The Gospel of Luke, Chapter 11 – Christogenea on Talkshoe, August 17th, 2012

1 And it came to pass, while He was in a certain place praying, as He had stopped, one of His students said to Him: “Prince, teach us to pray, just as Iohannes had also taught his students.” 2 So He said to them “When you pray, you say: ‘Father, Your Name must be sanctified. Your kingdom must come. 3 Give to us each day our daily bread. 4 And forgive us our errors, for we also forgive all those indebted to us. And do not bring us into trial’.”

The word ἐπιούσιος (1967) is defined by the 9th edition of the Liddell & Scott Greek-English Lexicon “either, sufficient for the coming (and so current) day... or, for the day” and aside from Matt. 6:11 and here, only very obscure references are given for the word, and they also explain that it was a “very rare word in Origen’s day”. The word surely seems to mean upon being and may have been written necessary, and so here as it is in the King James Version, it is simply daily.

The Codices Alexandrinus (A), Ephraemi Syri (C), Bezae (D), Washingtonensis (W), 070, and the Majority Text, and therefore the King James Version, all insert at the end of this verse: “...but deliver us from the evil one.” The text of the Christogenea New Testament, which does not include the clause, follows the third century papyrus P75, and the Codices Sinaiticus (א) and Vaticanus (B). The clause does appear in all of the early manuscripts of Matthew's version of the prayer, in Matthew 6:9-13.

The Gospel of Luke, Chapter 10 – Christogenea on Talkshoe, August 10th, 2012

This is the continuance of our presentation of the Gospel of Luke, which has been interrupted since we discussed chapter 9 on July 20^th. In the closing of Luke chapter 9 we saw the account of the Transfiguration on the Mount, where Christ was said to have appeared and conferred with two men. Those two men were fully esteemed by the apostles who witnessed it to have been Moses and Elijah. Christians must know, that if Yahweh our God and our Creator does not transcend the physical world, and that if He has has no efficacy to act within His creation, and if there is not more to that creation than what we commonly perceive, including our own beings, then indeed we have no hope in the world and it is inevitable that evil shall prevail – for we as a race and as a society are currently headed straight for the pits of hell. In truth, there is more to the Creation than what we perceive, and there is more to our being than this short life of flesh. In the end, the Creator God shall not be mocked by the bastardization of His creation. Those of our Adamic race who love Him shall indeed overcome the world.

Following the Transfiguration, there is something that was not commented upon sufficiently when Luke chapter 9 was presented here several weeks ago. In verse 51 we see that Christ was resolved to go into Jerusalem, where it says “And it came to pass, with the fulfillment of the days of His being taken up, that He had set firm His countenance for which to go into Jerusalem.” We see immediately thereafter, that Christ having sent the apostles out into the various towns and villages along His route in order to announce His coming, that the people of the various villages of Samaria “did not receive Him, because His countenance was for going to Jerusalem.” This is not a testimony against the people of those villages. Rather, it is a testimony of the power of God in daily life. His purpose is fulfilled in the world regardless of the actions, intentions, or emotions of man.

Ted Pike scoffs at Identity Christians, and does not believe that Christian Identity is true. He ignored my offer of a discussion, and now I have a few things for him. - William Finck

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