deliver۔t into our hands, you shall receive your reward.”  Judas then meet۔d with the captain, and arrange۔d – Jesus being that day absent from the camp·siteplace – for the arrest the subsequent night.  The betray۔or then return۔d to the camp intoxicate۔d with thoughts of grandeur and glory.
            That afternoon at the camp·siteplace arrive۔d more than twenty Hellasans, have۔ing been instruct۔t about the king۔dom by Rodan at Alexandria, and have۔ing later meet۔d Jesus at the home of Joseph of Arimathea.  Peter and John spend۔d several clockhours confer۔ing with they, join۔t by Jesus when he and John Mark return۔d slight۔by before sunset.  That evenin the atmosphere at the camp wuz tense; the apostles, despite Jesus’s cheerful۔ness, wuz downcast.  Silent messagors come۔d and go۔d, communicate۔ing with only David Zebedee.  Jesus inquire۔d about all the apostles’ familys, and ask۔d if anybody had earhear۔d from his mother, young۔est sister, and other sibs, but David remain۔d silent.  After supper Jesus warn۔d his follow۔ors to beware of support of the multitude.  He re۔count۔d they’s experiences in Galilee when time after time throngs enthusiastic۔ly follow۔d they around and then ardent۔ly turn۔d against they and return۔d to they’s former ways.  He warn۔d, “Allow not yourselfs to be deceive۔t by the crowds who earhear۔d we in the temple, and who seem۔d to believe our teach۔ins.  These peoples listen the truth and believe it superficial۔ly with they’s minds, but few permit the words of truth to penetrate they’s heart with live۔in roots.  Those who know the gospel only in they’s minds, and who have not experience۔d it in the hearts, can·not be depend۔t upon for support in time of trouble.  When the leadrule۔ors of the Jewans reach an agreement to destroy the son of man, and when they strike with one accord, yous will see the multitude either flee in dismay or else stand by in silent amazement while these blind leadrule۔ors lead the teach۔ors of the gospel truth to they’s death.  When adversity and persecution descend upon yous, still others who yous think love the truth will be scatter۔t, and some will renounce the gospel and dezert yous.”
            Thursday mornin wuz warm and sun۔y.  Jesus lead۔d his apostles (except Judas, who had disappear۔d, the others think۔ing he had go۔t to town to purchase provisions for the feast) and a few loyal disciples to a seclude۔d place above the camp·siteplace.  Emphasize۔ing that the gospel of the king۔dom wuz live۔in truth, he refer۔d to a parable. “A great man, before embark۔ing on a long journey to another territory, summon۔d his trust۔y servants.  To one he give۔d five talents, to another two, and to another one.  When they’s lord had depart۔d, he who had receive۔d five talents begin۔d trade۔ing with they, and after a period make۔d a profit of another five talents.  Alikewise, he who had receive۔d two talents gain۔d two more.  However, he who had receive۔d only one talent dig۔d a hole in the ground and there hide۔d his lord’s money.  When the mastor return۔d, he summon۔d his stewards for a reckon۔in.  He who had receive۔d the five talents come۔d forward with ten, say۔ing, ‘Lord, you give۔d me five talents to invest, and I iz glad to present five other talents as my gain.’  The lord reply۔d, ‘Well do۔d, good and faithful servant.  I will now set you as steward over many.’  Then he who had receive۔d the two talents come۔d forward, say۔ing: ‘Lord, behold, I have gain۔d these other two talents, and now have four,’ and his lord similar۔ly praise۔d he.  Then come۔d forward he who had receive۔d the one talent, say۔ing, ‘Lord, know۔ing that you iz a shrewd man who would expect gain where you had not personal۔ly labor۔d, I wuz therefore afraid to risk what you entrust۔d to me, so I safe۔ly hide۔d it.  Here, you now have what belong to you.’  But his lord answer۔d, ‘You indolent, slothful steward, by your own words you confess that you know۔d I would require of you a profit.  You ought, therefore, to have atleast put۔d my money into the hands of moneybank·officors, that it could have garner۔d interest.’  And then to the chief steward the lord say۔d, ‘Take away the one talent from this servant and give it to he who have the ten talents.’”  Jesus explain۔d, “You can·not stand still in the affairs of the eternal king۔dom.  My father require all his children to grow in grace and in knowledge of the truth.  Yous who know these truths must increase the fruits of the spirit and manifest increase۔ing devotion to the non۔selfish service of your fellow servants.  Truth iz alive.  The spirit of truth ever lead children of light into new realms of spiritual reality and divine service.  Yous iz not give۔t truth to allow it to crystallize into settle۔d, safe, and honor۔t forms. Your revelation of truth must be so enhance۔t by pass۔ing through your personal experience that new beauty and spiritual gains will be disclose۔t to all who behold it.  How pathetic for successive birthcycles of the profess۔t follow۔ors of Jesus to brag, regard۔in they’s stewardship of divine truth, ‘Here, mastor, iz the truth you commit۔d to we a hundred or a thousand years ago; we have lost nothin; we have faithful۔ly preserve۔d your words, allow۔ing no changes.’  But such a plea regard۔in spiritual indolence will not justify the barren steward of truth in the presence of the mastor.  The revelation I have give۔d yous iz a live۔in revelation, and I desire that from it shall come appropriate fruits in each individual and in each birthcycle in accordance with the laws of spiritual growth and adaptive development.  From birthcycle to birthcycle this gospel must show increase۔ing vitality and exhibit ever great۔er depth of spiritual power.  It must not be permit۔t to become mere۔ly a sacred memory, a mere tradition about me and the era in which we now live. The gospel of the king۔dom iz live۔in – not dead – truth.”  That mornin Jesus teach۔d they many other things.  Ap noon he conclude۔d, “Throughout the vicissitudes of life, remember always to love one another.  Do not strive with mans, even with non۔believe۔ors.  Show mercy even to those who spiteful۔ly abuse yous.  Show yourselfs to be loyal citizens, upright artisans, praise·worth۔y neighbors, devote۔y kins, comprehend۔y parents, and sincere believe۔ors in the brother۔hood of the Father’s king۔dom. My spirit shall be upon yous, now and until to the end of the world.”
            Early afternoon, back at the camp·siteplace, believe۔ors fear۔d, despite Jesus’s cheerful attitude, that impend۔ing wuz an enormous tragedy.  Messagors had bring۔d news of the haste۔y flight of Lazarus from Bethany, point۔ing to the determination of Jewan leadrule۔ors not only to kill Jesus but to eradicate his teach۔ins.  David Zebedee’s agents had discover۔d Judas’s plot, and after lunch David draw۔d Jesus aside to ask he if he know۔d; Jesus hold۔d up his hand, say۔ing, “Yes, David, I know, and know that you know, but tell no man.  Doubt not that the will of God shall prevail.”  They’s conversation wuz interrupt۔t by the arrival of a messagort from Philadelphia bring۔ing word that Abner had earhear۔d of the plan to kill Jesus and ask۔d if he should come to Jerusalem.  Jesus instruct۔d the run۔or to return with the message, “Continue your work.  If I depart you in the flesh, it iz only that I may return in the spirit.  I will not forsake you.”  Later Philip ask۔d, “Mastor, as the time of the Passover feast iz near, where would you like we to prepare to eat?”  Jesus answer۔d: “Bring Peter and John, and I will give you directions regard۔in the supper we will eat together tonight.  As for the Passover, consider that later.”  Judas, who had return۔d to the camp·siteplace, step۔d near۔er, so he could overearhear; David then walk۔d over and engage۔d Judas in conversation, so Judas do۔d not earhear Jesus (who had early۔er dispatch۔d John Mark to make the secret arrangement) tell Philip, Peter, and John Zebedee, “Go now to Jerusalem, and as yous enter the gate, you will meet a man carry۔ing a water pitcher.  He will speak to yous, then follow he.  When he lead yous to a certain house, go in and ask the good man of that house, ‘Where iz the guest chamber where the mastor iz to eat supper with his apostles?’  And when you have thus inquire۔d, this householdor will show yous a large up۔er room all furnish۔d and ready for we.”  After Judas had give۔d David money for provisions, David say۔d to he, “Judas, would it be appropriate, under the circumstances, to provide me with a little money in advance of my actual needs?”  Judas reflect۔d for a moment, and answer۔d, “Yes, David.  Infact, in view of the disturb۔ing conditions in Jerusalem, I think it best for me to turn over all the money to you.  They plot against the mastor, and incase anythin should happen to me, you would not be hamper۔t.”  And he hand۔d to David all the apostolic cash and the receipts for all the money on deposit.
            As the sun appear۔d to expand, become orange, and lower toward the hill۔y horizon, Jesus and the twelve start۔d down·hill.  To avoid crowds pass۔ing through Kidron valley back and forth between Gethsemane Publicpark and Jerusalem, they walk۔d over the western brow of Mountain of Olives to meet the road lead۔ing from Bethany down to the city.  At the place they had tarry۔d the previous evenin, they sit۔d, and while await۔ing the cover of dark۔ness Jesus talk۔d to they, say۔ing, “I have plain۔ly tell۔d yous that I must depart yous in the world to carry on the work of the king۔dom.  For this purpose I set۔d yous apart, in the hills of Galilee.  What yous have experience۔d with me yous must now make ready to share with others.  As the Father send۔d me into this world, so iz I send۔ing yous forth to represent me and finish the work I start۔d.”  Point۔ing to the darken۔ing city, he continue۔d, “Yous look down on yonder city in sorrow, because you have earhear۔d my words tell۔ing of the end of Jerusalem.  I have forewarn۔d yous lest yous should die in it’s destruction and so delay the proclamation of the gospel of the king۔dom.  Alikewise do I warn yous to take heed lest you need۔lessly expose yourselfs to peril when they come to take the son of man.  I must go, but yous iz to remain as witnesses to this gospel when I have go۔d, even as I direct۔d that Lazarus flee from wrath that he may live to proclaim the glory of God.  If it iz the Father’s will that I depart, nothin yous may do can frustrate that divine plan.  Take heed lest they kill yous also.  Let your souls be valiant in defense of the gospel by spirit power, but be not mis۔lead۔t into any fool۔ish attempt to defend the son of man.  I need no defense by the hand of man; the armys of heaven iz even now near at hand; but I iz determine۔d to do the will of my Father in heaven, and therefore must we submit to that which iz so soon to come upon we.”  Jesus then stand۔d, and they follow۔d he down·hill and into the bustle۔y city.  Crowds jostle۔d they, but none recognize۔d who wuz pass۔ing.
            When they arrive۔d at the place of dine۔in, young John Mark wuz there to greet they, and welcome they into his father’s home.  While Jesus linger۔d to chat with Elijah and Mary Mark, they’s young son lead۔d the apostles to the up۔er chamber.  On the long U-shape table, surround۔t by 13 couches (typical for the Passover celebration of a prosperous Jewan household) wuz bread, wine, water, and herbs.  Inside the door wuz the usual pitchers of water, a basin, and towels for wash۔ing dust۔y foots, but because Jesus had arrange۔d that no servants be present, each apostle think۔d, ‘Who shall wash our foots?’, each decide۔ing he would not lower hisself be the servant of the others.  Next, each wonder۔d whether he should seat hisself or wait for Jesus to assign seat۔in places.  While they hesitate۔d, Judas Iscariot step۔d over to the seat of honor, at the leftside of the host, signify۔ing that he intend۔d to recline there as the prefer۔t guest.  John Zebedee then waste۔d no time claim۔ing the next prefer۔d seat, at the rightside of the host.  Peter feel۔d so anger۔y at they’s presumption that he march۔d around the table and take۔d his place on the low۔est couch, hope۔ing Jesus would call he to a high۔er one.  The others then choose۔d places, some near Judas, some near Peter.  As they trade۔d anger۔y recriminations, Jesus appear۔d in the door·way, hesitate۔d, and walk۔d over to his place.  Relieve۔ing the tension with a smile, he say۔d, “I have great۔ly desire۔d to eat this Passover with yous.  I arrange۔d this supper for tonight because, regard۔in tomorrow, we iz all in the hands of the Father, whose will I have come to fulfill.”  Lebbeus mix۔d the wine and water, and his twin, Thaddeus, hand۔d the cup to Jesus, who offer۔d thanks, then say۔d, “Take this cup and divide it among yourselfs and, when yous partake of it, realize that I shall not again drink with yous the fruit of the vine because this iz our last supper.  When we sit again in this manner, it will be in the king۔dom to come.”  After drink۔ing the first cup, Jesus rise۔d, walk۔d over to the wash basin, flowpour۔d water, and with the towel prepare۔d to wash Peter’s foots.  Peter protest۔d vehement۔ly, but invain, as Jesus wash۔d his foots, then go۔d around the table and wash۔d the foots of the other eleven apostles.  Afterward he return۔d to his place as host, and after look۔ing over his bewilder۔d apostles, say۔d, “Yous call me mastor.  If, then, your mastor have wash۔d yous’ foots, why wuz yous not willin to wash one another’s foots?  What lesson should yous learn from the parable I have justnow enact۔d?  Yous have witness۔d the way of service in my life.  Blessed iz yous who will have the gracious courage to so serve.”  Jesus add۔d, “When I enter۔d this chamber, yous wuz dispute۔ing among yourselfs as to who should sit at the places of honor.  Such honors the Pharisees seek, but it should not be so among ambassadors of the heaven۔y king۔dom.  Do yous not know that there can be no place of preferment at my table?”  Then the Alpheus twins bring۔d forth the bread and wine, with the bitter herbs and the paste of dry۔t fruits.  The apostles eat۔d in silence, but under the influence of Jesus’s cheerful۔ness they soon begin chat۔ing.  Dur the second mealcourse, Jesus comment۔d, “My clockhour have come, but it wuz not require۔t that one of you should betray me into the hands of my enemys.”  Startle۔t, all twelve apostles look۔d at one another, ask۔ing, “Iz it i?”  Jesus continue۔d, “This iz the come۔ing to fruition of the conceal۔t evil in the heart of one who fail۔d to love the truth with his entire soul.  How deceitful iz the intellectual pride that precede the spiritual downfall!  My friend of many years, who even now eat my bread, iz willin to betray me, even as he now dip his hand with me in the dish.”  Jesus, dip۔ing the bread in the dish of herbs, hand۔d it to Judas.  John, who recline۔d on Jesus’s rightside, tiltlean۔d over and ask۔d, “Who iz it?”  Jesus answer۔d, “Already have I tell۔d yous:  he to who I give۔d the sop.”  But it wuz so natural for the host to first give the soak۔t bread to the one who sit۔d on his leftside, that eleven of the twelve do۔d not comprehend.  Jesus then tiltlean۔d over to Judas, who had become fearful lest his brethren realize that he wuz the betray۔or, and say۔d, “What you have decide۔d to do, do quick۔ly.”  Judas thenupon rise۔d from the table and walk۔d haste۔ly out of the room.  The other apostles, still confuse۔t, wonder۔d if (because they believe۔d that Judas still carry۔d the money purse) Jesus had send۔d he on an errand for an addition to the supper.  The Alpheus twins flowpour۔d the third cup of wine – the “cup of bless۔in” – and hand۔d it to Jesus, who, rise۔ing from the couch, bless۔d it, say۔ing, “Take this cup, all of yous, and drink of it in remembrance of me.  This iz the cup of the bless۔in of a new dispensation of grace and truth, the emblem of the bestowal and ministry of the divine spirit of truth.”  Then Jesus pick۔d up the bread and, after give۔ing thanks, break۔d it, and pass۔d the pieces around, say۔ing, “Eat this bread of remembrance.  The word of the Father, as reveal۔t in the Son, iz indeed the bread of life.”  After all stand۔d and sing۔d a psalm to conclude the meal, Jesus say۔d, “I iz the vine, my Father iz the farm۔or, and yous iz the branches.  The Father require of me only that yous produce much fruits.  The vine iz prune۔d only to increase the fruitful۔ness of it’s branches; every branch come۔ing out of me that produce no fruits, the Father will take away.  Every branch that produce fruits, the Father will cleanse that it may produce more fruits.  As the branch can·not produce fruits unless it abide in the vine, neither can yous yield the fruits of love۔y service unless yous abide in me.  He who reside in me, and I in he, will bring forth many fruits of the spirit and experience the supreme joy of yield۔ing this spiritual harvest.  Herein iz the Father glorify۔d:  that the vine have many live۔in branches, and that every branch produce many fruits.”  Next Jesus walk۔d over to the young۔est apostle, John Zebedee, and bless۔d he with advice and encouragement, ask۔ing he to look after Jesus’s family, and add۔ing, “Remain near at hand”.  Then Jesus walk۔d over to each apostle with an individual bless۔in.  To all he say۔d, “Tonight yous will all be in great danger of stumble۔ing.  Yous know it iz write۔d, ‘The shepherd will be smite۔t and the sheeps will scatter.’  When I iz absent, there iz danger that some of yous will succumb to doubts because of what befall me.  But I promise now that I will soon come back to yous for a little period, and that I will then go before yous into Galilee.”  Peter then put۔d his hand on Jesus’s shoulder, say۔ing, “Nomatter if all my brethren should succumb to doubts, I promise that I will not stumble over anythin you may do.  I will go with you and, if need be, die for you.”  Jesus reply۔d, “Peter, verily, verily, I say to you, this night the rooster will not crow until you have deny۔d me thrice.”  To all he say۔d, “Remember my promise:  When I iz raise۔d up, I will tarry with yous for a season before I go to the Father.”  They sing۔d another hymnsong, and depart۔d for Mountain of Olives.
            As Jesus and his eleven apostles exit۔d through the city gates, elsewhere on Jerusalem’s narrow wind۔y streets, hurry۔ing toward the home of Elijah Mark, wuz Judas Iscariot and several temple guard۔ors, include۔ing they’s command۔or.  Arrive۔ing at the Mark house too late, Judas feel۔d distress۔t; he had know۔d that dur the meal only Peter and Simon Zelotes wuz gird۔t with swords.  He inform۔d the command۔or that they would need to go up to the Gethsemane camp·siteplace, where more than six tens of disciples, include۔ing visit۔ing Hellasans, would be encounter۔t, supply۔t with an ample number of swords.  Fear۔ing for his own safety, Judas bold۔ly request۔d fourty weapon۔t soldiors.  The command۔or agree۔d, but because the Jewan authoritys had no such force, they go۔d to the fortress of Antonia, where the Roman command۔ort, upon learn۔ing they want۔d soldiors to arrest Jesus, refuse۔d, refer۔ing they to his superior officort, who inform۔d they that they would have to seek authority from none low۔er than Judea govern۔or Pontius Pilate.
            Ap that time, Jesus and the eleven arrive۔d back at they’s private camp·siteplace above Gethsemane Publicpark.  The apostles wuz surprise۔d that Judas wuz not there wait۔ing for they.  They besiege۔d Andrew about his whereabouts, but they’s chief remark۔d only, “I do not know where Judas iz, but I fear he have dezert۔d we.”  The eleven, much agitate۔t, engage۔d in heat۔d discussion about they’s fellow apostle, while David Zebedee (with new info from his agents) and John Mark (who had been stay۔ing near to Jesus for the purpose of protect۔ing he, and thus had follow۔d they up from the city) motion۔d Jesus aside, reveal۔d that they had keep۔d Judas under observation dur several days, and warn۔d that his betrayal wuz imminent.  Jesus respond۔d, “My friends, nothin can happen to the son of man unless it iz the will of the Father in heaven.  Let not your hearts be anxious.  All things shall work together for the glory of God and the salvation of peoples.”  However, Jesus’s cheerful attitude wuz notice۔ably wane۔ing.  Return۔ing from his talk with David and John, he say۔d to the apostles, “My friends, go to your rest.  Prepare yourselfs for tomorrow.  My peace I leave with yous.”  As he motion۔d they to they’s tents, he call۔d to Peter, and to James and John Zebedee, say۔ing, “Remain with me for a little period.”  Simon Zelotes then lead۔d the other ten to his tent, where the swords wuz hide۔d, and hand۔d one to each apostle.  Only Nathaniel refuse۔d, say۔ing, “My brethren, the mastor repeat۔ly tell۔d we that his king۔dom iz not of this world, and that his disciples should not fight with swords to bring about it’s establishment.  We have witness۔d his might۔y power, thus he could defend hisself if he so desire۔d.  I will pray, but I will not wield a sword.”  Andrew then hand۔d back his sword; thus nine apostles possess۔d weapons.  Resentment mix۔d with shock at Judas’ dezertion dominate۔d they’s thoughts as they separate۔d – Peter, James, and John return۔ing to be with Jesus.
            Jesus call۔d to David, and say۔d, “Send to me your fast۔est and trust·worthy۔est messagor.  David prezent۔d Jacob, once an overnight run۔ort between Bethsaida and Jerusalem; address۔ing he, Jesus say۔d, “In all haste, go to Abner at Philadelphia and tell he, ‘The mastor send greet۔ins of peace to you, and say that the clockhour have come when he will be deliver۔t into the hands of his enemys, who will put۔t he to death, but that he will rise from the dead and appear to you soon, before he go to the Father, and that he will then give you guidance until the time when a new teach۔or shall come to reside in your hearts.’”  After Jacob had rehearse۔d the message, Jesus dispatch۔d he, say۔ing, “Fear not any man, Jacob, because this night an non۔visible messagor will run by your side.”  When Jacob had depart۔d, David say۔d to Jesus, “Mastor, I have had great joy in my service with you.  My brothers iz your apostles, but I have delight۔d to do the less۔er things as they should be do۔t, and I shall miss you with all my heart when you iz go۔t.”  Jesus say۔d, “David, my son, others have do۔d what they wuz direct۔t to do, but this service have you do۔d of your own heart, and I have not been non۔mindful of your devotion. You, also, shall serve with me in the eternal king۔dom.”  David then say۔d, “You know, mastor, I send۔d for your family, and I have word by a messagor that they arrive۔d this evenin in Jericho.  They will be here early tomorrow mornin, as it would be dangerous for they to come up that blood۔y road dur night.”  Jesus say۔d, “Let it be so.”  David then walk۔d to the up۔er trail that lead۔d to the Bethany-Jerusalem road, there to stand guard.  John Mark, by pre۔arrangement, walk۔d to the road come۔ing up from Kidron brook, the location of his self۔impose۔t outpost duty; but curiosity soon overwhelm۔d he, so he forsake۔d his sentinel post and follow۔d Jesus, Peter, James, and John Zebedee into a nearby ravine, where from his hide۔ing place among bushes he could earhear they’s voices.
            Jesus ask۔d his three apostles to sit and watch, and he, appear۔ing sorrowful, walk۔d a short distance away.  There he kneel۔d, his face to the ground, and pray۔d, “My Father, I come۔d into this world to do your will, and so I have.  I know that the clockhour have come to lay down this life in the flesh, and I shrink not from it.  But I would know that it iz your will that I drink this cup.  Send me assurance that I will please you in my death even as I have in my life.”  Soon afterward when he return۔d to his apostles, he find۔d they asleep.  Wake۔ing they, he ask۔d, “Can yous not watch with me even one clockhour?  Can·not yous see that my soul iz exceed۔by sorrowful, even to death, and that I crave your companionship?”  After the three had arouse۔d from they’s slumber, Jesus again go۔d apart by hisself and again pray۔d, “Father, I know it iz possible to avoid this cup – all things iz possible with you – but I have come to do your will, and while this iz a bitter cup, I will drink it if it iz your will.”  While he thus pray۔d, an angel come۔d down to his side and, speak۔ing to he, explain۔d that the Father desire۔d his son to complete his Earth bestowal by pass۔ing through the creature experience of death; the angel then touch۔d he, strengthen۔ing he, and depart۔d.  Jesus, sit۔ing alone in the forest, wuz final۔ly convince۔d that God intend۔d to allow natural events to take they’s course, and he iterate۔d his determination to refrain from utilize۔ing any of his sovereign powers.  But liquiddrops of perspiration roll۔d down his face.  The divine mind of Jesus know۔d that he had do۔d his best for the twelve apostles, but the human heart of Jesus wish۔d that more could have been do۔t for they before he leave۔d they alone in the world.  Jesus true۔ly love۔d his brethren, but he wuz isolate۔t from his family in the flesh, and one of his apostles wuz betray۔ing he.  His earth۔y father Joseph’s peoples had reject۔d he and thereby seal۔d they’s doom as an ethnicity with a special mission on Earth.  His humanity wuz not resistant to private lonely۔ness, public shame, and the appearance of failure of his might۔y cause.  Such sentiments massweigh۔d heavy۔ly upon he.  In his great sorrow he remember۔d back to the days of his child۔hood in Nazareth, his early teach۔in in Galilee, two spiritual experiences on Mountain Hermon, sunrises and sunsets on shimmer۔ing lake Galilee – those pleasant memorys fortify۔d his human heart for his impend۔y trial.  When he return۔d to his three apostles, he again see۔d they slumber۔ing.  He wake۔d they, say۔ing, “At such an clockhour I need yous to pray with me, why do yous fall asleep?”  Then for a third time he withdraw۔d, pray۔ing, “Father, you see my sleep۔ing apostles; have mercy upon they.  The spirit iz indeed willin, but the flesh iz weak.  And now, Father, not my will, but yours, be do۔t.”  And when he had finish۔d pray۔ing, he lay prostrate on the ground.  Final۔ly he stand۔d and walk۔d back to his apostles, once more slumber۔ing.  He reach۔d down and tender۔ly shake۔d they awake, say۔ing, “Arise, lets return to camp.  Behold, he who betray me iz at hand.  The clockhour have come when my chun shall be scatter۔t.”  And as they walk۔d back up·hill through the thin forest, over·head hover۔d assemble۔t hosts of a vast creation, all under the joint command of Gabriel and the divine indwell۔ing presence of Jesus.  The division lead۔ors of that non۔visible heaven۔y army had been warn۔d not to interfere with Earth۔y events unless Jesus hisself so command۔d.
            Nosooner had they arrive۔d back at the camp·siteplace, when two messagors hurry۔ly arrive۔d, ask۔ing for David.  When Peter inform۔d they of David’s outpost location, they run۔d in that direction.  The other eight apostles wuz asleep in they’s tents, and Jesus forbid۔d Peter to wake they.  But the Hellasans, camp۔d nearby, had post۔d a sentinel, who, witness۔ing the excite۔y messagors, arouse۔d his compatriots, who come۔d stream۔ing from they’s tents, dress۔d and carry۔ing weapons.  Jesus, concern۔d that his other apostles would awake, and would attempt to defend he, and subsequent۔ly be kill۔t, ask۔d all not to follow he, and walk۔d down·hill toward the olive juicepress near the publicpark’s entrance.  Young John Mark hasten۔d through the olive trees, and hide۔d in a small shed near the juicepress.  Non-see۔t, numerous celestial hosts hover۔d in ready۔ness.
            From the forest below, torches and lanterns approach۔d.  As Jesus sit۔d wait۔ing, there appear۔d in the clearin Judas Iscariot, lead۔ing a group of weapon۔t soldiors and temple guard۔ors.  Ap the same time, from the hill۔side above approach۔d the three apostles (Peter, James, and John) and thirty of they’s fellow camp۔orts, have۔ing been alert۔d by the torches swing۔ing around the brow of the hill.  As Judas stride۔d forward to accost Jesus, the two groups cease۔d walk۔ing.  Jesus, stand۔ing between they, in a last effort to save Judas from betray۔ing he, call۔d to the Roman captain, “Who do you seek?”  The captain answer۔d, “Jesus of Nazareth.”  Jesus, step۔ing forward, say۔d, “I iz he.”  There wuz no need, therefore, for Judas to proceed with his traitorous plan; however, to ensure he would claim his reward and honors, he walk۔d over to Jesus and kiss۔d his forehead, say۔ing, “Hail, mastor and teach۔or.”  Jesus reply۔d, “Friend, iz it not enough to do this?  Would you even betray the son of man with a kiss?”  Jesus step۔d toward the guard۔ors and soldiors and again ask۔d, “Who do you seek?”  Again the captain reply۔d, “Jesus of Nazareth.”  Jesus say۔d, “I have tell۔d you that I iz he.  Therefore, let these others go they’s way.  I iz ready to go with yous.”  The matter seem۔d settle۔d when the Suriyahan body·guard of the high priest, name۔d Malchus, step۔d over to Jesus and prepare۔d to bind his hands behind his rear۔side.  Peter, see۔ing his mastor subject۔d to that indignity, nolonger able to restrain hisself, draw۔d his sword and rush۔d forward to smite Malchus.  Jesus raise۔d a forbid۔ing hand to Peter and say۔d stern۔ly, “Peter, put away your sword.  They who live by the sword shall die by the sword.  Do you not know that I could even now command more than twelve legions of angels and they’s associates to deliver me from the hands of these few mans?”  Jesus’s words effective۔ly halt۔d physical resistance by his follow۔ors, but arouse۔d sufficient fear in the captain that he command۔d his soldiors to grab Jesus and bind he.  Jesus, as they bind۔d his wrists, say۔d, “Why do you come out against me with swords as if to seize a rob۔or?  When I day۔y teach۔d in the temple, yous make۔d no effort to arrest me.”  The captain then command۔d his soldiors to seize Jesus’s follow۔ors, but they flee۔d into the surround۔y dark forest.
            When all wuz quiet, John Mark emerge۔d from the shed, escape۔d from a linger۔ing soldior, and hasten۔d back up·hill to the camp to inform David; then, suspect۔ing that the soldiors would take Jesus to the home of Annas, he head۔d at a fast pace via a short routeway through moon illuminate۔t olive orchards in that direction.  David wake۔d the sleep۔ing apostles, and they hurry۔d down·hill to the scene of the arrest, where those who had flee۔d into the forest – except Peter and John Zebedee – had re۔gather۔d.  After a short discussion, Simon Zelotes stand۔d on the stone wall of the olive press, declare۔d his loyalty, and exhort۔d his fellows to hasten after the soldiors and rescue Jesus.  The majority express۔d agreement, but then Nathaniel climb۔d onto the wall and repeat۔d his early۔er audience·speech, emphasize۔ing that Jesus had instruct۔d the apostles to preserve they’s lifes to spread the gospel.  James Zebedee add۔d that Jesus had tell۔d Peter to sheath his sword.  Thomas remind۔d they that they’s mastor had counsel۔d Lazarus to avoid death; he persuade۔d his fellow apostles to abandon they’s rescue attempt, and instead to scatter.  David announce۔d that the camp·siteplace would become the new messagor headquarters.  Thenupon apostles Nathanial, Matthew, Philip, and the Alpheus twins head۔d for friend۔y hōm۔s in Bethpage, while Thomas, Andrew, James, and Simon Zelotes head۔d down·hill to hide in the city.
            Meanwhile John Zebedee and Peter, after hide۔ing among the olive trees, had emerge۔d to follow the soldiors and Jesus as they, include۔ing Judas, head۔d down·hill toward high priests emeritus Annas’ palace situate۔d low۔er on the mountain.  Peter lag۔d behind, but John Zebedee, remember۔ing his mastor’s instructions to remain near at hand, hurry۔d near۔er to Jesus as he walk۔d along between the captain of the Roman soldiors and the command۔or of the temple guard.  The command۔or, notice۔ing John, tell۔d his assist۔or, “Take this man and bind he.  He iz one of the follow۔ors.”  But the Roman captain counter-command۔d that no man molest he, remind۔ing the Jewan command۔or, “Roma۔y law allow any imprison۔or while being judge۔d to have atleast one friend to stand with he.”  Thus John walk۔d beside Jesus, who utter۔d not a word.  Judas Iscariot drop۔d back behind the march۔ors.  Peter trail۔d at a distance and, as he pass۔d by a bush, dispose۔d of his sword.   When they arrive۔d at Annas’ palace, the Roman captain command۔d a soldior, “Accompany the imprison۔or and see that these Jewans do not kill he without Pilate’s consent.  And see that his friend, the Galileen, iz permit۔d to stand by and observe.”  After John Zebedee had enter۔d the palace courtyard with Jesus and the guard۔ors, Judas arrive۔d at the gate, but, see۔ing John, turn۔d around and head۔d for the palace of Caiaphas, where he know۔d the real lawcourttrial would occur.  Soon after he had depart۔d, Peter arrive۔d; John Zebedee notice۔d he, and speak۔d to the gate tend۔orm, who he know۔d, request۔ing that she allow Peter to enter, and she assent۔d.  Thus Peter enter۔d the courtyard, and, feel۔ing afraid and confuse۔t, wonder۔ing even what he wuz do۔ing there, walk۔d over to sit by the charcoal fire to warm hisself.
            Annas wuz nolonger the high priest – that title have۔ing been pass۔d to his son۔inlaw Caiaphas – but he wuz still the most powerful and influential Jewan, and he wuz determine۔d to remain so.  Thus, although ap thirty memborts of the Sanhedrin wuz wait۔ing at Caiaphas’ palace to sit judgement on Jesus, Annas had instruct۔d the Roman captain to bring Jesus to his palace.  Upon they’s arrival he enter۔d his spacious audience chamber, seat۔d hisself in a large chair, nod۔d to John Zebedee – who with his brother James and his mother Salome (a distant kin of Annas) had visit۔d the palace dur many Passovers – and dur several moments silent۔ly survey۔d the imprison۔ort .  When Jesus wuz young, Annas had take۔d an interest in he, but had been disappoint۔t when the lad had shun۔d the religious academys, and since then Jesus, although non۔doubt۔by religious, had veer۔d away from traditional teach۔ins pass۔d along dur twelve centurys since the time of Moses.  Dur they’s second meet۔in at his palace Annas had been shock۔t by Jesus’s arrogant rude۔ness, and more recent۔ly Jesus had been utter۔ing public statements that could only be consider۔t blasphemous.  But the act that generate۔d byfar the most enmity wuz Jesus’s disruption of Annas’ revenues from temple commerce.  After a few moments, Annas say۔d to Jesus, “You realize that somethin must be do۔t about your teach۔in, because you iz disturb۔ing peace and order.”  He had hope۔d that by draw۔ing upon they’s early۔er acquaintance, he could persuade Jesus to abandon his claims and depart Canaan, but, face۔ing the stalwart and determine۔y Galileen, who appear۔d even more poised than he remember۔d, he know۔d such a proposal would be futile.  After a pause, he ask۔d, “What iz the names of your disciples, besides the agitate۔or Simon Zelotes?”  When Jesus do۔d not reply, he continue۔d, “Do you not care whether or not I iz friend۔y?  Do you have no regard for the power I have in determine۔ing the issues of your impend۔y lawcourttrial?”  Jesus reply۔d, “Annas, you know that you could have no power over me unless it wuz permit۔t by my Father.  Some would destroy the son of man because they iz ignorant; they know no better.  But you, friend, know what you iz do۔ing.  How can you, therefore, reject the light of God?”  Annas, who had already determine۔d that Jesus must either depart Canaan or die, ask۔d, “What exact۔ly iz you try۔ing to teach?  What do you claim to be?”  Jesus answer۔d, “You well know.  Many occasions have I teach۔d in the synagogues and in the temple; in secret I have teach۔d nothin.  Why then do you ask?”  Thenupon the chief steward of the palace, stand۔ing nearby, slap۔d Jesus’s face, say۔ing, “How dare you answer the high priest with such words?”  To Annas, who had not rebuke۔d his steward, Jesus say۔d, “My friend, if I have speak۔d evil, provide evidence; but if I have speak۔d the truth, why then should you smite me?”  Annas, to collect his thoughts, stand۔d and depart۔d the room, leave۔ing Jesus alone with the household attend۔ors and the temple guard۔ors.  A gate tend۔or (attend۔ing the entrance) walk۔d over to where Peter wuz warm۔ing hisself, and ask۔d mischievous۔ly, “Iz you not also one of this man’s disciples?”  Peter, surprise۔d and fearful, answer۔d, “I iz not.”  Soon another servant walk۔d over and with a smirk ask۔d Peter, “Do۔d I not see you in the garden when they arrest۔d this fellow?  Iz you not also one of his follow۔ors?”  Peter, by then alarm۔d, say۔d, “I know not this man, neither iz I one of his follow۔ors.”  The gate tend۔orm return۔d, tease۔ing he, say۔ing, “My sister here see۔d you in the temple with this man.  Why do you deny it?”  Peter answer۔d, “I do not even know he; I never earhear۔d of he before.”  Fearful of arrest, he stand۔d, and walk۔d back out into the courtyard, whenupon he earhear۔d a rooster crow, then remember۔d his mastor’s prediction. 
            By then a clockhour had pass۔d.  Annas re۔appear۔d, walk۔d over to Jesus, and ask۔d, “Do you claim to be the messiah, the deliver۔or of Jewans?”  Reply۔d Jesus, “Annas, you have know۔d me since my youth.  You know that I claim to be nothin except that which my Father have appoint۔d, and that I have been send۔t to all peoples, gentiles and Jewans.”  Annas say۔d, “I have been tell۔t that you have claim۔d to be the messiah.  Iz that true?”  Jesus look۔d upon Annas, reply۔ing, “So you have say۔d.” 
            Messagors arrive۔d, inquire۔ing what time Jesus would be bring۔t before the lawcourt of the Sanhedrin.  Annas thenupon dispatch۔d Jesus, still bind۔d, in the custody of temple guard۔ors, to the palace of Caiaphas, he hisself to soon follow.  As guard۔ors lead۔d Jesus through the courtyard, Jesus notice۔d Peter, whose usual۔ly self۔confident face, illuminate۔t by torch·lights, reveal۔d black despair, as the apostle see۔d on his mastor’s face an expression of pity blend۔d with love.  After Jesus and the guard۔ors pass۔d out of the palace gates, Peter follow۔d they, but only a short distance.  Not able to go far۔er, he slump۔d to the road۔side, and weep۔d bitter۔ly.
            Ap mid۔way between mid۔night and sundawn, the chief priest Caiaphas, at his palace, command۔d that the Sanhedrin lawcourt of inquiry begin.  Jesus, dress۔d in his usual tunic, his hands bind۔d behind his back, appear۔d before ap thirty membors of the Sanhedrin – chief priests, Sadducees, Pharisees, scribes – all in jolly moods at have۔ing they’s nemesis final۔ly in they’s clutches.  Annas arrive۔d and sit۔d beside Caiaphas.  John Zebedee wuz allow۔d to witness the proceed۔ins.  Those of the Sanhedrin who had been sympathetic to Jesus had quit۔d, and those who want۔d to treat Jesus fair۔ly had been expel۔t, thus the lawcourt wuz unanimous in they’s determination to execute Jesus.  But they face۔d two problems.  Only Roman govern۔or Pontius Pilate could legal۔ly condemn an imprison۔or to death, and the religious lead۔ors’ grievances against Jesus – blasphemy, flaunt۔ing ritual, claim۔ing to be a son of God, perform۔ing miracles with the aid of the devil, disrupt۔ing temple commerce, threaten۔ing they’s positions of wealth and prestige – violate۔d no Roma۔y laws.  And time wuz short:  dur the preparation day before the Passover no secular work could be do۔t after noon; govern۔or Pilate had arrive۔d for the celebration, but he could at any time return to the Roma۔y capital of Judea, Caesarea; hold۔ing the popular imprison۔or dur several days risk۔d the ire of the populace, at present in Jerusalem in huge numbers.  The lawcourttrial proceed۔d, but farce۔ly, witnesses vent۔ing they’s hatred by fling۔ing exaggerate۔y accusations, with chief priest Caiaphas act۔ing more alike prosecute۔or than judge, and once even slap۔ing Jesus’s face.  The accuse۔t maintain۔d his poise and speak۔d not a word in defense.  Time wuz pass۔ing with no progress in formulate۔ing accusations that violate۔d Roma۔y law on which convince۔ing witnesses consistent۔ly agree۔d, thus Caiaphas adjourn۔d the lawcourttrial for one clockhour.  As membors exit۔d the room, some spit۔d on Jesus, others slap۔d his face.  Jesus, with a nod of his head, indicate۔d to John – who he fear۔d would be non۔able to restrain hisself, with lethal consequences – to depart the room.  Temple guard۔ors and servants of the high priest thenupon amuse۔d theyselfs curse۔ing Jesus, mock۔ing he, spit۔ing upon he, fistpunch۔ing he, strike۔ing his face with an iron rod.  Thus do۔d Jewans revile and mistreat Jesus for an entire clockhour.  The lawcourttrial resume۔d – it’s alter۔t tone serious and urgent – with the articulation of three formal accusations against Jesus:  he wuz a pervert۔or of Jewans, deceive۔ing they and incite۔ing they to rebellion; he counsel۔d Jewans to refuse to pay tribute to Caesar; and by claim۔ing to be a king and the found۔or of a new type of king۔dom, he incite۔d treason against the Roma۔y emperor.  
            At daybreak, Peter, who after collapse۔ing in tears by the road۔side had pass۔d to sleep from emotional exhaustion, awake۔d, and, hope۔ing to find his brother Andrew, trudge۔d back up·hill to the camp·siteplace.  But it wuz all but dezert۔t:  only David and three run۔ors remain۔d.  The apostles had scatter۔d, and the Hellasans had depart۔d.  David dispatch۔d Peter, accompany۔t by a messagor, back down·hill to Jerusalem to join Andrew at the home of Nicodemus.  Soon afterward at the camp·siteplace arrive۔d Jude, Jesus’s brother in the flesh, in advance of the remain۔or of Jesus’s family, only to learn that Jesus had already been arrest۔t.  Thus he hasten۔d back down·hill toward Jericho, with instructions from David to go with his mother and sibs to Bethany, and there at the home of Martha and Mary await news from messagors.
            Ap the same time that Friday mornin at Antonia fortress, the Jerusalem headquarters of govern۔or Pontius Pilate, arrive۔d Jesus, along with temple guard۔ors, ap fifty of his accuse۔ors include۔ing the Sanhedrin lawcourt, the high priest Caiaphas (but not former high priest Annas), Judas Iscariot, and apostle John.  Despite the early clockhour Pilate, because the night before he had authorize۔d the utilization of Roma۔y soldiors to arrest Jesus, wuz prepare۔d to receive۔d they.  The Jewans refuse۔d to enter the build۔in – fear۔ing that inside leaven wuz utilize۔t in bake۔ing bread, which they believe۔d would render they non۔clean and thereby prevent they from partake۔ing in the afternoon feast of thanksgivein and necessitate they’s subjection to purification ceremonys after sunset before they could be eligible to partake in the Passover supper.  Thus Pilate consent۔d to hold the public lawcourttrial on the build۔in’s front steps.  Appear۔ing before the assembly, he ask۔d, “What accusation do yous bring against this man?”  Reply۔d the spokesman for the Sanhedrin lawcourt, “If this man wuz not an evil do۔or, we would not have deliver۔d he to you.”  Pilate say۔d, “Then judge he in accordance with your own laws.”  The spokesman reply۔d, “It iz not lawful for we to put any man to death, and this disturb۔or iz worth۔y to die for the things he have say۔d and do۔d.”  Pilate, who know۔d general۔ly about Jesus and had been inform۔t in more detail by his wife Claudia (a partial convert to Judaism), surmise۔d that he had violate۔d ecclesiastical laws, thus he say۔d, “I will not condemn this man to death without a lawcourttrial.  Neither will I consent to examine he until you have prezent۔d your accusations against he in write۔in.”  High priest Caiaphas thenupon signal۔d the lawcourt clerk, who hand۔d the govern۔or a paper contain۔ing the three accusations against Jesus.  Pilate then summon۔d Jesus, along with his witness John Zebebee, to follow he inside, and lead۔d they to a private chamber, where they sit۔d.  Pilate begin۔d by say۔ing he do۔d not believe Jesus wuz an incite۔or of rebellion, then ask۔d, “Do۔d you ever teach that tribute should be refuse۔t Caesar?”  Jesus, indicate۔ing John, answer۔d, “Ask he or any other man who have earhear۔d my teach۔in.”  John then testify۔d that Jesus never say۔d not to pay taxes, and that Jesus and his apostles pay۔d taxes both to Caesar and to the temple.  Pilate turn۔d back to Jesus; “Now regard۔in they’s third accusation, iz you the king of the Jewans?”  Jesus reply۔d, “Pilate, do you ask this for yourself, or do you take this question from my accuse۔ors?”  The govern۔or answer۔d: “Iz I a Jewan?  Your chief priests ask۔d me to condemn you to death.  I question the validity of they’s accusations and iz only try۔ing to discover for myself what you have do۔d. Tell me, have you say۔d that you iz the king of Jewans, and do you seek to establish a new king۔dom?”  Jesus answer۔d, “Do you not perceive that my king۔dom iz not of this world?  If my king۔dom wuz of this world, sure۔ly would my disciples fight that I should not be deliver۔t into the hands of the Jewans.  My presence here before you iz sufficient to show all peoples that my king۔dom iz a spiritual dominion.  And this salvation iz for gentiles, as well as for Jewans.”  Then you iz a king afterall?” ask۔d Pilate.  Jesus answer۔d, “Yes.  I iz such a king, and my king۔dom iz the family of the faith sons of my Father who iz in heaven.  For this purpose wuz I birth۔t into this world, that I show my Father to all peoples and give evidence to the truth of God.  And even now do I declare to you that every one who love the truth earhear my voice.” Comment۔d the govern۔or, half in jest, “Truth, what iz truth?  Who know?”  To he, clear۔ly the imprison۔ort, who appear۔d gentle and weary, yet majestic and upright, wuz not a dangerous rebel aspire۔ing to topple Roma’s leadrule of Canaan, and Pilate, being familiar with the Stoics’ teach۔in that “the wise man iz king” consider۔d that he comprehend۔d Jesus’s mean۔in of “king” and “king۔dom”.  Thus he go۔d back outside and say۔d to the assemble۔d accuse۔ors, “I have examine۔d this man, and find no fault in he.  I do not think he iz guilt۔y of the accusations.  He ought to be free۔t.”  The Jewans erupt۔d in rage, demand۔ing in loud voices that Jesus should die.  One of the Sanhedrin bold۔ly upstep۔d to Pilate and say۔d, “This man agitate the multitude, begin۔ing in Galilee and continue۔ing throughout all Judea.  He iz a mischief make۔or and an evil do۔or.  You will long regret it if you let this wicked man go free!”  Pilate, who dur his ten years as govern۔or of Judea had learn۔d the best policy wuz to if possible placate the Jewan lead۔ors, upon earhear۔ing that Jesus wuz from Galilee, discern۔d an opportunity to avoid responsibility in decide۔ing the case.  Call۔ing to the guard۔ors, he say۔d, “This man iz a Galileen.  Take he forthwith to Herod, who iz here for the Passover, and when he have examine۔d he, report his opinion to me.”  Jesus tiltlean۔d over to his apostle and say۔d, “John, you can do no more for me.  Go to my mother and bring she to see me before I die.”  Thus John, who had surreptitious۔ly update۔d David’s messagors and thereby learn۔d that Jesus’s family wuz head۔d from Jericho to Bethany, reluctant۔ly hurry۔d away.
            The temple guard۔ors thenupon lead۔d Jesus, follow۔t by his accuse۔ors and an increase۔ing multitude, to the old Maccabean palace of former King Herod the socald Great, where tetrarch Herod reside۔d when visit۔ing Jerusalem.  Tetrarch Herod, look۔ing at Jesus, do۔d not recognize he as the youth who 21 years early۔er had appear۔d before he in the Galileen city of Sepphoris plead۔ing (invain) for a just decision regard۔in money owe۔t his father who had been accidental۔ly kill۔d while work۔ing on one of the public build۔ins.  The tetrarch of Galilee and Perea, hisself a Jewan, still feel۔d guilt۔y at have۔ing command۔d John the baptize۔or’s execution, and had worry۔d about Jesus when he wuz preach۔ing in Galilee, but had also been curious about he.  He ask۔d Jesus question after question, then dare۔d he to perform a miracle, but Jesus reply۔d not a word.  Clear۔ly, Herod observe۔d, Jesus wuz not alike the outspoken fire۔y prophet who had expose۔d and denounce۔d his private life.  Final۔ly Herod, who had no jurisdiction over Jesus in Judea, and not want۔ing to be responsible for another prophet’s death, array۔d he in an old purple royal robe and dispatch۔d he back to the govern۔or.
            When guard۔ors bring۔d Jesus back to Antonia headquarters, Pontius Pilate re۔appear۔d on the front steps and announce۔d to the chief priests and the Sanhedrin that neither he nor Herod judge۔d Jesus guilt۔y of the three accusations, add۔ing, “In fact, I find no fault in he.”  As the Jewans prepare۔d to protest against the release of Jesus, a large crowd arrive۔d ask۔ing for the release of an imprison۔or in honor of the Passover feast, in accordance with they’s tradition.  Surge۔ing up the steps, they call۔d out the name of Barabbas, the son of a priest, who had been convict۔d of robbery and murder on the Jericho road and condemn۔t to die.  Pilate, to extricate hisself from his predicament, suggest۔d instead Jesus, but the chief priests shout۔d, “Barabbas!  Barabbas!” and the fickle Jewans, include۔ing many of the same peoples who had applaud۔d Jesus’s termination of commerce in the temple four days early۔er, urge۔d onward by they’s religious lead۔ors, repeat۔d the cry.  Pilate ask۔d the multitude, “If I release the murder۔ort Barabbas, what shall I do with Jesus?”  The religious lead۔ors, and then the crowd, shout۔d, “Crucify he!  Crucify he!”  The govern۔or prefer۔d not to condemn a man he regard۔d as innocent of Roma۔y law to death to appease those who he leadrule۔d, therefore, think۔ing to arouse they’s pity, he command۔d guard۔ors to take Jesus into the inner courtyard (out of the public’s sight) to be whip۔t.  They tie۔d Jesus to the post, and whip۔d he.  Afterward the guard۔ors put۔d a braid۔d crown of thorns on his head, put۔d a reedgrass in his hand as a mock specter, and kneel۔d before he, mock۔ing he, say۔ing, “Hail, king of the Jewans!”  Then they spit۔d upon he and slap۔d he.  Pilate then lead۔d his imprison۔or – his face drip۔ing with blood – his form bow۔d down with suffer۔ing and grief – back outside the build۔in, prezent۔d he to the crowd, and say۔d, “Behold the man!  Again I declare to yous that I find no crime in he, and have۔ing scourge۔d he, I would release he.”  But the multitude shout۔d, “Crucify he!  Crucify he!  Crucify he!”  As Pilate still waver۔d, high priest Caiaphas approach۔d he, shake۔d an avenge۔ing finger in Pilate’s face, and say۔d with anger۔y words that the entire multitude could earhear: “If you release this man, you iz not Caesar’s friend, and I will see that the emperor know all.”  Pilate ask۔d sarcastic۔ly, “Shall I crucify your king?”  Jewans answer۔d, “Yes, crucify he!  We have no king but Caesar.”  Pilate capitulate۔d, say۔ing, “See to it.”  When he command۔d soldiors to release Barabbas and to prepare to crucify Jesus, Jewans loud۔ly cheerroot۔d.  Pilate command۔d that a basin of water be bring۔t to he, and he wash۔d his hands, say۔ing, “I iz innocent of the blood of this man.”  Gleeful Jewans reply۔d, “His blood be on we and on our children.”
            Caiaphas and his associates then go۔d direct۔ly to they’s usual meet۔in place in the hall of hew۔t stone in the temple to report to wait۔ing membors of the Sanhedrin.  Judas Iscariot arrive۔d soon afterward to collect his honors and reward.  However, of those who notice۔d Judas, some react۔d with aloof۔ness, others with expressions of non۔disguise۔t contempt.  A servant of the high priest motion۔d he to accompany he outside, and there tell۔d he, “I have been appoint۔d to give you your reward,” and hand۔d Judas 30 silver coins, the price of a health۔y slave.  At his insult۔y treatment – Judas had envision۔d being laud۔t in front of the Sanhedrin and prezent۔t with a substantial reward – Judas feel۔d stun۔d.  After wander۔ing around in a daze, he hurry۔d back into the temple, and to the Sanhedrin say۔d, “I repent that I have do۔d this.  I want to escape the guilt of this deed.”  His listen۔ors scoff۔d, one say۔ing, “What iz that to we?  Be go۔t!”  Judas hurl۔d the 30 coins onto the floor and, almost tearful۔ly, walk۔d out.  It dawn۔d on he that he had make۔d a tragic mistake, or far worse:  that he had commit۔d the grave۔est of sins.  His reward, he realize۔d, wuz to become a despise۔t outcast.  Forsake۔t and alone, he walk۔d beyond the city walls, and down to desolate Hinnom valley, from where he climb۔d steep rocks.  Take۔ing the girdle from his turban, he fasten۔d one end to a small treetrunk, tie۔d the other about his neck, and jump۔d over the precipice.  The knot that his nervous hands had tie۔d loosen۔d, and he fall۔d onto jag۔y boulders to his death.
            Ap that time Roman soldiors arrive۔d at the Gethsemane camp·siteplace obey۔ing a command to arrest Jesus’s follow۔ors.  But the siteplace wuz empty.  David Zebedee had move۔d his messagor headquarters up·hill, and had already dispatch۔d run۔ors with news of Jesus’s imminent crucifixion to Jesus’s family, to the Hellasans, as well as to support۔ors in the citys of Bethsaida, Pella, Philadelphia, Sidon, Shechem, Hebron, and as far away as Dimashk and Alexandria.  Non۔alike almost everybody else, literal-mind۔y David believe۔d Jesus when he predict۔d he would “rise again on the third day”, and he therefore dispatch۔d instructions to the apostles to assemble early Sunday mornin at the home of Nicodemus – where he hisself plan۔d to hide with Peter and Andrew.
            After govern۔or Pilate had put۔d Jesus incharge of Roman soldiors to be crucify۔t, the captain decide۔d that two condemn۔d thiefs (capture۔d with they’s lead۔or Barabbas) who had been schedule۔d to die after the Passover festivitys should instead be crucify۔t that mornin with Jesus – hence a delay while the two wuz fetch۔d from prison and scourge۔d.  White signs wuz prepare۔d:  those for the thiefs write۔d with they’s names above the words “brigandor”, the other inscribe۔d by Pontius Pilate hisself, “Jesus of Nazareth – King of the Jewans” in Latin۔ese, Hellas۔ese, and Aramaic۔ese languages; when Jewan lead۔ors object۔d, the govern۔or reply۔d, “What I have write۔d, I have write۔d.”  The imprison۔orts’ clothes wuz remove۔d and substitute۔d with loincloths.  Final۔ly the captain (the same man who had lead۔d Roman soldiors the previous night to arrest Jesus at Gethsemane) and twelve soldiors lead۔d Jesus and the two rob۔ors toward the siteplace of the crucifixion at Golgotha.  Each of the condemn۔d mans wuz require۔d, per custom, to carry a crucifix crossbeam, the long۔er heavy۔er upright posts have۔ing been transport۔t separate۔ly.  The ordinary routeway wuz via the long۔est road, so that many spectate۔ors could view they, but that day they go۔d by the most direct routeway north۔ward.  Ap 200 peoples follow۔d, include۔ing a few Jewan lead۔ors, some (most۔by secret) sympathize۔ors, the remain۔or either enemys or spectate۔ors want۔ing to watch the mans torture۔t to death – the barbaric method have۔ing originate۔d from Phoenicians, and adopt۔d by Romans to execute non۔Romans.  As the procession pass۔d along the narrow streets of Jerusalem, tenderheart۔y Jewan womans who had earhear۔d Jesus’s words of cheer and compassion, and·or who know۔d of his life of love۔y ministry, could not refrain from weep۔ing, wail۔ing, lament۔ing – although it wuz un۔lawful to express sympathy for the condemn۔t.  When some of they even dare۔d to follow along his side, Jesus, who had not speak۔d a word since being condemn۔t to death by Pilate, turn۔d to they and say۔d, “Daughters of Jerusalem, weep not for me, but rather for yourselfs and your children.  My work iz do۔d; soon I go to my Father.  But, behold, the days iz come۔ing when yous shall say, ‘Blessed iz the barren and those whose breasts have never suckle۔d they’s babys.’  Soon yous will pray that rocks from the hills fall on yous to deliver yous from your terror.”  Far۔er along, as he trudge۔d along carry۔ing the heavy crossbeam, Jesus feel۔d increase۔by weary:  he had not eat۔d since the last supper with his apostles, nor had he sleep۔d one wink the previous night, not to mention being beat۔t, whip۔t and scourge۔t – all which seem۔d minor compare۔d to his spiritual disappointment, anguish at his impend۔y torture, and human lonely۔ness.  Soon after pass۔ing through the Dimashk gate, he stagger۔d, and fall۔d.  Soldiors shout۔d, and kick۔d he, but he could not arise.  The captain, know۔ing what Jesus had endure۔t, command۔d the soldiors to desist, and summon۔d a man (name۔d Simon, from Cyrene in northern Africa, visit۔ing Jerusalem to attend the Passover) to shoulder Jesus’s crossbeam and carry it the remain۔or of the way up·hill to Golgotha.  On the hill, soldiors had finish۔d erect۔ing in holes the three vertical timbers.  Visible beyond wuz villas of the wealth۔y, and on the other side of the road wuz large ornate tombs.
            Non۔visible to all, heaven۔y hosts stand۔d by in anticipation of witness۔ing Jesus’s Earth۔y bestowal to boost the spiritual level of humankind soon to end with his ignoble creature death as a condemn۔t criminal.
            Soldiors first bind۔d Jesus’s arms with cords to the crossbeam, then with metal۔y spikes they nail۔d his hands to the wood.  They hoist۔d the crossbeam and nail۔d it to the upright timber of the crucifix.  Jesus, suffer۔ing excruciate۔y pain, pray۔d, “Father, forgive they, because they know not what they do.”  Soldiors bind۔d his ankles to the post, and hammer۔d one long metal۔y spike through both of his foots into the wood.  Most of his massweight wuz support۔d by a thick peg insert۔d into the post slight۔by below his foots – slight۔by less than bodywaist-height from the ground.  Alikewise they nail۔d the two rob۔ors to crucifixes on both sides of Jesus.  The captain then nail۔d the white signs with charcoal inscriptions to near the top of each crucifix.  By then it wuz mid۔mornin, Friday, 7 April, year 30.
            Mary, the mother of Jesus, at that time arrive۔d with her son Jude and daughter Ruth.  See۔ing they, Jesus smile۔d.  More then more Jewans arrive۔d at the scene.  Some silent۔ly watch۔d the mans slow۔ly die, while many wag۔d they’s heads and denounce۔d Jesus, say۔ing, “You who would destroy the temple and build it again in three days, save yourself.”  “If you iz the son of God, why do you not come down from your crucifix?”  Leadrule۔ors of the Jewans mock۔d he, say۔ing, “He save۔d others, but hisself he can·not save.”  Others say۔d, “If you iz the king of the Jewans, come down from the crucifix, and we will believe in you.”  “He even claim۔d to be a son of God, but look at he now, crucify۔t between two thiefs.”  Jesus do۔d not reply to they’s taunts.  One of the brigands say۔d to Jesus, “If you iz the son of God, why do you not save yourself and we?”  But the other brigandor call۔d over to he, “Have you no fear even of God?  Do you not see that we iz suffer۔ing for our actions, but that this man suffer un۔just۔ly?  Better that we should seek forgive۔ness for our sins and salvation for our souls.”  When Jesus smile۔d at he, the brigandor add۔d, “Lord, remember me when you come into your king۔dom.”  Jesus reply۔d, “Verily, verily, I say to you, you shall sometime be with me in Paradise.”  One woman – a membor of a Jewan group that oppose۔d crucifixions as excessive۔ly cruel – hand۔d up on a pole a sop of narcotic wine, but Jesus, although thirst۔y, refuse۔d to drink it.  By late mornin ap one-thousand peoples had assemble۔d at the base of the hill to witness the spectacle.  Stand۔ing near Mary, Ruth, and Jude, wuz apostle John Zebedee and those he had return۔d with, include۔ing his mother Salome, Mary the wife of Clopas and sister of Jesus’s mother, Mary Magdalene, Rebecca of Sepphoris, and other friends.  Jesus look۔d down upon his mother and say۔d, “Woman, behold your son!”  Look۔ing at apostle John, he say۔d, “My son, behold your mother!” to iterate that he want۔d he to watchcare she.  He add۔d, “I desire that yous depart this place.”  So Jude lead۔d they’s mother Mary away, while the other womans withdraw۔d a short distance.  As noon approach۔d, most of the antagonistic and curious spectate۔ors depart۔d for Passover preparations; by noon remain۔d only ap fifty peoples.  Thirteen soldiors, settle۔ing down for they’s long death watch, eat۔d they’s lunch and drink۔d cheap sour wine (dub۔t vinegar), one derisive۔ly offer۔ing a drinktoast, “Hail and good fortune to the king of Jewans!”  Jesus, look۔ing down upon they, say۔d, “I thirst,” upon which the captain flowpour۔d wine onto a sponge, attach۔d to the end of his javelin, and raise۔d it so that Jesus could moisten his parch۔d lips.  Soon after noon the sky darken۔d from fine sand in the air, carry۔t by hot winds from the Rub al-khali desert, a common phenomenon, although it wuz early in the sand·storm season.  As the sky further darken۔d and cut۔ing sand whip۔d through the air, most of the spectate۔ors hasten۔d back to the city, leave۔ing only Jesus’s sister Ruth and brother Jude (who had return۔d), John Zebedee and his mother Salome, Mary Magdalene, Rebecca, and nine other womans.  One clockhour after noon the sky wuz so dark that the sun wuz blockade۔t out.  Jesus’s human consciousness begin۔d to fade.  Utter۔d he, “My God, my God, why have you forsake۔d me?”  A couple of clockhours later, mid۔afternoon, he call۔d out in a loud voice, “It iz finish۔d!  Father, into your hands I commend my spirit.”  Then Jesus bow۔d his head, and relinquish۔d his mortal life.
            After the death of Jesus, as the sand·storm abate۔d and the sky brighten۔d, apostle John send۔d the womans to the home of Elijah Mark, where they wuz welcome to tarry dur the Sabbath day, John remain۔ing at the crucifixion siteplace.  The Jewan religion lead۔ors wuz worry۔d that dead bodys would be leave۔t expose۔t after sunset, in violation of they’s ritual, thus they go۔d before govern۔or Pilate request۔ing that soldiors break the legs of the three crucify۔d mans, that the carcasses be remove۔t from they’s crucifixes and carry۔t south of the city and, as wuz customary for crucifixion victims, dump۔t into the criminal pits (where they would be expose۔t to wild beasts).  Pilate agree۔d, and dispatch۔d three soldiors to Golgotha, who break۔d the legs of the two thiefs, thereby kill۔ing they, but discover۔d Jesus already dead; to be certain, one of the soldiors pierce۔d Jesus’s leftside with a spear.  Pilate wuz next visit۔t by Nicodemus and Joseph of Arimathea – both former membors of the Sanhedrin, but believe۔ors in Jesus, Joseph’s daughter being a memborm of the womans’ contingent – ask۔ing that Jesus’s body be give۔t to they for proper burial.  Joseph, who own۔d a new family tomb in his garden on a hill۔side near the crucifixion siteplace, had bring۔d with he a large amount of money for a bribe (a common practice for those who wish۔d to spare they’s crucify۔t kins from the pits); Pilate refuse۔d the money, yet signature۔d the permission document.  When Joseph and Nicodemus arrive۔d at Golgotha, soldiors wuz remove۔ing Jesus’s body from the crucifix, while representatives of the Sanhedrin stand۔d by so that none of Jesus’s follow۔ors could prevent his body from being carry۔d to the criminal burial pits.  When Joseph prezent۔d the possession document to the captain, the Jewans raise۔d a tumult and clamor۔d for possession, and when the captain refuse۔d, they violent۔ly try۔d to seize the body, whenupon the captain command۔d four of soldiors, they’s swords dis۔sheath۔t, to guard Jesus’s body as it lay۔d on the hill۔y ground, while other soldiors chase۔d away the furyous Jewans
            It wuz late afternoon when the entombment procession of Jesus of Nazareth start۔d from Golgotha.  Jesus’s body, wrap۔d in a linen sheet, wuz carry۔d by Joseph, Nicodemus, John Zebedee, and the Roman captain, follow۔t by faithful womans from Galilee, a short distance north۔ward, across the road lead۔ing to Samaria.  Joseph’s family tomb, not yet utilize۔t, wuz hew۔t out of solid rock.  They carry۔d the body into it’s chamber (ap three square meters) and put۔d it on a rock shelf.  Because Jewans embalm۔d (not bury۔d) they’s dead, the womans wrap۔d the body with bandages saturate۔d in the myrrh and aloes that they had bring۔d, tie۔d a napkin over Jesus’s face, and re۔wrap۔d the body in the linen sheet.  The captain then signal۔d his soldiors to roll the huge circular stone, into a groove chisel۔d into the rock, to block the tomb’s entrance.  The soldiors then return۔d to Golgotha to collect the bodys of the brigands and transport they to the pits.  Joseph, Nicodemus, and John and most of the womans return۔d to Jerusalem for the Passover.  Linger۔ing wuz Mary Magdalene, Mary the wife of Clopas, Martha (another sister of Jesus’s mother), and Rebecca of Sepphoris; they consider۔d that Jesus’s body had not been proper۔ly prepare۔d, thus after nightfall as they walk۔d back to the city they agree۔d to prepare spices and ointments and return on the day after the Sabbath.
            Much later that Friday night, after the Passover supper, a group of Jewan lead۔ors gather۔d at the home of Caiaphas to discuss they’s fears regard۔in Jesus’s assertions that he would rise from the dead on the third day.  Lest Jesus’s disciples steal his body and then proclaim he wuz alive, and the multitude be sway۔t, they decide۔d to petition Pilate early the next mornin to post soldiors around the tomb’s entrance.
            Dur the Sabbath day almost one and one-half million Jewans wuz present in Jerusalem, hail۔ing from all parts of the Roma۔y empire and Mesopotamia, and all discuss۔d the death of Jesus on the crucifix.  At an early mornin meet۔in govern۔or Pilate accede۔d to the Sanhedrin’s request by dispatch۔ing ten soldiors to guard the tomb entrance, to which the Sanhedrin add۔d ten temple guard۔ors; at the tomb they roll۔d a second stone in front of the first, and set۔d the seal of Pilate on and around both stones.  Mary the mother of Jesus, with her children Jude and Ruth, return۔d to Bethany to join the remain۔or of they’s family.  The other Galileen womans prepare۔d spices at the home of Joseph of Arimathea.  That afternoon John Mark contact۔d the eleven apostles, and slight۔by before mid۔night they all assemble۔d at the home of his father Elijah, in the up۔er chamber where they had partake۔d of Jesus’s last supper.
            The chief arch۔angel of the local universe of Nebedon, then present on Urantia (planet Earth), summon۔d a council of arch۔angels, life carry۔ors, and they’s varyous associates in the work of creature rehabilitation and morontia creation, to consider possible techniques for the restoration of Jesus.  They determine۔d that they could do nothin to facilitate his resurrection, and accept۔d the opinion of angel Gabriel, that because Jesus had lay۔d down his creature life of his own free will, his spirit retain۔d the power to take it up again.  Jesus’s divine indwell۔ing presence confirm۔d the conclusion.  Dur Sunday mornin not long after mid۔night arrive۔d at the tomb siteplace seven personalitys from the Paradise incarnation commission.  Soon, intense vibrations of blend۔t material and morontia activity issue۔d from inside the tomb.  A few minutes later the resurrect۔t morontia form and personality of Jesus of Nazareth come۔d forth from the tomb.  Morontia iz the transitional state between material and spiritual, a waystation between physical death and spiritual continuance (for those who qualify); it’s form, although not a spirit, iz normal۔ly non۔visible to humans, therefore the ten Roman soldiorts and ten temple guard۔orts on watchful night duty neither see۔d nor earhear۔d anythin non۔usual.  The seal۔d stones still block۔d the tomb open۔in, and inside still lay۔d on the sepulcher shelf the decay۔ing physical body – by then only a discard۔d outer cover with no further connection to the resurrect۔t morontia personality of Jesus.  As a new۔ly form۔t morontia personality, Jesus’s first act wuz to greet angel Gabriel.  He then speak۔d the first words of his post۔mortal career, “Have۔ing finish۔d my life in the flesh, I would tarry here in transitional form that I may more full۔ly know the life of my ascendent creatures and further reveal the will of my Father in Paradise.”  Then begin۔d his initiation into the morontia world, a process that require۔d more than one clockhour of Earth time.  As Jesus fraternize۔d with the assemble۔d morontia personalitys, the chief of the arch۔angels determine۔d that, regard۔in the physical body still inside the tomb, rather than employ the technique of dis۔materialization, they would instead invoke the process of accelerate۔ing time; when the necessary permissions wuz forthcomey, the appropriate celestial personalitys initiate۔d an acceleration of time so great that the decomposition process that would have require۔d years wuz accomplish۔t almost instantaneous۔ly:  Jesus’s former body become۔d dust.  It then remain۔d for the secondary midway۔ors to roll away the entrance stones.
            The resurrection of Jesus from animal to morontia form wuz not extraordinary, but ordinary – a fact of human existence that Jesus seek۔d to demonstrate.  All peoples, upon physical death, experience such a transformation.  Transitional morontia bodys do not have circulate۔ing blood, nor need material food, but they iz nevertheless real, and in certain conditions visible and audible.  In all that iz personal, massmatter iz the skeleton of morontia, and both iz the reflect۔t shadow of endure۔y spirit reality.  Time iz the move۔ing image of eternity, and space the fleet۔ing shadow of Paradise realitys.  It iz from the intermediary morontia state that those who qualify to receive the gift of eternal life advance to the first level of the many pure۔ly spiritual states, through which they will progressive۔ly ascend toward God in Paradise, then return, level by level, as spiritual teach۔ors.
            At the tomb, in the light of early sundawn, when the watchful Jewan guard۔ors and the Roman soldiors see۔d the huge outer stone begin to roll away, apparent۔ly of it’s own accord, from the cave's open۔in, they wuz seize۔d with fear and panic.  All flee۔d the scene as fast as they’s legs would carry they, head۔ing down·hill to the city.
            That Sunday sundawn five womans – Mary Magdalene, Mary the mother of the Alpheus twins, Salome the mother of the three Zebedee brothers, Joanna the wife of Chuze, and Susanna the daughter of Ezra of Alexandria – start۔d out from the house of Joseph, where they had spend۔d the Sabbath in seclusion prepare۔ing spices and ointments, and head۔d north۔ward through almost empty streets.  Soon after they pass۔d through the Dimashk gate, twenty weapon۔t soldiors and guard۔ors come۔d run۔ing toward they at top speed as though being chase۔t by a lion.  As the dust settle۔d from they’s pass۔ing, the womans pause۔d, anxious, wonder۔ing outloud what news they may have miss۔d, but they brave۔ly decide۔d to continue onward, as they’s worrys turn۔d to who would roll away the door stone.  Upon arrive۔ing at the tomb they wuz amaze۔d to see both stones roll۔d aside and the entrance open.  Set۔ing down they’s bundles of embalm۔in lotions and linen bandages, they tremble۔d with fear.  Mary Magdalene final۔ly walk۔d around the small۔er stone and dare۔d to enter the open sepulcher; when her eyes adjust۔d to the dark, she see۔d that on the shelf where Jesus’s body had lay۔d wuz only grave cloths.  She utter۔d a cry of alarm, and run۔d out of the tomb, exclaim۔ing, “He iz gone!  They have take۔d he!”  The others venture۔d inside and confirm۔d that the body wuz miss۔in.  Back outside, discuss۔ing the mystery, they suspect۔d the body had been move۔t, but they could not account for the remain۔y grave cloths.  As the day brighten۔d, they notice۔d nearby a silent motion۔less strangort.  At first afraid, Mary Magdalene, think۔ing he could be the garden caretake۔or, ask۔d, “Where have they take۔d the mastor?”  When the strangor do۔d not answer, Mary, overcome by the situation, begin۔d to weep.  Then say۔d Jesus, “Who do you seek?” Mary answer۔d, “Jesus, who wuz lay۔t to rest in Joseph’s tomb, but he iz go۔t.  Do you know where they have take۔d he?”  Jesus say۔d, “Do۔d not this Jesus tell you, even in Galilee, that he would die, but that he would rise again?”  The words startle۔d the womans, but Jesus, his back turn۔d to the early mornin dim light, his morontia form much less distinct than a normal physical form, wuz so change۔t that they do۔d not yet recognize he.  As they ponder۔d his words, he address۔d Magdalene with a familiar voice, say۔ing, “Mary.”  And when she earhear۔d that word of well-know۔t sympathy and affectionate greet۔in, she know۔d it wuz the voice of Jesus, and she rush۔d to kneel at his foots, exclaim۔ing, “My Lord, and my mastor!”  The other womans alikewise recognize۔d that Jesus stand۔d in front of they in glorify۔t form, and they also kneel۔d.  They’s human eyes wuz enable۔d to see the morontia form of Jesus because of the special ministry of the transform۔ors and the midway۔ors in association with certain morontia personalitys then accompany۔ing he.  Mary start۔d to embrace Jesus’s foots, but he say۔d, “Touch me not, Mary, because I iz not as you know۔d me in the flesh.  In this form will I tarry for a season before I ascend to the Father.  Go, all of yous, now, and tell my apostles – and Peter – that I have rise۔d, and that yous have talk۔d with me.”
            At the fortress of Antonia, when the Roman captain report۔d for work, he discover۔d to his surprise the ten soldiors he had dispatch۔d to guard Jesus’s tomb had return۔d.  All talk۔ing at once, with great anxiety, in a most non۔disciplinary manner, they report۔d that the tomb’s door stone had roll۔d away by itself – whenupon they flee۔d.  Elsewhere in the awake۔ing city on that day of the Passover, the temple guard۔ors who had alikewise flee۔d the scene, all first to they’s hōm۔s, arrive۔d by pre۔arrangement at the home of Caiaphas, and excite۔ly relate۔d they’s story of the self۔move۔ing outer tomb entrance stone.  Caiaphas, rather than punish they for dezert۔ing they’s post, bribe۔d they, instruct۔ing they to say, “Dur the night while we sleep۔d, his disciples come۔d upon we and take۔d away the body.”  But he fear۔d that such an event would be difficult to keep secret:  the temple guard۔ors had presume۔ably already tell۔d they’s familys, and he had no clear method of bribe۔ing the ten Roman soldiors.
            When the five woman, who had see۔d Jesus’s morontia form, arrive۔d back in Jerusalem at the home of Elijah Mark, ten apostles (all except Thomas, who had need۔d to grieve alone) wuz asleep on the couches in the up۔er chamber.  Earhear۔ing the excite۔y womans’ story, they do۔d not believe they, consider۔ing that the womans had see۔d a vision.  But when Mary Magdalene repeat۔d Jesus’s words, Peter earhear۔d his name, and rush۔d out of the house, follow۔d close۔ly by apostle John, and they run۔d toward the tomb and see for theyselfs.  John, young۔er, outrun۔d Peter and arrive۔d first, tarry۔ing at the door.  Peter soon arrive۔d, and enter۔d the empty tomb, notice۔ing the grave cloths so peculiar۔ly arrange۔t.  Outside, as they sit۔d on a stone, Peter suggest۔d that enemys had steal۔d the body, but John reason۔d that such a theory do۔d not explain۔d the grave cloths leave۔d intact, as though Jesus had disintegrate۔d.  They head۔d back to tell the other apostles.
            By then the womans wuz arrive۔ing at the house of Nicodemus, where they report۔d what they had see۔d to Nicodemus, Joseph of Arimathea (who had turn۔d his house over to the womans), David Zebedee, and other mans present.  David and Joseph wuz dispose۔d to believe the report, thus they hurry۔d out to inspect the tomb, and discover۔d everythin exact۔ly as the womans had describe۔d.  The two mans then hasten۔d to the home of Elijah Mark, and in the up۔er chamber confer۔d with the ten apostles.  Only John Zebedee wuz dispose۔d to believe, even faint۔ly, that Jesus had rise۔d from the dead.  The others consider۔d it probable that the Jewans, who had been enrage۔t at not being able to dispose of the body in the criminal pits, had steal۔d it and dump۔d it there.  David Zebedee say۔d, “Yous iz the apostles – yous ought to comprehend these things.  I will now go back to the home of Nicodemus, where I have arrange۔d for the messagors to assemble this mornin, and dispatch they, on they’s last mission, as heralds of Jesus’s resurrection.  I earhear۔d the mastor say that, after he die۔d, he would rise on the third day, and I believe he.”  Thus do۔d the self۔appoint۔d chief of communication and spy۔ing, after drop۔ing Judas Iscariot’s bag contain۔ing all the apostolic funds in the lap of apostle Matthew Levi, depart the deject۔y and forlorn ambassadors of the king۔dom.  Back at the home of Nicodemus, David, after explain۔ing to his 26 run۔ors all he had see۔d and earhear۔d, dispatch۔d they to all believe۔or centers – from Beersheba in the south to Sidon and Dimashk in the north, from Philadelphia in the east, to Alexandria in the south·west, and throughout Canaan – with the message of Jesus’s resurrection.  David and his mother Salome thenupon head۔d to Bethany to join the family of Jesus.  Some do۔d not miss the irony that the first attempt at socialization of the gospel of the king۔dom and the sib۔hood of peoples wuz not by the choose۔t apostles, but by laymans.
            The command۔or of the temple guard۔ors, dispatch۔t by the high priest, visit۔d Jesus’s tomb, remove۔d the graves cloths, wrap۔d they in linen sheet, and hurl۔d they over a nearby cliff.
            Ap noon at the house of Martha and Mary at Bethany, where tarry۔d Jesus’s family, a messagor arrive۔d, announce۔ing, “Jesus have rise۔d from the dead!  The tomb iz empty!”  Dur the excite۔y discussion of the startle۔ing news, Mary Magdalene arrive۔d, and soon afterward David and Salome, all add۔ing they’s storys.  Ruth full۔ly believe۔d the reports, as do۔d Jude.  Jesus’s mother Mary dint know what to think.  Jesus’s brother James, ponder۔ing, wander۔d out to the garden near the tomb from which Lazarus had been resurrect۔d, and soon become۔d aware of a nearby presence, as if somebody had touch۔d his shoulder; when he turn۔d to look, he behold۔d the gradual appearance of a strange form by his side.  He wuz too much amaze۔d to speak and too afraid to flee.  The strange form speak۔d, say۔ing, “James, I come to call you to the service of the king۔dom.  Join earnest hands with your brethren and follow after me.”  James recognize۔d clear۔ly the voice of his old۔er brother.  Exclaim۔ing, “My father and my brother!” he start۔d to kneel, but Jesus bid۔d he stand, and, as they stroll۔d through the garden they converse۔d about former experiences and near-future events.  Near۔ing the house, Jesus say۔d, “Farewell, James, until I greet yous all together.”  James rush۔d inside, exclaim۔ing: “I justnow see۔d Jesus, and talk۔d with he!  He vanish۔d before me, say۔ing, ‘Farewell until I greet yous all together!’”  David declare۔d, “He iz see۔d not only by excite۔able womans, but by strong heart۔y mans!  I expect to see he myself!” 
            Not quite two clockhours later, as twenty kins and friends sit۔d in the house, through the open rear door walk۔d Jesus, say۔ing “Peace be with yous.  Greet۔ins to those once near me in the flesh and fellowship for my brothers and sisters in the king۔dom of heaven.  How could yous doubt?  Why have yous linger۔d so long before wholeheart۔y choose۔ing to follow the light of truth?  Come, therefore, all of yous into the fellowship of the spirit of truth in the Father’s king۔dom.”  As they recover۔d from shock and astonishment, and move۔d toward he as if to embrace he, he vanish۔d from they’s sight.  Dur subsequent excitement, many want۔d to proclaim to all the fact of his resurrection, atleast to the doubt۔ing apostles, but James, Mary’s second old۔est, restrain۔d they, reference۔ing, without specifics, things Jesus had say۔d to he in the garden.  Thus only Mary Magdalene return۔d to Jerusalem.
            It wuz past mid۔afternoon when Mary Magdalene arrive۔d back at the home of Joseph of Arimathea, where, with James’ permission and after swear۔ing the ap 25 womans gather۔d there to secrecy, launch۔d into her thrill۔y story.  As she speak۔d, a hush descend۔d upon they, and appear۔d before they the form of Jesus.  He greet۔d they, say۔ing: “Peace be upon yous.  In the fellowship of the king۔dom there shall be neither Jewan nor gentile, rich nor poor, free nor bond۔t, man nor woman.  Yous also iz call۔t to spread the good news of the liberty of humankind through the gospel of the king۔dom of heaven.  Go to all the world proclaim۔ing this gospel and confirm۔ing believe۔ors in they’s faith.  While yous do this, forget not to minister to the sick and strengthen the faintheart۔y and fearful.  I will be with yous always, even to the ends of the Earth.”  Then he vanish۔d, as the woman bow۔d and worship۔d in silence.
            Half a clockhour later at the home of Flavius, which Jesus had many occasions visit۔d, ap fourty Hellasan believe۔ors wuz assemble۔d, include۔ing many who at Gethsemane had rush۔d out of they’s tents to defend Jesus when the soldiors arrive۔d.  Although Flavius’ house’s outer doors wuz all secure۔ly fasten۔d, they receive۔d a visit۔or:  Jesus of Nazareth manifest۔d in they’s midst, greet۔ing they, “Peace be upon yous.”  He continue۔d, “Although the son of man appear۔d in the world among Jewans, he come۔d to minister to all peoples.  In the king۔dom of my Father there shall be neither Jewan nor gentile; yous will all be brethren – children of God.  Go yous, therefore, to all the world, proclaim۔ing this gospel of salvation as yous have receive۔d it from the ambassadors of the king۔dom, and I will fellowship yous in the brother۔hood of the Father’s sons of faith and truth.”  Then he vanish۔d.  Awe۔t, the Hellasans settle۔d into earnest discussion.
            Ap one clockhour later, late afternoon, on the road to Emmaus, ap 11 kilo۔meters west۔ward of Jerusalem, two brothers, both shepherds, walk۔d along on they’s way home from the Passover week in Jerusalem after attend۔ing the sacrifices, ceremonys, and feast.  They wuz debate۔ing about Jesus – Cleopas, have۔ing earhear۔d Jesus teach several occasions, being a partial believe۔or, his young۔er brother Jacob insist۔ing that the rumors of resurrection wuz a fraud.  Jesus appear۔d, walk۔ing beside they, and ask۔d, “What wuz the words yous exchange۔d so intent۔ly as I come۔d upon yous?”  Reply۔d Cleopas, “Can it be that you sojourn۔d in Jerusalem and know not the things that have recent۔ly happen۔d?”  Ask۔d Jesus, “What things?”  Cleopas answer۔d, “Jesus of Nazareth, a prophet might۔y in word and in deed, wuz deliver۔t by the chief priests to the Romans, who crucify۔d he.  Many of we had hope۔d it wuz he who would deliver we from the yoke of the gentiles.  Those who visit۔d his tomb discover۔d it empty, and rumors iz swirl۔ing that he revive۔d from death.”  Jesus then, as they walk۔d along, summarize۔d for they some of his teach۔ins.  When they arrive۔d at they’s humble abode, the sun wuz set۔ing, and the brothers invite۔d Jesus in for a meal.  As they sit۔d at the table, Cleopas recognize۔d Jesus, exclaim۔ing, “It iz the mastor!” – upon which Jesus vanish۔d from sight.  Agree۔d the brothers to each other, “Do۔d not our hearts burn within we as he open۔d our comprehension to the scriptures?”  They hurry۔d from the house, head۔ing back to Jerusalem to herald the news.
            As the sky darken۔d, the gloom of the ten apostles, in the up۔er chamber of the Mark house, deepen۔d.  Stay۔ing in seclusion to avoid arrest, news reach۔ing they wuz minimal, and they realize۔d how dependent they had been on David’s messagors.  Peter vacillate۔d between believe۔ing and doubt۔ing that Jesus wuz alive; he wuz ache۔ing under the realization that he had betray۔d Jesus, wonder۔ing even whether he wuz still an apostle, wonder۔ing whether Jesus, if he had indeed rise۔d, wuz stay۔ing away because of his betrayal; in dark moments he compare۔d hisself to Judas Iscariot.  John Zebedee, more upbeat, remember۔d five occasions when Jesus had say۔d he would rise again, and three occasions when he allude۔d to the third day; he tend۔d to believe that Jesus wuz alive, as do۔d the Alpheus twins, who say۔d, “Our mother tell۔d we she talk۔d to the mastor, and we believe she.”  James Zebedee favor۔d go۔ing to the tomb, by cover of nightfall, as key to solve۔ing the mystery, but Nathaniel remind۔d they that Jesus had warn۔d they against non۔necessary۔ly jeopardize۔ing they’s lifes, and his advice prevail۔d.  Andrew, grateful to be relieve۔t from the burden of lead۔orship, feel۔d perplex۔d, thus say۔d little.  Simon Zelotes wuz crush۔t by the realization that, whether or not Jesus had revive۔d, he would certain۔ly never lead a Jewan army to expel the Romans; he remain۔d recline۔ing on a couch in a corner of the room face۔ing the wall, despondent. The usual۔by expressive Philip continue۔d his babble۔ing of much of the day, wonder۔ing outloud, forex, whether Jesus’s revive۔d body would reveal physical marks of the crucifixion.  Matthew wuz save۔d from distress because of his fixation on the urgent problem of the apostles’ future finances, for which he wuz sudden۔ly complete۔ly responsible.  Thomas not had return۔d.
            After a period, Peter go۔d outside to the garden, brood۔ing.  As he stroll۔d among the flowers and shrubs, appear۔d in front of he the shape of a man, who with a familiar voice say۔d, “Peter, the enemy desire۔d to possess you, but I would not give you up.  I know۔d it wuz not from the heart that you dis۔own۔d me; therefore I forgive۔d you even before you ask۔d.  But now must you cease to think about yourself and the trouble of the clockhour while you prepare to carry the good news of the gospel to those who sit in dark۔ness.  Be concern۔t nolonger with what you may obtain from the king۔dom but rather what you can give to those who reside in dire spiritual poverty.  Gird yourself for the battle of a new day, the struggle against spiritual dark۔ness and evil doubts.”  Peter and the morontia Jesus stroll۔d through the garden and talk۔d of things past, present, and future dur almost five minutes.  Jesus conclude۔d, “Farewell, Peter, until I see you with your brethren,” and vanish۔d from his gaze.  Peter, exhilarate۔d that Jesus had re۔exhort۔d he to preach the gospel, hurry۔d back up·stairs, exclaim۔ing, “I have see۔d the mastor!  He wuz in the garden!  I talk۔d with he, and he forgive۔d me!”  The apostles feel۔d great۔ly encourage۔d, but Andrew warn۔d that his young۔er brother Peter tend۔d to confuse visions with reality – allude۔ing to Peter’s belief that Jesus had walk۔d on water.  Peter, crestfallen, lapse۔d silent, but the twins offer۔d he sympathy and iterate۔d they’s belief that they’s mother had also see۔d Jesus.  Sudden۔ly Jesus appear۔d among they, say۔ing, “Peace be upon yous.  Why iz yous so afraid when I appear, as though yous had see۔d a spirit?  Do۔d I not tell yous about these things when I wuz present with yous in the flesh?  Do۔d I not say to yous that the chief priests and the leadrule۔ors would deliver me up to be kill۔t, that one of yous would betray me, and that on the third day I would rise?  Why all your doubts?  How long will yous refuse to believe my promises?  Now that yous actual۔ly see me, will yous believe?  Even now one of yous iz absent.  When you iz gather۔d together once more, and after all of yous know of a certainty that the son of man have rise۔d from the grave, go hence into Galilee.  Have faith in God; have faith in one another; and so shall yous enter into the new service of the king۔dom of heaven.  I will tarry in Jerusalem with yous until yous iz ready to go into Galilee.  My peace I leave with you.”  Jesus disappear۔d from they’s sight, and all they bow۔d to the floor, praise۔ing God and venerate۔ing they’s mastor.
           That Sunday evenin Caiaphas convene۔d a meet۔in of the Sanhedrin.  All day long rumors had been reach۔ing they’s ears that Jesus wuz alive, and that many peoples claim۔d to have see۔d and earhear۔d he.  The command۔ort of the temple guard۔ors had confirm۔d that the tomb wuz indeed empty except for the grave cloths, which strange۔ly had not been dis۔wrap۔t.  The develop۔ing news put۔d a blight on the conclusion of they’s Passover week of festivitys, and cloud۔d they’s glee of have۔ing dispose۔d once and for all of they’s influential compete۔or.  Some memborts secret۔ly fear۔d that Jesus actual۔ly wuz who he claim۔d to be, and that by kill۔ing he they’s souls wuz doom۔t.  Out۔ward۔ly, contrast۔ly, they express۔d indignation at the rumors, and vote۔d to expel from the synagogues anybody who mention۔d resurrection.
            Dur Monday Jesus spend۔d entire۔ly with the more than one-million morontia directors and associates then present on planet Urantia.  Ap mid۔night his form wuz adjust۔d for the second stage of morontia progression – which render۔d he more difficult for morontia intelligences and they’s transform۔ing associates to make visible to mortals.
            The subsequent evenin at Philadelphia in the synagogue, Abner and Lazarus stand۔d together at the pulpit in front of an audience of ap 150 believe۔ors, include۔ing ap 50 of the evangelize۔or contingent.  Abner had call۔d the meet۔in to discuss the messagor’s report that Jesus had been crucify۔t and subsequent۔ly resurrect۔t.  As Lazarus hisself had been rise۔d from the dead by Jesus, the group wuz dispose۔d to consider the report true.  Sudden۔ly between the two mans at the pulpit appear۔d the morontia form of Jesus, visible to the entire congregation.  “Peace be upon yous,” he greet۔d they.  “Yous all know that we have one Father in heaven, and that there iz but one gospel of the king۔dom – the good news of the gift of eternal life that all peoples receive by faith.  As yous rejoice in your loyalty to the gospel, offshed great۔er love for your brethren. Love all peoples, as I have love۔d yous.  Serve all peoples, as I have serve۔d yous. With comprehend۔y sympathy and brother۔y affection, bestow fellowship upon all your brethren who iz dedicate۔d to the proclamation of the good news, whether they be Jewan or gentile, Hellasan or Roman, Persian or Ethiopian.  Remember, as yous love one another, all will know that yous iz my disciples.”  After elaborate۔ing, he add۔d, “Go, then, into all the world proclaim۔ing to all nations and races, ever wise۔ly in your choice of prezentation methods, this gospel of the father۔hood of God and the brother۔hood of peoples.  Free۔ly yous have receive۔d the gospel, and free۔ly yous will yous give it to others.  Fear not the resistance of evil, because I iz with yous always, even to the end of eras.  And my peace I leave with yous.”  Then Jesus disappear۔d.  Believe۔ors in the congregation hasten۔d to they’s hōm۔s to prepare to go forth, early the next mornin, proclaim۔ing that Jesus of Nazareth had rise۔d from the dead.
            As messagors and disciples spread۔d out from epicenter Jerusalem, the choose۔t apostles wuz still hide۔ing behind bar۔t doors in Elijah Mark’s up۔er chamber.  Saturday, 15 April, four days after Jesus’s appearance in Philadelphia, and one day after Jesus transit۔d to the third morontia stage, two of they locate۔d apostle Thomas wander۔ing around Mountain of Olives, and bring۔d he back to they’s rendezvous at the Mark home.  The next day the ten attempt۔d to convince Thomas that Jesus really had resurrect۔d, but he refuse۔d to believe they, state۔ing dur the evenin meal, “I will not believe unless I see the mastor with my own eyes and put my finger in the mark of the nails.”  Moments later appear۔d direct۔ly in front of he the morontia form of Jesus, say۔ing, “Peace be upon yous.  Dur a full week have I have tarry۔d so that I could appear again when yous wuz all present to earhear once more the commission to go into all the world and preach the gospel of the king۔dom.”  Whenupon he launch۔d into his usual resurrection speech, add۔ing, “Yous will not hide your light here behind shut۔d doors,” and end۔ing, “The Jewans have extol۔d good۔ness; the Hellasans have exalt۔d beauty; the Hindus preach devotion; the far·away ascetics teach reverence; the Romans demand loyalty; but I require of my disciples a life of love۔y service for your brothers in the flesh.”  Jesus then look۔d at doubtful Thomas and say۔d, “And you, Thomas, who say۔d you would not believe unless you could see me – although you see no nail marks because I iz raise۔d in the form that yous also shall have when yous depart this world – I know you now believe.”  Thomas drop۔d to his knees, exclaim۔ing, “I believe!  My lord and my mastor!”  Jesus say۔d, “You believe because you have really see۔d and earhear۔d me.  Blessed iz those dur eras to come who will believe even though they have not see۔d with eyes of flesh nor earhear۔d with mortal ears.”  Move۔ing to the head of the table; he say۔d, “Go all now to Galilee, where I will soon appear to yous.”  Then he vanish۔d.
            Three days later, one day after Jesus’s transit۔ing to the dee۔four morontia stage, late afternoon, a messagor (the dee۔five in the relay of run۔ors from Jerusalem) arrive۔d at Alexandria, on the far side of the Nile delta.  Rodan, earhear۔ing his message that Jesus’s murder wuz imminent, announce۔d a meet۔ing, and that evenin ap 80 Hellasan Jewans gather۔d to earhear the messagor repeat all that he had been tell۔d by the precede۔in run۔or, conclude۔ing, “But David, who dispatch۔d these words, report۔d that the mastor, in foretell۔ing his death, declare۔d that he would rise again.”  At that moment Jesus appear۔d in full view of all.  “Peace be upon yous,” he begin۔d, and to his astonish۔t audience he continue۔d, “The gospel of the king۔dom belong to both Jewan and gentile, to rich and poor, to free and slave, to male and female, even to little children.  Proclaim this gospel of love and truth by the lifes yous live.  Love one another with new affection, even as I have love۔d yous.  Serve mankind with immense devotion, even as I have serve۔d yous.  Carry the good news to those who sit in dark۔ness.  This gospel of the king۔dom belong to all who believe it; it shall not be commit۔t to the custody of mere priests.  Lo, I iz with yous always, even to the end of eras.”  Then the morontia form of Jesus vanish۔d.  All night the excite۔y Hellasan Jewans remain۔d gather۔d, exchange۔ing enthusiastic words.  Two days later when David’s swift herald of the resurrection arrive۔d and relay۔d his message, dramatic۔ly announce۔ing, “Jesus have rise۔d from the dead!  The tomb iz empty!”, they reply۔d, “Yes, we know.  We have see۔d he.”
            In Jerusalem the Jewan lead۔ors wuz feel۔ing more relax۔y.  The rumors of continue۔d sight۔ins of Jesus bother۔d they, but the reports derive۔d only from family and believe۔ors.  The apostles had apparent۔ly flee۔d, and there wuz no reports of public preach۔ing.  They wuz aware that at the home of Joseph of Arimathea wuz gather۔d numerous woman believe۔ors, include۔ing Jesus’s mother, but the womans keep۔d to theyselfs.  With great satisfaction the high priests conclude۔d that the upstart massmovement had been effective۔ly crush۔t.  They’s high social positions as guardians of ritual and accumulate۔ors of wealth seem۔d again secure, and they’s traditional religion as hand۔d down from Moses remain۔d non۔taint۔t.
            The day after Jesus appear۔d in Alexandria, the apostles, along with John Mark, arrive۔d in Galilee.  Simon Zelotes, still despondent, depart۔d for his home in Capernaum; while the remain۔ing ten apostles and John Mark lounge۔d in the Zebedee home at Bethsaida.  By then they regard۔d Peter as head of the apostolic contingent, because he wuz the most effective preach۔or and they’s mission consist۔d of public preach۔in.  The night after they arrive۔d, Thursday, the ten apostles go۔d fish۔in on lake Galilee, but they catch۔d no fishes, so at sundawn they decide۔d to row back to the waterpier at Bethsaida.  As they near۔d shore, they notice۔d a man on the beach near the boat land۔in stand۔ing by a fire; they suppose۔d he wuz John Mark, but, near۔er, could see that he wuz tall۔er than John.  As they drop۔d anchor, the man call۔d to they, “Lads, do۔d yous catch anythin?”, cause۔ing they to suppose that the strangort wuz one of the fishes merchants who often meet۔d the boats to purchase they’s catches for the dry۔in establishments.  When they answer۔d, “No,” the man say۔d, “Hurl your net on the rightside of the boat, and you will find fishes.”  They do۔d so, and fishes fill۔d they’s net, so many that with difficulty do۔d they pull it back up.  John Zebedee whisper۔d to Peter, “It iz the mastor,” upon which Peter impulsive۔ly jump۔d into the water to soon۔er reach shore, while the other apostles in they’s small boat quick۔ly follow۔d.  John Mark, arrive۔ing to meet the return۔d fish۔orts, run۔d over to Jesus, kneel۔d at his foots, and say۔d, “My lord and mastor.”  Jesus say۔d, “Well, John, I iz glad to see you again, and in carefree Galilee, where we can have a good visit.  Stay with we for breakfast” – his tone contrast۔ing much۔ly from the formal discourses of his former visitations – and to the ten speech۔less apostles, “Bring in your fishes and prepare some for breakfast.  Already we have the fire and much bread.  Even the twins should sit.  John Mark will dress the fishes.”  Of the 153 large fishes, John gut۔d seven, and put۔d they over the fire, and when they wuz cook۔d, serve۔d they to the ten.  Jesus break۔d the bread and hand۔d it to John, who serve۔d it to the hunger۔y apostles.  When they had all been serve۔d, Jesus tell۔d John Mark to sit, while he hisself serve۔d fish and bread to the lad.  As they eat۔d, they chat۔d happy۔ly about they’s many experiences in Galilee, some on that same siteplace.
            After more than an clockhour sit۔ing around the fire, Jesus say۔d that he want۔d to talk to the apostles in pairs, and he beckon۔d to Peter and John Zebedee to stroll with he along the beach.  To John he ask۔d, “John, do you love me?”  When John answer۔d, “Yes, mastor, with all my heart,” Jesus say۔d, “Relinquish your un۔tolerance.  Devote your life to prove۔ing that love iz the great۔est thing in the world.  It iz the love of God that impel peoples to seek salvation.  Love iz the ancestor of all spiritual good۔ness, the essence of the true and the beautyful.”  Jesus then turn۔d toward Peter and ask۔d, “Peter, do you love me?” Peter answer۔d, “Lord, you know I love you with all my soul.”  Say۔d Jesus, “If you love me, feed my lambs.  Do not neglect to minister۔or to the weak, the poor, the young.  Preach the gospel without fear or favor; God iz no discriminate۔or of peoples.  Forgive your fellow mortals even as I have forgive۔d you.  Let experience teach you the value of meditation and the power of intelligent reflection.  Be on guard, lest enemys surprise you – watch and pray.”  They return۔d to the others by the fire, and Jesus then walk۔d with Andrew and James.  To each he ask۔d, “Do you trust me,” and after receive۔ing they’s assurances that they do۔d, say۔d, “Andrew, then trust your brethren.  When they scatter because of bitter persecutions, be a wise counsel۔or to my flesh brother James.”  And to James Zebedee, “Learn to massweigh the consequences of your say۔ins and do۔ins.  Reap۔ing iz in accordance with plant۔ing.  Pray for tranquility of spirit.  Cultivate patience.  These graces, with live۔in faith, shall sustain you when the clockhour arrive to drink the cup of sacrifice.”  Jesus next talk۔d with Thomas and Nathaniel.  After ask۔ing, “Do you serve me?” and receive۔ing they’s positive replys, to Thomas he say۔d, “Then serve your brethren in the flesh even as I have serve۔d you.  Cease doubt۔in.  Believe in God alike a child, but act not child۔ishly.”  And to Nathaniel, “Admix friendship with your counsel and add love to your philosophy.  Be less critical; expect less of some, thereby lessen۔ing the extent of your disappointment.”  To Matthew and Philip, he ask۔d, “Do you obey me?”  And upon assurances, he say۔d to Philip, “There iz but one law to obey:  the command to go forth proclaim۔ing the gospel of the king۔dom.  Be not afraid to preach the good news of eternal life to your fellows who languish in dark۔ness and hunger for the light of truth.”  And to Matthew, “Nolonger will you serve your brethren the material things of life; henceforth you iz to proclaim the good news of spiritual salvation.  Fear no man when you proclaim the save۔in truth of the king۔dom of heaven.”  To the Alpheus twins Thaddeus and Lebbeus, he ask۔d, “Do you believe in me?”, and upon they’s assurances say۔d, “Yous iz my apostles, and yous always will be.  Continue believe۔ing when I iz gone and after yous have, perchance, return۔d to your work of fish۔orts.  When yous iz faithful to God, all upright work iz sacred.”  And many other things do۔d Jesus say to his apostles, assure۔ing each that when they had finish۔d they’s service on Earth, they would again be with he together.  By then it wuz mid۔mornin.  Back at the fire, he direct۔d that two should to go to Simon Zelotes and bring he back that day.  Then, “Farewell, until I meet yous all on the mountain of your ordination tomorrow at noon.”  Whenupon he vanish۔d from they’s sight.
            Thus at noon on Saturday, 22 April, two weeks and one day after Jesus’s physical body die۔d on the crucifix, the eleven apostles, include۔ing Simon Zelotes, gather۔d on the same hill north of Capernaum where slight۔by more than three years early۔er Jesus had ordain۔d they as ambassadors of the king۔dom.  Jesus appear۔d before they, and repeat۔d much of what he had say۔d back then, and since.  From his words they infer۔d that he would re۔appear once more in Galilee, after which they should return to Jerusalem.  They note۔d a significant difference in his prayers, deliver۔d, from his morontia form (on that day transition۔d to the dee۔five stage), with startle۔y power and majesty.
            Reports of the appearances of Jesus wuz spread۔ing throughout Galilee, and every day increase۔ing numbers of believe۔ors arrive۔d at the Zebedee home to inquire.  Peter, early in the week, send۔d word that a public lake۔side meet۔in would be conduct۔t mid۔afternoon the subsequent Sabbath.  Accord۔ly, more than 500 peoples assemble۔d at Bethsaida to earhear Peter preach his first public sermon since the resurrection.  The apostle wuz at his best, convince۔ing many listen۔ors that indeed Jesus had rise۔d from death.  The moment he finish۔d, Jesus, by then in his dee۔six-stage morontia form, appear۔d stand۔ing beside Peter in full view of the listen۔ors.  Say۔d he, “Peace be upon yous, and my peace I leave with yous.”  Then his form disappear۔d.
            The next day the eleven head۔d back south۔ward, along the river routeway, stop۔ing often to preach, arrive۔ing at Jerusalem Wednesday, 3 May, and hasten۔ing beneath the cover of night to the home of Elijah Mark, make۔ing they’s headquarters in the up۔er chamber.  At a meet۔in the next evenin with many disciples include۔ing womans, under the lead۔orship of Peter, they pledge۔d to go forth preach۔ing a new gospel of the resurrect۔t Jesus.  Nathaniel object۔d that a proclamation of the resurrection of Jesus differ۔d from Jesus’s gospel of the king۔dom:  father۔hood of God and brother۔hood with man.  But he could not withstand Peter’s eloquence, nor the enthusiasm of the disciples, especial۔ly the womans.  Thus do۔d the well-meaning representatives begin the subtle but significant process of change۔ing the religion of Jesus into a modify۔t religion about Jesus.
            The subsequent evenin in the courtyard of Nicodemus assemble۔d a much large۔er group of believe۔ors:  the eleven apostles, the womans’ contingent and they’s associates, and ap fifty other lead۔ing disciples include۔ing Hellasans.  After ap half an clockhour, appear۔d the dee۔seven-stage morontia form of Jesus.  After his usual greet۔in, he refer۔d to the fact that he had tell۔d they clear۔ly and repeat۔ly that the religious lead۔ors would kill he, and that he would rise from the grave, and ask۔d they why they wuz surprise۔d when those events transpire۔d, add۔ing, “Now give ear to my words lest yous again make the mistake of earhear۔ing my teach۔in with your minds while in your hearts yous fail to comprehend the mean۔in.  My one purpose iz to reveal my Father in heaven to his children on Earth.  I have live۔d the God-reveal۔ing bestowal so that yous would experience the God-know۔ing career.  I have reveal۔d God as your Father in heaven; I have reveal۔d yous as the sons and daughters of God on Earth, who God love.  By faith in my words this fact become an eternal and live۔in truth in your hearts.  When, by live۔in faith, yous become divine۔ly God-conscious, yous iz then birth۔t of the spirit as children of light and life.  Yous will be grant۔t eternal life, dur which yous will ascend to find God in Paradise.  I admonish yous ever to remember that your mission iz to proclaim the gospel of the king۔dom:  the reality of the father۔hood of God and the truth of the sonship of man.  Your message iz not change۔d by my resurrection experience.  The world most need to know:  Peoples iz the children of God, and through faith they can actual۔ly realize, and day۔y experience, this ennoble۔ing truth.”  Jesus then vanish۔d from sight, leave۔ing the enthrall۔t believe۔ors to discuss his admonitions until the light of sundawn.
            Eight days later dur the Sabbath, in Samaria, by Jacob’s well, Jesus appear۔d to Nalda (to who almost three years early۔er he had tell۔d about the water of life) and ap 75 Samarian believe۔ors as they wuz conclude۔ing a discussion about reports of Jesus’s resurrection.  After greet۔ing they, he repeat۔d much of what he had tell۔d the group of both genders dur his recent۔est visitation, add۔ing, “The time have come when yous worship God neither on Gerizim nor at Jerusalem, but where yous iz, as yous iz, in spirit and in truth.  It iz your faith that save your souls.  Salvation iz the gift of God to all who believe they iz his children.”  The Samarians wuz astonish۔t at his appearance, and hasten۔d to nearby towns and villages with the news.
            Three days later in Phoenicia, at Tyre, on the coast, Jesus appear۔d at a meet۔in of believe۔ors, repeat۔ing his message and encourage۔ing they to spread it to all nations.  By then his morontia form wuz only faint۔by recognize۔able, but listen۔ors clear۔ly recognize۔d his voice and personality when he speak۔d.  The next day many venture۔d away from Tyre toward Sidon, carry۔ing the gospel toward far·away citys Antioch and Dimashk. 
            Jesus’s morontia form, until then visible dur 18 separate occasions, had become part of the personal experience of almost one-thousand human believe۔ors.
            Early Thursday mornin, 18 May, year 30, thirty-nine days after his physical body on the crucifix exhale۔d it’s last breath, the morontia form of Jesus appear۔d again to his eleven apostles in the up۔er chamber of the Mark home.  He speak۔d to they brief۔ly, conclude۔ing, “The clockhour have arrive.  I iz soon to go to the Father.”  Beckon۔ing they to follow he, he lead۔d they, without speak۔in, out of the house, out of the city, up the western slope of Mountain of Olives, stop۔ing ap two-thirds of the way to the top, to where they could look down on Gethsemane Publicpark, and, far۔er below, the city of Jerusalem.  As the silent apostles kneel۔d around he in a circle, Jesus say۔d, “I will ascend to my Father, and soon will we send into this world the spirit of truth.  When it arrive, begin the proclamation of the gospel of the king۔dom, first in Jerusalem and then to the uttermost parts of the world.  Love peoples as I have love۔d yous, and serve your fellow mortals as I have serve۔d yous.  By the spirit fruits of your lifes impel souls to believe the truth that peoples iz sons and daughters of God, and that all peoples iz brethren.  Remember all I have teach۔d yous, and the life I have live۔d among yous.  My love overshadow yous.  My spirit will reside with yous.  My peace shall abide upon yous.  Farewell.”  Then he vanish۔d.
            Jesus’s spirit depart۔d planet Urantia, to begin assendment to the rightside hand of God, there to receive formal confirmation of his complete۔t sovereignty of the local universe of Nebedon.
*      *
            That same springtime afternoon, year 30, ap 120 apostles and lead۔ing disciples gather۔d in Jerusalem at the Mark home, among they Mary the mother of Jesus, and there listen۔d Peter’s report of the last meet۔in with Jesus.  As they wuz engage۔d in prayer, all become۔d aware of a strange presence, while experience۔ing a new and profound sense of spiritual joy, security, and confidence.  Consciousness of new spiritual strength wuz follow۔t by a strong urge to go out and public۔ly proclaim the gospel of the king۔dom and the good news that Jesus had revive۔d from death.  Peter stand۔d and declare۔d that they must have receive۔d the promise۔t spirit of truth.  Then they hasten۔d to the temple to pray and proclaim the glory of the resurrect۔t mastor.  But in they’s spiritual ecstasy, lead۔t by Peter, they confuse۔d the message – the father۔hood of God and the sib۔hood of peoples – with the gloryous messagor and his resurrection.
            Four apostles – Thaddeus and Lebbeus Alpheus, Simon Zelotes, and Thomas Didymus – head۔d back north۔ward to Galilee:  the twins to fish, Simon to sulk, Thomas to ponder.  So also go۔d John Zebedee, who take۔d Mary the mother of Jesus to his home in Bethsaida.  James, Jesus’s old۔est brother, remain۔d in Jerusalem as an outspoken preach۔or.  David Zebedee marry۔d Ruth, Jesus’s young۔est sister; then the new۔ly marry۔d couple accompany۔d Martha and Mary (who had complete۔d the sale of they’s possessions) to join they’s brother Lazarus in Philadelphia.  Nathaniel adhere۔d to his belief that the gospel should be about God and brother۔hood, not about Jesus, and, to avoid further dispute with Peter, depart۔d also for Philadelphia to join Abner and Lazarus, who hold۔d similar views.  In Jerusalem the six remain۔ing apostles – Matthew, Philip, brothers Peter and Andrew, brothers John (return۔d from Galilee) and James – continue۔d to preach, attract۔ing thousands of believe۔ors.  The Pharisees, after they’s initial surprise, lapse۔d into non۔concern, because nothin that the apostles wuz teach۔ing violate۔d ritual; indeed, most believe۔ors in Jesus consider۔d that they belong۔d to a sect within Judaism.  The Sadducees, on the other hand, wuz keen on jail۔ing Jesus believe۔ors, until prevail۔d upon by Gamaliel, a lead۔ing rabbi, who advise۔d they that if the new sect wuz the work of mans it would self۔destruct, but if it wuz the work of God it would be non۔destruct۔able.  Therefore the proselytize۔ors continue۔d, and the new gospel about Jesus spread۔d.
            It wuz the will of the Father that Jesus would have had to eventual۔ly divest hisself of his mortal body, end his incarnation in the flesh, one way or another, but it wuz mans, not God, who plan۔d and implement۔d his torturous death on a crucifix.  Nor do۔d his death appease the wrath of God – God iz not wrathful.  Nor do۔d Jesus die as a sacrifice for sin; he do۔d not die to atone for inborn moral guilt of the human race – no such thing exist.
            The tranquility of Jerusalem wuz final۔ly disturb۔t by the arrival of large numbers of Hellasans from Alexandria.  Among they wuz two students of Rodan:  Stephen and Barnabas, who convert۔d many Hellasans.  The new Hellasan believe۔ors had no reason to follow Judaic ritual, thereby anger۔ing the Pharisees and Sadducees.  One afternoon as Stephen wuz preach۔ing a sermon, at an objection۔able part of his discourse, irate Jewans stone۔d he to death.  Among those in the crowd who witness۔d the Hellasan die for his faith wuz a man name۔d Saul, a citizen of Tarsus, a Roman by birth, and a follow۔or of Judaism religion.  Stephen thus become۔d the first martyr of the new faith, and his death create۔d the need for an org apart from Judaism.  Within one month a church at Jerusalem wuz establish۔t under the lead۔orship of Peter, with James the brother of Jesus as it’s titular head.  Jewan lead۔ors react۔d with relent۔less persecution.
            Because Jewans – among the most religious peoples on the planet, but slaves to they’s ritual and tradition – reject۔d the spiritual۔ly uplift۔ing message proclaim۔t by they’s Jewan prophet from Galilee, therefore the ambassadors of Jesus fan۔d out into surround۔y territorys.  Around gulf Mediteranean commerce wuz flourish۔ing, with good roads dur the first time in history interconnect۔ing major centers.  The many ethnicitys wuz overlay۔d with Roma۔y legal and political structure, Hellas۔y culture and language and philosophy, and – because of the many Jew۔y communitys and more than 200 synagogues throughout the vast area – Judaic religion and moral teach۔in.  Jesus had appear۔d on Earth not only amidst perhaps the most religious peoples, but at a time conducive without precedent to spread۔ing his gospel throughout the world.  Therefore as Jerusalem become۔d increase۔by un۔tolerant, the Hellasans depart۔d, become۔ing the gospel’s first long-distance messagors: they head۔d by way of Tyre toward Antioch (at the west·northern corner of gulf Mediteranean), with the intention of continue۔ing west۔ward across Asia Minor peninsula to North Macedonia, south۔ward to Roma, and eventual۔ly throughout the empire.
            In Jerusalem persecution intensify۔d.  James Zebedee wuz execute۔t by the sword, the first apostle to experience martyr۔hood.  Philip re۔locate۔d to Samaria to teach.  Next, Matthew, after scribble۔ing notes in Aramaic۔ese language about his experience with Jesus and give۔ing they to his disciple Isador, journey۔d north۔ward, and preach۔d and baptize۔d in Suriyah.  Andrew, take۔ing with he his extensive notes on the teach۔ins and do۔ins of Jesus, depart۔d for Hayastan, between lakes Black and Caspian.  Peter, accompany۔d by his wife Perpetua (former۔ly a memborm of the woman’s contingent), travel۔d east۔ward to Babylon.  John Zebedee, an active support۔or of the Jerusalem church, wuz imprison۔d, but his reticence save۔d he from martyr۔hood; upon being release۔d, he and James the brother of Jesus, have۔ing determine۔d that “soft answers turn away wrath”, continue۔d to administer the Jerusalem church – nolonger as a “king۔dom” but as a “spiritual brother۔hood devote۔d to social service”.  In Galilee, Simon rally۔d, and journey۔d south·east۔ward to Alexandria to preach.  So do۔d Thomas, who spread۔d the glad news on Cyprus island.  From Philadelphia, Nathanial, after tarry۔ing there dur more than a year, and not long after they receive۔d news that Jesus’s mother Mary had die۔d, depart۔d east۔ward to preach in Mesopotamia.
            Saul of Tarsus, have۔ing been deep۔ly impress۔t by Stephen’s martyr۔hood, after head۔ing north۔ward, and after a personal experience with Jesus on the Dimashk road, settle۔d in Antioch (at the north·west corner of gulf Mediteranean), proclaim۔ing in Hellas۔ese language the gospel of a Jewan messiah.  Resolute and aggressive, Paul, have۔ing grasp۔d Peter’s version of the gospel, proselytize۔d it with a vengeance.  In Antioch, support۔ing hisself make۔ing tents, he establish۔d a church, draw۔ing many follow۔ors, most from the low۔er social and economic stratums, include۔ing slaves; church attend۔ors dur the first time name۔d theyselfs “Christians”.  Paul’s cult of Antioch Christianity rest۔d heavy۔ly on Judaic traditions, his doctrines of theology and philosophy derive۔d not only from Jesus’s teach۔ins but also from Plato and Philo, his ethics inspire۔t not only by Jesus and Judaism but by the Stoics.  Peter had inadvertent۔ly alter۔d Jesus’s core message by preach۔ing about Jesus rather than about father۔hood and brother۔hood; Paul, with no direct experience with Jesus, adopt۔d Peter’s version, then purpose۔ly alter۔d it to become more accept۔able to Jewans, also to gentiles, especial۔ly Hellasans.  He teach۔d, forex, the doctrine of atonement – that Jesus wuz sacrifice۔t to satisfy God’s stern justice and appease God’s divine wrath – in sharp contrast to Jesus’s teach۔ins of a forgive۔y, always love۔y father۔y God; Paul’s doctrine thereby link۔d the gospel with Jewan theology, but his well-intend۔t effort fail۔d to mass۔convert Jewans, and subsequent۔ly cause۔d confusion among gentiles.  Paul’s theory of original sin, the doctrines of hereditary guilt and innate evil and redemption therefrom – partial۔ly derive۔d from Mithraism, a pagan religion popular in the region – had little in common with Judaic theology or Jesus’s teach۔ins.  Early Christians, main۔ly under Paul’s lead۔orship, instigate۔d shrewd bargains with the pagans and cults by adopt۔ing they’s ritualistic pageantry in exchange for acceptance of the basics of Paul۔y Christianity; forex, December 25, Mithraism’s main festival day, Christians celebrate۔d as the birthday of Jesus, who wuz birth۔d dur August.  That a church would be form۔t to preserve and spread Jesus’s message wuz natural, but, beside the fact that the Christian church wuz found۔d on Peter’s mis۔construction of Jesus’s teach۔in, Paul’s church, with Jesus as it’s nominal head, soon become۔d a substitute for the king۔dom of heaven; worship۔ors wuz membors of a church of alike-mind۔y believe۔ors head۔d by a preach۔or, not individuals relate۔ing direct۔ly to God.
            In Philadelphia, Abner, more Babylonian than Hellasan in his philosophy, make۔d no basic mis۔interpretations of Jesus’s gospel, therefore he wuz at variance with Peter over theology.  On matters of administration and jurisdiction of the Jerusalem church, he un۔agree۔d with James the brother of Jesus, who wuz support۔t by Peter.  The former chief disciple of John the baptize۔or stubborn۔ly resist۔d all attempts by Paul to re۔fashion the teach۔ins of Jesus to present less that wuz objection۔able, first to Jewans, then to regional pagan beliefs.  Abner wuz more of a purist, want۔ing nothin to do with theological trade۔ing.  Furthermore, from his location east۔ward of river Jordan, it wuz more apparent that alter۔ing Jesus’s gospel to accommodate۔y western gulf Mediteranean ethnicitys would render it less accept۔able to eastern ethnicitys.  Although he had the support of Lazarus and his sisters, he wuz isolate۔d from the lead۔ors of the early Christian church and, after Nathaniel depart۔d, from the other apostles.  In contrast to Peter and Paul’s rapid۔ly expand۔ing, loose۔ly unify۔t church, Abner remain۔d head of a church non۔recognize۔t in Jerusalem.
            The Hellasization of Christianity start۔d in earnest the day Paul stand۔d in front of the council of the Areopagus, in the shadow of the Acropolis in Hellas’s capital·city Athina, and proclaim۔d his version of the new religion.  Hellas۔y culture had already attain۔d it’s high۔est level and wuz in regression, but Hellasans, as they had been dur several centurys, wuz still mastors of philosophy, literature, architecture, sculpture; they had initiate۔d science, had pioneer۔d partial democracy, had delve۔d into economic and sociological issues – they had neglect۔d only religion.  Three and half centurys previous۔ly when conquer۔ort Alexander had spread۔d Hellas۔y culture east۔ward all the way to the Indus river valley, they’s art and philosophy had been full۔ly qualify۔t for the actrole, but not so they’s political administration nor they’s religion.  After they’s citystates had rapid۔ly expand۔d into a vast empire, they’s parochial gods, which they theyselfs regard۔d with scant serious۔ness, wuz clear۔ly non۔adequate for foreign adoption.  Jewans wuz the opposite:  they possess۔d a high۔ly develop۔d religion, which they regard۔d perhaps too serious۔ly, but had neglect۔d virtual۔ly everythin else.  Yet the two great cultures possess۔d areas in common.  Hellasans revere۔d beauty, Jewans revere۔d holy۔ness, both love۔d truth.  Ethnocentric Judaism wuz non۔suit۔able for anybody but Jewans, but Christianity wuz planetary.  Hellas۔y philosophy and Jesus’s teach۔ins had a common goal:  the emergence of the individual – for Hellasans, social and political emergence; for Jesus, moral and spiritual emergence.  Hellasans teach۔d that intellectual freedom lead۔d to political liberty; Jesus teach۔d that spiritual liberalism lead۔d to religious liberty.  Join۔d together, they wuz more than complimentary:  they constitute۔d a new and might۔y charter for human freedom, forerun۔ors to humanity’s social, political, and spiritual liberty.  At the time Paul preach۔d in Athina, Hellasans wuz spiritual۔ly hunger۔y.  Non۔alike Jewans, they had long provisional۔ly believe۔d in immortality, which mesh۔d with Jesus’s teach۔in.  They therefore embrace۔d Paul’s religion, thereby significant۔ly uplift۔ing they’s sag۔ing culture.  And wherever Hellas۔y culture prevail۔d, Hellenize۔t Christianity root۔d.
             The Romans, leadrule۔ors of many diverse colonys, wuz tolerant of all languages, social customs, and religions – as demonstrate۔d in Canaan – but throughout they’s empire, urge۔d onward by insistent Jewans, they continue۔d to persecute follow۔ors of Jesus.  The apostles had scatter۔d.  Thomas, from Cyprus, windsail۔d to Crete on Africa’s northern coast, then to island Sicily, preach۔ing and baptize۔ing, and had start۔d write۔ing about his experiences when he wuz apprehend۔d by Roman agents and put۔d to death on island۔et Malta.  Matthew, after depart۔ing Suriyah, preach۔d in Cappadocia, Galatia, Bithynia, and it wuz in Thrace, at Lysimachia, north۔ward of Aegean Gulf, that Jewans conspire۔d with Roman soldiors and kill۔d he.  By then Nathaniel wuz enroute to Bharat, and Simon Zelotes wuz slow۔ly travel۔ing up·river along the Nile, south۔ward toward Africa’s jungle.  Philip, after win۔ing many souls, wuz final۔ly apprehend۔d at Hierapolis in south·western Anatolia; as he slow۔ly die۔d, his fear۔less wife, a former memborm of the womans’ contingent, stand۔d at the foot of his crucifix encourage۔ing he to proclaim the glad news to his murder۔ors until his strength fail۔d, then she herself recite۔d prayers until irate Jewans stone۔d she to death – whenupon they’s old۔est daughter vow۔d to continue they’s preach۔ing.  Andrew, after his stay in Hayastan, journey۔d throughout Asia Minor and North Macedonia (north of Hellas), bring۔ing many thousands into the king۔dom; not long after complete۔ing his inclusive write۔t account of his experiences with Jesus, he wuz apprehend۔d in Patrae, northern peninsula Peloponnese, Hellas; for two full days the robust man hang۔d on the crucifix before die۔ing.  John Zebedee marry۔d his brother James’ widorm; after being imprison۔d several occasions, he wuz banish۔d to island Patmos, off·shore western Anatolia, where dur four years he write۔d what become۔d know۔d as the Book of Revelation.  Abner continue۔d to preach relative۔by non۔molest۔t in Philadelphia; David Zebedee had remain۔d as his church’s financial officor.  Paul, with tire۔less energy, travel۔d extensive۔ly, found۔ing church after church throughout the gulf region, and alike many early teach۔ors he write۔d numerous letters to the new churches encourage۔ing they in his absence and address۔ing they’s theological concerns.  Luke, an Antioch doctor, a gentile disciple of Paul, begin۔d assemble۔ing notes and interview۔ing eye·witnesses.  Peter, with his wife Perpetua, also travel۔d extensive۔ly, include۔ing minister۔ing to many of the churches establish۔t by Paul; despite Peter and Paul’s large differences in temperament and education, the two work۔d together harmonious۔ly.  In Anatolia Peter encourage۔d John Mark to begin write۔ing an account of Jesus’s life and teach۔in; John, know۔ing how Jesus consistent۔ly refuse۔d to write anythin, feel۔d reluctant, but nevertheless begin۔d an outline base۔d on his and Peter’s memorys.
            When Paul۔y Christians begin۔d win۔ing numerous converts in the empire’s capital·city Roma, Romans, fearful of insurrection, prosecute۔d the proselytize۔ors and they’s converts by the hundreds:  nail۔ing they to crucifixes, burn۔ing they alive tie۔t to stakes, feed۔ing they alive to lions in the public arena.  It wuz partial۔ly the way the devote۔t Christians courageous۔ly continue۔d to preach despite danger, and die۔d glory۔ly, that create۔d new believe۔ors.  Peter and Perpetua wuz among the bold trumpets of the gospel who preach۔d in Roma despite the grave risks, and when they wuz capture۔d and Peter wuz inform۔d that he would die alike Jesus, he regard۔d hisself as the recipient of high honor.  On the day Peter expire۔d on the crucifix, his wife Perpetua wuz throw۔d to the wild beasts in the public arena.
            The year Peter and Perpetua die۔d, 67 CE, a rebellion wuz underway in the Canaan region of Judea by Jewan Zealots – a gungho attempt to expel the Romans.  Roma۔y legions thenupon eradicate۔d the Zealots in the country, and at they’s appearance outside Jerusalem almost the entire group of believe۔ors and disciples – remember۔ing Jesus’s prediction – flee۔d, find۔ing safe shelter across the river in Pella.  Dur year 70, Roman soldiors breach۔d the outer walls, and enter۔d the city.  They slaughter۔d thousands upon thousands of mans, womans, and children, burn۔d the temple to the ground, and level۔d the build۔ins.  Then they begin۔d clear۔ing Canaan of all Jewans, a process complete۔d ap three years later with the fall of the Jewans’ laststand at the plateau fortress of Masada.
            The Romans’ torturous kill۔ing of so many martyrs wuz main۔ly because of a mis۔comprehension:  Christians’ consistent۔ly utilize۔d the keyword “king۔dom” in they’s preach۔ing, and the Romans crush۔d without restraint any massmovement suspect۔d of political rivalry.  When they final۔ly realize۔d that the Christian “king۔dom” wuz not a political entity, nor a compete۔or of the state, they cease۔d they’s resistance.  The Romans wuz experts at institutionalization and mastors at political administrations, but they care۔d little about art or religion.  They wuz by nature, and train۔in, lawyors; Roma۔y law command۔d dignity and respect – contrast۔d to arbitrary but stern Oriental law, artistic and fluid Hellas۔y law.  Roma۔y education breed۔d a non۔precedent۔y and stolid loyalty.  Romans wuz scrupulous۔by honest, resolute۔ly self۔control۔t, zealous۔ly dedicate۔d to they’s ideals, yet they’s language had no word for “un۔selfish۔ness”.  Lack۔ing a significant national philosophy and native culture, the Romans had adopt۔d Hellas۔y culture enmasse.  Lack۔ing a religion worth۔y of a name, Roma, after fears of political competition wuz quell۔t, become۔d fertile soil for Christianity.  Moreover, the Hellas۔y cultural and Roma۔y political consolidation of territory surround gulf Mediteranean into a vast region with a single overlay۔t language and culture enable۔d the numerous ethnicitys potential۔ly to accept one God.  The Romans, dur the process of absorb۔ing the already substantial۔ly alter۔d message of Jesus, further change۔d it.  They compel۔d a systemization of Christianity’s ideals and practices – at which Paul, hisself a Roman citizen as well as an high۔by intelligent intellectual, not to mention a superb organize۔or, excel۔d, by create۔ing – and record۔ing in his letters – a coherent theology.  And because Romans politic۔ly wuz devote۔d to they’s institutionalize۔t state, it wuz easy۔er for they to become spiritual۔ly devote۔d to an institutionalize۔t church.  Romanize۔t Hellasize۔t Pauline Christianity wuz thus position۔d to become the new Roma۔y state religion.  However, it had migrate۔d even further away from the individual experience in spiritual growth as teach۔t by Jesus.
            Jesus do۔d not direct social behavior.  He do۔d not even teach morality.  In his view, upon accept۔ing the father۔hood of God and the brother۔hood of man, peoples would natural۔ly behave proper۔ly and act moral۔ly – per standards of they’s contemporary ethnicity.  But by then Christianity, establish۔d on a mis۔construe۔t foundation by Peter, laden۔d with Judaic morality, cosmology, and anthropology, alter۔t by Paul to accommodate۔y potential believe۔ors, paganize۔t to satisfy the mystery cults, Hellasize۔t, and Romanize۔t, had evolve۔d into a complete social system encompass۔ing attitudes on religious rituals, morals, sex regulation, polygamy, magic, art, literature, education, government, law, medicine, and science.  Christianity become۔d not mere۔ly a new religion, but a new order of human society.
            At Anatolia, John Mark complete۔d his account of Jesus’s life and teach۔in.  Three years later Isador, who had escape۔d from the siege of Jerusalem with Matthew’s notes, at Pella complete۔d write۔ing the gospel name۔d (as wuz customary) after his mentor, Matthew.  Abner, who denounce۔d Paul as “the clever corrupt۔or of Jesus’s teach۔ins”, continue۔d to propagate his relative۔by pure version of Jesus’s message, spread۔d by emissarys from his center in Philadelphia throughout Mesopotamia and Arabia; Abner die۔d at age 89.  Eight years later dur 82 CE in north·western Hellas, Luke, from his notes, from a copy of the first four dee۔fives of Mark’s gospel, and from a mutilate۔t much-edit۔t copy of notes purport۔t to have been write۔t by Andrew – complete۔d his gospel; he plan۔d two other books about the history of Christ and Christianity but soon before he finish۔d the second, “Acts of the Apostles”, he die۔d, dur 90 CE.  Simon Zelotes penetrate۔d into the heart of Africa, where he labor۔d until he die۔d, a feeble old man.  Nathaniel die۔d in Bharat.  John Zebedee, the young۔est apostle, free۔d from prison, travel۔d extensive۔ly, become۔d bishop of the Asia Minor churches, final۔ly settle۔d at Ephesus on the western coast of Anatolia; at age 99, have۔ing read۔d the gospels of Mark, Matthew, and Luke, and note۔ing that much had been omit۔d, he encourage۔d his associate, Nathan, a Hellasan Jewan from Caesarea, to begin write۔ing the gospel of John’s name (from memory and reference۔ing the other three gospels, John have۔ing no notes), while he hisself write۔d an introduction; John die۔d two years later dur year 103.  Several decades later the last exist۔y copy of Andrew’s gospel wuz destroy۔t by fire in Alexandria.
            By the dee۔four century CE the Christian religion still do۔d not have a scripture, thus the Romans, who by then had assume۔d full control of the church, undertake۔d to create one.  There exist۔d much material to sift through – include۔ing even a gospel of Judas Iscariot, among the many manuscripts discard۔t.  From John Mark’s gospel the latter dee۔five wuz lose۔t before it wuz copy۔t; since then, numerous passages had been remove۔d, other material add۔d.  Matthew’s gospel, as write۔d by Isador, portray۔d Jesus as a son of king David, and demonstrate۔d great respect for the law and the prophets, attempt۔ing to show that some of what Jesus do۔d fulfill۔d prophecys of Judaism’s former prophets.  Luke preserve۔d much of Jesus’s grace, and portray۔d he as a friend of tax·collect۔ors and sin۔ors; Luke’s gospel wuz in many ways the gospel of Paul, but with additions.  Abner, because of his resistance to alter۔ing Jesus’s fundamental message, and his subsequent isolation, wuz ignore۔t.  The bulk of the create۔t scripture (the New Testament) wuz devote۔d to Paul’s religious experience, his personal religious convictions, and his theology, as portray۔d in his letters (which Paul never suspect۔d would become part of a sacred document); the only note۔able exceptions, aside from much of the four gospels, wuz the Book of Hebrews and the Epistle of James.  Thus the New Testament contain۔d much that Jesus do۔d not teach.  Christianity wuz base۔d main۔ly upon the opinions of Paul, not upon the gospel of Jesus. 
            The Roma۔y empire slow۔ly decline۔d – from excessive taxation and gross collection abuses, rampant paternalism, non۔balance۔t commerce with the Levant that drain۔d gold reserves, amusement mad۔ness, degradation of woman, physical plagues.  Meanwhile the Roma۔y state church (Christianity), institutionalize۔t almost to the point of spiritual barren۔ness, continue۔d to gain influence and power.
            In Arabia and Mesopotamia Jesus’s teach۔ins wuz engulf۔t by the sudden rise of Islam.
            In Europe dur the socald Dark Era (ap years 500 to 1000 CE) the church, being full۔ly integrate۔t with society, wuz doom۔t to share in the intellectual and spiritual decline.  Christianity hibernate۔d.  Individuals wuz dominate۔d by dictation from they’s religious lead۔ors, whose succession of powerful popes declare۔d theyselfs the only link between God and peoples.  Christianity had become۔d, alike Judaism, a secondhand religion.  Moreover, a new spiritual menace arise۔d in the creation of socald saints, believe۔d to have special influence at divine lawcourts, and who, therefore, if effective۔ly appeal۔t to (typical۔ly by pay۔ing money to priests), could intercede in worship۔ors’ behalf.  Yet the religion wuz sufficient۔ly socialize۔t and paganize۔t that it survive۔d the long period of cultural stagnation, and emerge۔d still influential at the sundawn of the Europe۔y renaissance. 
            Along with revive۔ing interest in the knowledge of the ancients, dee-14 century Christianity re۔bloom۔d alike flowers after a snow۔y winter, but still under tight control of the institutionalize۔t Roma۔y church.  And further distort۔ing Jesus’s message wuz mis۔translations (accidental and purposeful) of the ancient write۔ins.
            Jesus preach۔d spiritual unity – a vast brother۔hood of believe۔ors in the father۔hood of God – but because Christianity assume۔d to encompass almost all aspects of human society, as peoples gain۔d more knowledge because of advances in science and communication, the church splinter۔d into sub۔churches (socald denominations), each express۔ing particular viewpoints.  Christianity fragment۔d.  And thus wuz the original message – which emphasize۔d each individual’s direct communication with God – further muddle۔t.
           Science gradual۔ly dis۔prove۔d cherish۔t Judaic doctrines (which had also become Christian doctrines) in the fields of astronomy and anthropology, create۔ing a “science versus religion” illusion.  In reality, no conflict exist between science and true religion – the act of an individual in ta’s self۔conscious relationship with God, contrast۔d with organize۔t religion as peoples’ socialization of the worship of individual religionists.  True religion, qualitative, iz not in any way concern۔d with material things, while science, quantitative, iz only concern۔d with material things.  Sciencors mere۔ly dis۔prove۔d myths and presumptive doctrines of religious lead۔ors.
            Religion, a pure۔ly personal and spiritual experience, iz the revelation to individual mortals of they’s divine and eternal destiny.  True religion iz therefore separate from morality, social obligation, politics, aesthetics, attitudes toward material reality.
            By the dee-20 century Europens had become۔d progressive۔by secularize۔d.  The father of secularism wuz the narrow-mind۔y and god۔less attitude of science.  The mother of secularism wuz the totalitarianism of the Christian church.  The offsprin of secularism wuz the tyrannical and dictatorial political state.  Secularism free۔d peoples from ecclesiastical slavery, only to betray they into political slavery. 
            To summarize, the core concept and many of the great truth teach۔t by Jesus wuz lose۔d in early mis۔comprehensions and compromises, and Paul’s Judaism-friend۔y socialize۔t religion wuz later Hellasize۔t, Romanize۔t, and paganize۔t, become۔ing ritualistic and secondhand; then it splinter۔d, wuz assault۔t by science, and endure۔t a secular backlash from it’s totalitarian past.  As a world religion it wuz handicap۔t by being identify۔d as a part of the social system, industrial life, and moral standards of Occident civilization, and thus non۔wittin۔ly seem۔d to sponsor a society that stagger۔d under the guilt of tolerate۔ing science without idealism, politics without principles, industry without morality, power without conscience, knowledge without character, wealth without work, greed without limit, pleasure without restraint. 
            Yet the Galileen carpentor had set۔d in motion teach۔ins that, after absorb۔ing the entirety of Hebrew۔ese theology and Hellas۔y philosophy, conquer۔d the Roma۔y world dur three centurys and then continue۔d onward to triumph over the barbarians who topple۔d Roma.  After become۔ing comatose dur more than one-thousand years, it resurrect۔d itself and re۔conquer۔d Europe and then the entire America۔y hemisphere.  Two millenniums after Jesus of Nazareth walk۔d on Earth, Christianity remain a might۔y religion, byfar the most popular on what iz refer۔d to throughout the local universe of Nebedon as the planet of the crucifix.
            Jesus’s core message – the Father۔hood of God and the sib۔hood of peoples – iz as relevant as ever.
*      *      *

Language Readdressed
This short description has been downloaded (with permission) from .

Since you have read this far, you deserve to be congratulated on your open-mindedness.  Now let’s see if your open mind can be opened further.  The version of English you have just read is a stepping stone to pure Peoplese language.

 From your reading you have noticed that root words stand out – they are physically separated by blank spaces or half-length hyphens, and they never change spelling.  Each prefix and suffix has one and only one meaning.  These and other features render the language simple and quick to learn.  A great advantage of Peoplese is that, once you learn the alphabet (which is almost but not quite the same as the English alphabet), if you hear a word, you know how exactly to spell it, and if you read a word you know exactly how to pronounce it.  Therefore, like Spanish, no spelling memorization is required.  Each letter represents one and only one sound.

Peoplese alphabet differs from English alphabet in the following ways.
       q represents the “ch”sound.  English “church” → “qurq”. (English“q” is represented by“kw”, so English “quick” becomes Peoplese “kwik”,  sound unchanged.)
       x” represents the “sh” sound.  English “ship” → “xip”. (English“x” is represented by “ks”, so English “exit” becomes Peoplese “eksit”, sound unchanged.)
       “c” is eliminated, replaced by θ, theta, which represents the “th” sound, do  English “the” → “θe”.  ​  (English “c” becomes either “s” or “k”, so English “circus” → Peoplese “sirkus”, sound unchanged.)

All other Peoplese consonants are equivalent to English consonants.

Peoplese vowels are the same 5 English vowels, yet are differentiated between long and short vowels.
            Long vowels (which have a line over the letter) are pronounced like the name of the vowel:  ā ē ī ō ū as in “say”, “he”, “I”, “oh”, “you” (without the “y” consonant sound).  Capitalized, Ā Ē Ī Ō Ū.
            If no line above the vowel, they are short vowels, a e i o u
            As in “ma”, “end”, “it”, “on”, “under”.

 Peoplese has no silent letters and therefore no double letters.   
That’s it.  So English “rhyme” → rīm.  “thought” → θot.  “enough” → ēnuf. 

See how simple it is? A first-grader named Cassius (who had learned the Latin alphabet) completely learned Peoplese spelling in five 15-minute sessons.  True, he is very smart.  Some children may require twice that long (2-1/2 hours).  (Compare 10+ years of schooling to learn English spelling.)

For a more comprehensive explanation, click on the “spelling” tab at the top of website.

You can easily teach your computer to write Peoplese special characters (long vowels, theta, half-hyphen, and mid-dot) with macros.  See the website’s FAQ.  Then by pressing “alt-a”, an “a” with a line above it appears.

Numerous other simplications and logicalities render intuitive Peoplese quick, easy, and fun (kids say) to learn.  Within a few months, at home without a teacher, anybody can learn Peoplese – which is completely communicable with English speakers – to international travel and Internet commerce level. 

Peoplese therefore has the power to enfrancise the billions of children and adults who do not have the luxury of attending school for ten years to learn a global language.

Writers, Peoplese is less a conventional language than a language infrastructure, with the flexibilty to accommodate cultural variation.  Do you want your masterpiece to endure the test of time?  Then write it in Peoplese, destined to eventually render English a dead language.

Readers and writers interested in further exploring the language may visit The website offers a full explanation, a complete grammar, an online dictionary, a spellcheck, and an English-to-Peoplese translator – all gratis.

Now you are invited to read “Jesus” in pure Peoplese language, in the following pages.  Below, click on the "Peoplese SSS page link, then click on the link after "To read the above story in Peoplese SSS".  Then enjoy!
To write a comment about the story or the language, click here.

This story is available in paperback and eBook from  Jesus on Urantia, by Flora Morales. US$3 for eBook.

You have read the story in species language Peoplese, Alike English version.  Did you notice how the spelling of the root word never changes?  How the past tense is always formed by adding hyphnette "d"?  For a quick overview, read Peoplese home page.

So are you ready for pure Peoplese?  The Sound Spell Same (SSS) version completely eliminates the need to memorize spelling words -- because if you hear a word, you know exactly how to spell it, if you read a word you know exactly how to pronounce it.  A 7-year-old boy, after five 15-minute learning sessions, henceforth could spell any of thousands of words in SSS Peoplese.

Spend 20 minutes reading the Peoplese SSS page, and you are ready to go.

To read the above story in Peoplese SSS, click here.     home page.