Taos, December 18

If you’re in Taos, I’ll be giving a talk on this discovery at SOMOS, 108-B Civic Plaza Drive, Sunday, December 18, at 3:00.p.m.

I hope you can make it!

Somos Anne

Plato The Apology

This is a rough draft of the first parable of The Apology written by Plato and translated by Benjamin Jowett. If you look at the prPR, the bgBG, the cpCP, the wtWT and the sfSF, identified in bold, you can see the storyline. (Currently I am putting many non biblical texts into their rough draft phase as a first step of showing the way the texts were written.)

Apology By Plato Parable 1

How you have felt, O men of Athens, at hearing the speeches of my accusers, I cannot tell; but I know that their persuasive words almost made me forget who I was - such was the effect of them;
and yet they have hardly spoken a word of truth. But many as their falsehoods were, there was one of them which quite amazed me; - I mean when they told you to be upon your guard, and not to let yourselves be deceived by the force of my eloquence.
They ought to have been ashamed of saying this, because they were sure to be detected as soon as I opened my lips and displayed my deficiency;
they certainly did appear to be most shameless in saying this, unless by the force of eloquence they mean the force of truth; for then I do indeed admit that I am eloquent.
But in how different a way from theirs!

Well, as I was saying, they have hardly uttered a word, or not more than a word, of truth; but you shall hear from me the whole truth: not, however, delivered after their manner, in a set oration duly ornamented with words and phrases.
No indeed! but I shall use the words and arguments which occur to me at the moment; for I am certain that this is right, and that at my time of life I ought not to be appearing before you, O men of Athens, in the character of a juvenile orator - let no one expect this of me. And I must beg of you to grant me one favor, which is this - If you hear me using the same words in my defense which I have been in the habit of using, and which most of you may have heard in the agora, and at the tables of the money-changers, or anywhere else, I would ask you not to be surprised at this, and not to interrupt me. For I am more than seventy years of age, and this is the first time that I have ever appeared in a court of law, and I am quite a stranger to the ways of the place;
and therefore I would have you regard me as if I were really a stranger, whom you would excuse if he spoke in his native tongue, and after the fashion of his country; - that I think is not an unfair request.
Never mind the manner, which may or may not be good; but think only of the justice of my cause, and give heed to that:
let the judge decide justly and the speaker speak truly.

And first, I have to reply to the older charges and to my first accusers, and then I will go to the later ones.
For I have had many accusers, who accused me of old, and their false charges have continued during many years; and I am more afraid of them than of Anytus and his associates, who are dangerous, too, in their own way. But far more dangerous are these, who began when you were children, and took possession of your minds with their falsehoods, telling of one Socrates, a wise man, who speculated about the heaven above, and searched into the earth beneath, and made the worse appear the better cause.
These are the accusers whom I dread; for they are the circulators of this rumor,
and their hearers are too apt to fancy that speculators of this sort do not believe in the gods.
And they are many, and their charges against me are of ancient date, and they made them in days when you were impressible - in childhood, or perhaps in youth - and the cause when heard went by default, for there was none to answer.

And, hardest of all, their names I do not know and cannot tell; unless in the chance of a comic poet.
But the main body of these slanderers who from envy and malice have wrought upon you - and there are some of them who are convinced themselves, and impart their convictions to others - all these, I say, are most difficult to deal with; for I cannot have them up here, and examine them, and therefore I must simply fight with shadows in my own defense, and examine when there is no one who answers.
I will ask you then to assume with me, as I was saying, that my opponents are of two kinds - one recent, the other ancient;
and I hope that you will see the propriety of my answering the latter first, for these accusations you heard long before the others, and much oftener.
Well, then, I will make my defense, and I will endeavor in the short time which is allowed to do away with this evil opinion of me which you have held for such a long time; and I hope I may succeed, if this be well for you and me, and that my words may find favor with you.

But I know that to accomplish this is not easy - I quite see the nature of the task. Let the event be as God wills: in obedience to the law I make my defense.
I will begin at the beginning, and ask what the accusation is which has given rise to this slander of me, and which has encouraged Meletus to proceed against me.
What do the slanderers say?
They shall be my prosecutors, and I will sum up their words in an affidavit.
"Socrates is an evil-doer, and a curious person, who searches into things under the earth and in heaven, and he makes the worse appear the better cause;

Aristotle's Metaphysics

Aristotle’s Metaphysics. Here’s the rough layout for the first two parables, which at this point, happen to be Book One and Book Two of the work. It appears that all of the greats liked using the parable blueprint.

Metaphysics by Aristotle 350 BCE Parable 1

ALL men by nature desire to know. An indication of this is the delight we take in our senses; for even apart from their usefulness they are loved for themselves; and above all others the sense of sight.
For not only with a view to action, but even when we are not going to do anything, we prefer seeing (one might say) to everything else. The reason is that this, most of all the senses, makes us know and brings to light many differences between things.
By nature animals are born with the faculty of sensation, and from sensation memory is produced in some of them, though not in others.
And therefore the former are more intelligent and apt at learning than those which cannot remember;
those which are incapable of hearing sounds are intelligent though they cannot be taught, e.g. the bee, and any other race of animals that may be like it;

and those which besides memory have this sense of hearing can be taught.
The animals other than man live by appearances and memories, and have but little of connected experience; but the human race lives also by art and reasonings. Now from memory experience is produced in men; for the several memories of the same thing produce finally the capacity for a single experience. And experience seems pretty much like science and art, but really science and art come to men through experience; for 'experience made art', as Polus says, ‘but inexperience luck.'
Now art arises when from many notions gained by experience one universal judgement about a class of objects is produced. For to have a judgement that when Callias was ill of this disease this did him good, and similarly in the case of Socrates and in many individual cases, is a matter of experience;
but to judge that it has done good to all persons of a certain constitution, marked off in one class, when they were ill of this disease, e.g. to phlegmatic or bilious people when burning with fevers-this is a matter of art.

With a view to action experience seems in no respect inferior to art, and men of experience succeed even better than those who have theory without experience.
(The reason is that experience is knowledge of individuals, art of universals, and actions and productions are all concerned with the individual; for the physician does not cure man, except in an incidental way, but Callias or Socrates or some other called by some such individual name, who happens to be a man. If, then, a man has the theory without the experience, and recognizes the universal but does not know the individual included in this, he will often fail to cure; for it is the individual that is to be cured.)
But yet we think that knowledge and understanding belong to art rather than to experience,
and we suppose artists to be wiser than men of experience (which implies that Wisdom depends in all cases rather on knowledge); and this because the former know the cause, but the latter do not.
For men of experience know that the thing is so, but do not know why, while the others know the 'why' and the cause.

Hence we think also that the masterworkers in each craft are more honourable and know in a truer sense and are wiser than the manual workers, because they know the causes of the things that are done
(we think the manual workers are like certain lifeless things which act indeed, but act without knowing what they do, as fire burns,-but while the lifeless things perform each of their functions by a natural tendency, the labourers perform them through habit); thus we view them as being wiser not in virtue of being able to act, but of having the theory for themselves and knowing the causes.
And in general it is a sign of the man who knows and of the man who does not know, that the former can teach, and therefore we think art more truly knowledge than experience is; for artists can teach, and men of mere experience cannot.
Again, we do not regard any of the senses as Wisdom; yet surely these give the most authoritative knowledge of particulars.
But they do not tell us the 'why' of anything-e.g. why fire is hot; they only say that it is hot.

At first he who invented any art whatever that went beyond the common perceptions of man was naturally admired by men, not only because there was something useful in the inventions, but because he was thought wise and superior to the rest.
But as more arts were invented, and some were directed to the necessities of life, others to recreation, the inventors of the latter were naturally always regarded as wiser than the inventors of the former, because their branches of knowledge did not aim at utility.
Hence when all such inventions were already established, the sciences which do not aim at giving pleasure or at the necessities of life were discovered, and first in the places where men first began to have leisure. This is why the mathematical arts were founded in Egypt; for there the priestly caste was allowed to be at leisure.
We have said in the Ethics what the difference is between art and science and the other kindred faculties; but the point of our present discussion is this, that all men suppose what is called Wisdom to deal with the first causes and the principles of things; so that, as has been said before, the man of experience is thought to be wiser than the possessors of any sense-perception whatever, the artist wiser than the men of experience, the masterworker than the mechanic, and the theoretical kinds of knowledge to be more of the nature of Wisdom than the productive.
Clearly then Wisdom is knowledge about certain principles and causes.

Metaphysics by Aristotle 350 BCE Parable 2

2 Since we are seeking this knowledge, we must inquire of what kind are the causes and the principles, the knowledge of which is Wisdom.
If one were to take the notions we have about the wise man, this might perhaps make the answer more evident. We suppose first, then, that the wise man knows all things, as far as possible, although he has not knowledge of each of them in detail; secondly, that he who can learn things that are difficult, and not easy for man to know, is wise (sense-perception is common to all, and therefore easy and no mark of Wisdom);
again, that he who is more exact and more capable of teaching the causes is wiser, in every branch of knowledge;
and that of the sciences, also, that which is desirable on its own account and for the sake of knowing it is more of the nature of Wisdom than that which is desirable on account of its results, and the superior science is more of the nature of Wisdom than the ancillary;
for the wise man must not be ordered but must order, and he must not obey another, but the less wise must obey him.

Such and so many are the notions, then, which we have about Wisdom and the wise.
Now of these characteristics that of knowing all things must belong to him who has in the highest degree universal knowledge; for he knows in a sense all the instances that fall under the universal. And these things, the most universal, are on the whole the hardest for men to know; for they are farthest from the senses. And the most exact of the sciences are those which deal most with first principles; for those which involve fewer principles are more exact than those which involve additional principles, e.g. arithmetic than geometry. But the science which investigates causes is also instructive, in a higher degree, for the people who instruct us are those who tell the causes of each thing.
And understanding and knowledge pursued for their own sake are found most in the knowledge of that which is most knowable (for he who chooses to know for the sake of knowing will choose most readily that which is most truly knowledge, and such is the knowledge of that which is most knowable);
and the first principles and the causes are most knowable; for by reason of these, and from these, all other things come to be known, and not these by means of the things subordinate to them.
And the science which knows to what end each thing must be done is the most authoritative of the sciences, and more authoritative than any ancillary science; and this end is the good of that thing, and in general the supreme good in the whole of nature.

Judged by all the tests we have mentioned, then, the name in question falls to the same science; this must be a science that investigates the first principles and causes; for the good, i.e. the end, is one of the causes.
That it is not a science of production is clear even from the history of the earliest philosophers. For it is owing to their wonder that men both now begin and at first began to philosophize; they wondered originally at the obvious difficulties, then advanced little by little and stated difficulties about the greater matters, e.g. about the phenomena of the moon and those of the sun and of the stars, and about the genesis of the universe.
And a man who is puzzled and wonders thinks himself ignorant (whence even the lover of myth is in a sense a lover of Wisdom, for the myth is composed of wonders);
therefore since they philosophized order to escape from ignorance, evidently they were pursuing science in order to know, and not for any utilitarian end.
And this is confirmed by the facts; for it was when almost all the necessities of life and the things that make for comfort and recreation had been secured, that such knowledge began to be sought.

Evidently then we do not seek it for the sake of any other advantage; but as the man is free, we say, who exists for his own sake and not for another's, so we pursue this as the only free science, for it alone exists for its own sake.
Hence also the possession of it might be justly regarded as beyond human power; for in many ways human nature is in bondage, so that according to Simonides 'God alone can have this privilege', and it is unfitting that man should not be content to seek the knowledge that is suited to him. If, then, there is something in what the poets say, and jealousy is natural to the divine power, it would probably occur in this case above all, and all who excelled in this knowledge would be unfortunate.
But the divine power cannot be jealous (nay, according to the proverb, 'bards tell a lie'), nor should any other science be thought more honourable than one of this sort.
For the most divine science is also most honourable; and this science alone must be, in two ways, most divine. For the science which it would be most meet for God to have is a divine science, and so is any science that deals with divine objects;
and this science alone has both these qualities; for (1) God is thought to be among the causes of all things and to be a first principle,

and (2) such a science either God alone can have, or God above all others.
All the sciences, indeed, are more necessary than this, but none is better. Yet the acquisition of it must in a sense end in something which is the opposite of our original inquiries.
For all men begin, as we said, by wondering that things are as they are, as they do about self-moving marionettes, or about the solstices or the incommensurability of the diagonal of a square with the side; for it seems wonderful to all who have not yet seen the reason, that there is a thing which cannot be measured even by the smallest unit.
But we must end in the contrary and, according to the proverb, the better state, as is the case in these instances too when men learn the cause; for there is nothing which would surprise a geometer so much as if the diagonal turned out to be commensurable.
We have stated, then, what is the nature of the science we are searching for, and what is the mark which our search and our whole investigation must reach.

Julius Caesar's War Commentaries

What scribes thought of as wisdom was real important in ancient times. This is why the parable blueprint literary structure was used. It was even used in Julius Caesar’s War Commentaries. Take a look...the WT is the wisdom/truth/fact section. The main wisdom of this text is to establish peace and friendship with the neighboring states.

(Note: Currently I am working on a wide variety of texts, putting them in their rough draft state, like the text below. Please feel free to contact me for more information if you need to see other texts or if you want to see them in their final form.)

Julius Caesar's War Commentaries Book 1 - (58 B.C.) Parable 1

[1.1]All Gaul is divided into three parts, one of which the Belgae inhabit, the Aquitani another, those who in their own language are called Celts, in our Gauls, the third.
All these differ from each other in language, customs and laws.
The river Garonne separates the Gauls from the Aquitani;
the Marne and the Seine separate them from the Belgae.
Of all these, the Belgae are the bravest, because they are furthest from the civilization and refinement of [our] Province, and merchants least frequently resort to them, and import those things which tend to effeminate the mind;

and they are the nearest to the Germans, who dwell beyond the Rhine, with whom they are continually waging war;
for which reason the Helvetii also surpass the rest of the Gauls in valor, as they contend with the Germans in almost daily battles, when they either repel them from their own territories, or themselves wage war on their frontiers. One part of these, which it has been said that the Gauls occupy, takes its beginning at the river Rhone; it is bounded by the river Garonne, the ocean, and the territories of the Belgae;
it borders, too, on the side of the Sequani and the Helvetii, upon the river Rhine, and stretches toward the north.
The Belgae rises from the extreme frontier of Gaul, extend to the lower part of the river Rhine; and look toward the north and the rising sun.
Aquitania extends from the river Garonne to the Pyrenaean mountains and to that part of the ocean which is near Spain: it looks between the setting of the sun, and the north star.

[1.2]Among the Helvetii, Orgetorix was by far the most distinguished and wealthy.
He, when Marcus Messala and Marcus Piso were consuls, incited by lust of sovereignty, formed a conspiracy among the nobility, and persuaded the people to go forth from their territories with all their possessions, [saying] that it would be very easy, since they excelled all in valor, to acquire the supremacy of the whole of Gaul.
To this he the more easily persuaded them, because the Helvetii, are confined on every side by the nature of their situation; on one side by the Rhine, a very broad and deep river, which separates the Helvetian territory from the Germans;
on a second side by the Jura, a very high mountain, which is [situated] between the Sequani and the Helvetii; on a third by the Lake of Geneva, and by the river Rhone, which separates our Province from the Helvetii.
From these circumstances it resulted, that they could range less widely, and could less easily make war upon their neighbors; for which reason men fond of war [as they were] were affected with great regret.

They thought, that considering the extent of their population, and their renown for warfare and bravery, they had but narrow limits, although they extended in length 240, and in breadth 180 [Roman] miles.
[1.3]Induced by these considerations, and influenced by the authority of Orgetorix, they determined to provide such things as were necessary for their expedition
-to buy up as great a number as possible of beasts of burden and wagons - to make their sowings as large as possible, so that on their march plenty of corn might be in store
- and to establish peace and friendship with the neighboring states.
They reckoned that a term of two years would be sufficient for them to execute their designs; they fix by decree their departure for the third year.

Orgetorix is chosen to complete these arrangements. He took upon himself the office of embassador to the states:
on this journey he persuades Casticus, the son of Catamantaledes (one of the Sequani, whose father had possessed the sovereignty among the people for many years, and had been styled "friend" by the senate of the Roman people), to seize upon the sovereignty in his own state, which his father had held before him,
and he likewise persuades Dumnorix, an Aeduan, the brother of Divitiacus, who at that time possessed the chief authority in the state, and was exceedingly beloved by the people, to attempt the same, and gives him his daughter in marriage.
He proves to them that to accomplish their attempts was a thing very easy to be done, because he himself would obtain the government of his own state; that there was no doubt that the Helvetii were the most powerful of the whole of Gaul; he assures them that he will, with his own forces and his own army, acquire the sovereignty for them.
Incited by this speech, they give a pledge and oath to one another, and hope that, when they have seized the sovereignty, they will, by means of the three most powerful and valiant nations, be enabled to obtain possession of the whole of Gaul.

Cicero Letter from 68 BCE

This is a letter that was written by Cicero in 68 BCE. I have color coded the literary structure, which is explained in my books in detail. This is a rough draft. The cpCP, the critical point of the Critical Point section, which would be the critical point of the entire letter, is Cicero pointing out that even though he was being faulted (by his friend Atticus) he had only received one letter from him. The wtWT which is the wisdom/truth/fact of the entire letter is Cicero pointing out a law to Atticus. The literary structure holds about 30 different comparisons.

We are such intimate friends that more than almost anyone else you can appreciate the grief as well as the actual public and private loss that the death of my cousin Lucius is to me.
There is absolutely no gratification which any human being can receive from the kindly character of another that I have not been accustomed to receive from him.
I am sure, therefore, that you will share my grief.
For, in the first place, whatever affects me affects you; and in the second place, you have yourself lost in him a friend and connexion of the highest character and most obliging disposition, who was attached to you from personal inclination, as well as from my conversation.

As to what you say in your letter about your sister, she will herself bear me witness what pains I have taken that my brother Quintus should show her proper affection.
Thinking him somewhat inclined to be angry with her, I wrote to him in such a way as I thought would not hurt his feelings as a brother, while giving him some good advice as my junior, and remonstrating with him as being in the wrong. The result is that, from frequent letters since received from him, I feel confident that everything is as it ought and as we should wish it to be.
As to the frequency of my letters you have no ground for your complaint.
The fact is our good sister Pomponia never informed me of there being a courier ready to take a letter.
Farthermore, I never chanced to know of anyone going to Epirus, and I was not till recently informed of your being at Athens.

Again, as to the business of Acutilius which you had left in my hands. I had settled it on my first visit to Rome after your departure.
But it turned out that, in the first place, there was no urgency in the matter, and, in the second place, as I felt confidence in your judgment, I preferred that Peducaeus rather than myself should advise you by letter on the subject. For having submitted my ears to Acutilius for several days (and I think you know his style), I should scarcely have regarded it as a hardship to write you a letter describing his grumblings after patiently enduring the bore (and it was rather a bore, I can tell you) of hearing them.
Moreover, though you find fault with me, allow me to observe that I have had only one letter from you,
though you had greater leisure for writing, and more opportunity of sending letters.
As to what you say in your letter, " Even if anyone is inclined to be offended with you, I ought to bring him to a better mind "—I understand to what you allude, and I have not neglected the matter.

But the truth is that the extent of his displeasure is something surprising.
However, I have not omitted to say anything there was to say in your behalf: but on what points I am to hold out your wishes, I consider, ought to be my guide. If you will write me word distinctly what they are, you will find that I have had no desire to be more exacting, and in the future shall be no more yielding, than you wish. As to the business of Tadius.
He tells me that you have written him word that there was no need of farther trouble, since the property is secured by prescription.
I am surprised that you do not know that in the case of a statutory wardship of an unmarried girl prescription cannot be pleaded.
I am glad you like your purchase in Epirus. What I commissioned you to get for me, and anything you see suitable to my Tusculan villa, I should be glad if you will, as you say in your letter, procure for me,

only don't put yourself to any inconvenience.
The truth is, there is no other place that gives me complete rest after all my worries and hard work.
I am expecting my brother Quintus every day. Terentia has a severe attack of rheumatism.
She is devoted to you, to your sister, and your mother, and adds her kindest regards in a postscript. So does my pet Tulliola.
Love me, and be assured that I love you as a brother.

Tufts Letters of Cicero; the whole extant correspondence in chronological order, in four volumes, Evelyn S. Shuckburgh. London. George Bell and Sons. 1908-1909.

Ovid, Virgil and Ciscero

Ovid’s Metamorphoses, Virgil’s Aeneid and Cicero’s letters are more examples of the parable blueprint literary structure. The structure dates back to the 21st century BCE. Texts include literature, royal correspondences, royal inscriptions, and letters by individuals.

The Odyssey

Biblical writers got inspiration from many previously written texts, such as The Odyssey, (which was also written using the identical underlying literary structure as the Bible), often to make a point, even if only for the scribe himself.

Compare Isaiah’s
Heaven is My throne and the earth is My footstool with Homer’s Athena and Helen (on separate occasions) being given comfortable chairs and footstools for their feet. (1:130 and 4:136)

Biblical scribes were trying to make their texts better than previously written texts.

The Black Obelisk

The text of the Black Obelisk of Shalmaneser III is also an example of ring composition. I've outlined it in its literary structure.

Ishtar Gate Inscription

The Ishtar, Gate constructed by Nebuchadnezzar II, has an inscription that starts, "Nebuchadnezzar, King of Babylon, the faithful prince appointed by the will of Marduk, the highest of princely princes, beloved of Nabu, of prudent counsel, who has learned to embrace wisdom, who fathomed their divine being and reveres their majesty," is an example of one of the texts that I am working with. It's been written using the parable blueprint.

Ancient Cuneiform Texts

For the past couple weeks, I have been working on many other ancient texts, laying out their literary structure. (See updated homepage).

I look forward to collaborating with other scholars someday soon to complete the project.

The Code of Hammurabi

Parables attributed to Jesus and parables from the Old Testament (such as the one Nathan tells David after he kills Uriah for Bathsheba), are what we normally may think a parable should be like. But the art of writing parables was also a technique that was used to create “plain spoken” (non allegorical) ancient literature.

Other than the prologue and epilogue, the
Code of Hammurabi really does not even appear to be literature since it contains a long list of laws, however, just like Old Testament law, there is actually a storyline that runs throughout the entire text, as well as comparisons for deeper meaning. The Code of Hammurabi, written before biblical texts, was written just like the biblical texts. (This would mean that the Song of the Sea found in Exodus, was not the origin of the parable blueprint.) The literary structure, a type of ring composition, perhaps made it easier for scribes to create and commit their text to memory before committing the texts to stone, clay or parchment.

Parables attributed to Jesus, and the one from Nathan are, in my opinion, the epitome of a parable. They are full of wisdom teaching that pierce the heart. But what does the actual literary structure mean for readers of the Bible today? It means that the texts were crafted by men. So please take the truly wise teachings to heart, and feel the freedom to let go of anything else. It’s your life to live.

The New Testament & The Parable Blueprint

Coming Soon... The New Testament & The Parable Blueprint. The entire New Testament laid out and color-coded in its literary structure, with instructions. Paperback.

2016 Seoul SBL International Meeting

I just returned from the SBL International Meeting in Seoul. On Tuesday, I presented The Literary Structure of the Torah. This information in full is in my latest book called How The Bible Was Written The Parable Blueprint & The Hidden Books of the Torah which is available in Apple’s iBooks. Take a look!

Print books to come.

Song of Moses

Like The Song of the Sea in Exodus and The Blessing of Moses in Deuteronomy, The Song of Moses, also called The Ode of Moses, and also found in Deuteronomy is constructed using the parable blueprint. I just finished working it out.

All of these “stand alone” songs or poems have meaning if taken out of scripture and read alone, but they also are placed in the text to play a larger role in the context of the text. The hidden parables are all strung together and each one builds to next one. Knowing the structure lets the reader have a richer experience.

Song of the Sea

Like the Parable of the Prodigal Son in Luke’s Gospel, The Song of the Sea in Exodus 15 and The Blessing of Moses in Deuteronomy 33 are “stand alone” narratives that were constructed using the parable blueprint. These narratives also play a deeper role in the overall storyline of the larger biblical stories.


Understanding the literary structure helps the reader learn more about the author, which is important in understanding the text...

I’m currently working on the hidden parables that run through Leviticus. Some are shocking to me! I mention on the
what is a parable page that optimally a parable will help the listener to come to a greater place of awareness. The hidden parables of Leviticus, as the others, are constructed to do this, but the reader can also pick up on the intentions and consciousness of the writers and learn even more.

SBL Atlanta 2015

Just returned from SBL, Society of Biblical Literature, Annual Meeting. I attended S23-145 Synoptic Gospels section where David Burnett from Criswell College presented his paper called: The Sword and the Servant: Reframing the function of the “two swords” of Luke 22:35-38 in Narrative Context. I was happy to see that he identified an ABCB’A’ chiastic structure. (though it wasn’t exact, he is on the right track!) During Q&A, another scholar asked him if he had noticed if a chiasm followed the sword part that he was talking about in Luke. He said that he hadn’t yet. I had the opportunity to respond that Luke’s entire gospel is composed in that way and gave a few details about the parable blueprint. There seemed to be at least some interest in my comment. Hopefully I will hear from some who attended that session.

It’s been a bit of a struggle over the years to gain scholarly interest in this important work. For example, I met with Jack Welch of BYU yesterday, also at SBL, who has the
Chiasmus Resources website, and he was not overly receptive to my work. He encouraged me not try to force the structure to be in the whole Bible. I’ve heard that before from other scholars over the years as well. Though many years of serious work has gone into this project, he was willing to practically dismiss it in a few short minutes...

Thomas Brodie, another scholar, whom I met 10 years ago at an SBL annual meeting in PA, who when he stated at that time that he was looking for a unilateral pattern in the scriptures (not his words, but something like that) during his paper, and when I responded about the parable, he didn’t even want to know more. It would have been nice to have his interest and potential collaboration with the work. I did contact him many years later too, hoping to collaborate. I also called many other scholars. Doors just weren’t opening. That’s when I decided to tackle the project entirely on my own. It has been a lot of hard work, but it is a special pleasure to see these parables for the first time that have been hidden for generations.

I’ve also called and sent many emails to scholars in the past couple years to introduce the project but I have not seen real interest yet. The main opposition I hear is that they do not believe there could be an overriding pattern throughout the entire Bible. This is what they have been taught over the years. They are wrong, however.

About four years ago I was in Darrell Bock’s office at DTS, and he responded with something like “how could I see something that scholars haven’t?” This is the kind of response that I have been dealing with.

By the way, I have proposed to give a couple SBL papers in the past, but I have not been chosen. Also, I gave a book proposal for my next book that I am really excited about, and the response was that “it’s not a good fit for SBL.” Not sure if I want to attend another SBL in the future...

The Problem with Bible Scholars

It may be that Bible scholars have overlooked the parable blueprint structure because they have not been looking at the texts so much as literature, but rather have spent their time looking for historical facts. The essence of their parable narratives were what was important to the writers.

Star Wars Ring Theory

Here is another interesting article about Star Wars Ring Theory. It talks about how George Lucas used “a little-known ancient literary form that scholars have identified as “ring composition.” It also talks about how the Star Wars movies are intertextual. Each film a “small piece of a much larger, more complex puzzle.”

Biblical books, written using ring composition, are also linked intertextually.

JK Rowling and the Bible

I just found out through hogwarsproffesor.com that the Harry Potter books were written using ring composition. I haven’t read the books yet that explain it, but I can tell by this article that JK Rowling and biblical writers share something in common! The parable blueprint literary structure is a ring composition.

Parables about Parables

Within the synoptic gospels are parables about parables. In Luke “but if salt becomes tasteless” was strategically placed to serve the purpose of showing that the younger brother in the parable of the prodigal son had become tasteless as he asked for half of his father’s estate.

Nehemiah, Parable 9, Main Points

The main points of the hidden parable below are the enlarged verses. By reading just the main points a reader can get a good feel for the parable...how it has been put together and its “energy”. Read below!

Nehemiah Parable 8

45 The gatekeepers: the sons of Shallum, the sons of Ater, the sons of Talmon, the sons of Akkub, the sons of Hatita, the sons of Shobai, 138. 46 The temple servants: the sons of Ziha, the sons of Hasupha,
the sons of Tabbaoth, 47 the sons of Keros, the sons of Sia, the sons of Padon, 48 the sons of Lebana, the sons of Hagaba, the sons of Shalmai, 49 the sons of Hanan, the sons of Giddel, the sons of Gahar, 50 the sons of Reaiah, the sons of Rezin,
the sons of Nekoda, 51 the sons of Gazzam, the sons of Uzza, the sons of Paseah, 52 the sons of Besai,
the sons of Meunim, the sons of Nephushesim, 53 the sons of Bakbuk, the sons of Hakupha, the sons of Harhur,
54 the sons of Bazlith, the sons of Mehida, the sons of Harsha,

55 the sons of Barkos, the sons of Sisera,
the sons of Temah, 56 the sons of Neziah, the sons of Hatipha. 57 The sons of Solomon’s servants: the sons of Sotai, the sons of Sophereth,
the sons of Perida, 58 the sons of Jaala, the sons of Darkon,
the sons of Giddel, 59 the sons of Shephatiah, the sons of Hattil, the sons of Pochereth-hazzebaim, the sons of Amon.
60 All the temple servants and the sons of Solomon’s servants were 392.

61 These were they who came up from Tel-melah, Tel-harsha, Cherub, Addon and Immer; but they could not show their fathers’ houses or their descendants, whether they were of Israel: 62 the sons of Delaiah, the sons of Tobiah, the sons of Nekoda, 642.63 Of the priests: the sons of Hobaiah, the sons of Hakkoz, the sons of Barzillai, who took a wife of the daughters of Barzillai, the Gileadite, and was named after them. 64 These searched among their ancestral registration, but it could not be located; therefore they were considered unclean and excluded from the priesthood. 65 The governor said to them that they should not eat from the most holy things until a priest arose with Urim and Thummim.
66 The whole assembly together was 42,360, 67 besides their male and their female servants, of whom there were 7,337; and they had 245 male and female singers.
68 Their horses were 736; their mules, 245; 69 their camels, 435;
their donkeys, 6,720. 70 Some from among the heads of fathers’ households gave to the work.
The governor gave to the treasury 1,000 gold drachmas, 50 basins, 530 priests’ garments.

71 Some of the heads of fathers’ households gave into the treasury of the work 20,000 gold drachmas and 2,200 silver minas.
72 That which the rest of the people gave was 20,000 gold drachmas and 2,000 silver minas and 67 priests’ garments. 73 Now the priests, the Levites, the gatekeepers, the singers, some of the people, the temple servants and all Israel, lived in their cities. And when the seventh month came, the sons of Israel were in their cities.
And all the people gathered as one man at the square which was in front of the Water Gate, and they asked Ezra the scribe to bring the book of the law of Moses which the Lord had given to Israel.
2 Then Ezra the priest brought the law before the assembly of men, women and all who could listen with understanding, on the first day of the seventh month.
3 He read from it before the square which was in front of the Water Gate

from early morning until midday, in the presence of men and women, those who could understand;
and all the people were attentive to the book of the law.
4 Ezra the scribe stood at a wooden podium which they had made for the purpose.
And beside him stood Mattithiah, Shema, Anaiah, Uriah, Hilkiah, and Maaseiah on his right hand; and Pedaiah, Mishael, Malchijah, Hashum, Hashbaddanah,
Zechariah and Meshullam on his left hand. 5 Ezra opened the book in the sight of all the people for he was standing above all the people; and when he opened it, all the people stood up.
6 Then Ezra blessed the Lord the great God. And all the people answered, “Amen, Amen!” while lifting up their hands; then they bowed low and worshiped the Lord with their faces to the ground.

Presentation: How The Bible Was Written

Come find out about How The Bible Was Written! November 1st at 2:00 p.m. Location: Moby Dickens book shop in Taos, New Mexico!

It’s free!

The Parable Blueprint Workshop

If you’re in or near Taos, NM, I’ll be giving a workshop on The Parable Blueprint on Sunday, July 27th from 3-5 p.m. at SOMOS, across from Smiths. Cost is $34.00, and you’ll receive a copy of one of the books.

The Book of Ezra

Ezra was a significant scribe of the Hebrew Scriptures. It’s important to note that the Book of Ezra has been written using the parable blueprint.

For more insight into these parables, go back to the parables page to learn more tips. However, one point that I will repeat here is that the wisdom/truth of the Step Further section, wtSF, of any parable gives insight into the following parable and has a corresponding relationship with the following parable’s critical point, cpCP. See the enlarged verses below as you read Ezra Parable 2 and Ezra Parable 3.

Illustration of Zerubabbel from Ezra Parable 3.

Ezra Parable 2

10 the sons of Bani, 642;
11 the sons of Bebai, 623; 12 the sons of
Azgad, 1,222;
13 the sons of Adonikam, 666;
14 the sons of Bigvai, 2,056;
15 the sons of Adin, 454;
16 the sons of Ater of Hezekiah, 98;

17 the sons of Bezai, 323; 18 the sons of Jorah, 112; 19 the sons of Hashum, 223;
20 the sons of Gibbar, 95; 21 the men of Bethlehem, 123;
22 the men of Netophah, 56;
23 the men of Anathoth, 128; 24 the sons of Azmaveth, 42;
25 the sons of Kiriath-arim, Chephirah and Beeroth, 7
43; 26 the sons of Ramah and Geba, 621;

27 the men of Michmas, 122; 28 the men of Bethel and Ai, 223;
29 the sons of Nebo, 52; 30 the sons of Magbish, 156;
31 the sons of the other Elam, 1,254; 32 the sons of Harim, 320;
33 the sons of Lod, Hadid and Ono, 725;
34 the men of Jericho, 345; 35 the sons of Senaah, 3,630.

36 The priests: the sons of Jedaiah of the house of Jeshua, 973;
37 the sons of
Immer, 1,052; 38 the sons of Pashhur, 1,247; 39 the sons of Harim, 1,017. 40 The Levites:
the sons of Jeshua and Kadmiel, of the
sons of Hodaviah, 74.
41 The singers: the sons of Asaph, 128. 42 The sons of the gatekeepers: the sons of Shallum, the sons of Ater, the sons of Talmon, the sons of Akkub,
the sons of Hatita, the sons of Shobai, in all 139.

43 The temple servants: the sons of Ziha, the sons of Hasupha,
the sons of Tabbaoth, 44 the sons of Keros, the sons of Siaha, the sons of Padon, 45 the sons of Lebanah, the sons of Hagabah, the sons of Akkub,
46 the sons of Hagab, the sons of Shalmai, the sons of Hanan,
47 the sons of Giddel, the sons of Gahar, the sons of Reaiah, 48 the sons of Rezin, the sons of Nekoda,
the sons of Gazzam, 49 the sons of Uzza, the sons of Paseah, the sons of Besai, 50 the sons of Asnah,

Ezra Parable 3

the sons of Meunim, the sons of Nephisim, 51 the sons of Bakbuk, the sons of Hakupha,
the sons of Harhur, 52 the sons of Bazluth, the sons of Mehida, the sons of Harsha, 53 the sons of Barkos, the sons of Sisera,
the sons of Temah, 54 the sons of Neziah, the sons of Hatipha.
55 The sons of
Solomon’s servants: the sons of Sotai, the sons of Hassophereth, the sons of Peruda, 56 the sons of Jaalah, the sons of Darkon, the sons of Giddel,
57 the sons of Shephatiah, the sons of Hattil,the sons of Pochereth-hazzebaim, the sons of Ami.

58 All the temple servants and the sons of Solomon’s servants were 392.
59 Now these are those who
came up from Tel-melah, Tel-harsha, Cherub, Addan and Immer, but they were not able to give evidence of their fathers’ households and their descendants, whether they were of Israel: 60 the sons of Delaiah, the sons of Tobiah, the sons of Nekoda, 652. 61 Of the sons of the priests: the sons of Habaiah, the sons of Hakkoz, the sons of Barzillai, who took a wife from the daughters of Barzillai the Gileadite, and he was called by their name. 62 These searched among their ancestral registration, but they could not be located; therefore they were considered unclean and excluded from the priesthood. 63 The governor said to them that they should not eat from the most holy things until a priest stood up with Urim and Thummim.
64 The whole assembly numbered 42,360, 65 besides their male and female servants who numbered 7,337;
and they had 200 singing men and women. 66 Their horses were 736; their mules, 245; 67 their camels, 435;
their donkeys, 6,720.

68 Some of the heads of fathers’ households, when they arrived at the house of the Lord which is in Jerusalem, offered willingly for the house of God to restore it on its foundation.
69 According to their ability they gave to the treasury for the work 61,000 gold drachmas and 5,000 silver minas and 100 priestly garments.
70 Now the priests and the Levites, some of the people, the singers, the gatekeepers and the temple servants lived in their cities, and all Israel in their cities.
3 Now when the seventh month came, and the sons of Israel were in the cities, the people gathered together as one man to Jerusalem.
2 Then Jeshua the son of
Jozadak and his brothers the priests,

and Zerubbabel the son of Shealtiel and his brothers arose and built the altar of the God of Israel to offer burnt offerings on it, as it is written in the law of Moses, the man of God. 3 So they set up the altar on its foundation, for they were terrified because of the peoples of the lands; and they offered burnt offerings on it to the Lord, burnt offerings
morning and evening.
4 They celebrated the Feast of Booths, as it is written, and offered the fixed number of burnt offerings daily, according to the ordinance, as each day required;
5 and afterward there was a continual burnt offering, also for the new moons and for all the fixed festivals of the Lord that were consecrated, and from everyone who offered a freewill offering to the Lord.

6 From the first day of the seventh month they began to offer burnt offerings to the Lord, but the foundation of the temple of the Lord had not been laid.
7 Then they gave money to the masons and carpenters, and food, drink and oil to the Sidonians and to the Tyrians, to bring cedar wood from Lebanon to the sea at Joppa, according to the permission they had from Cyrus king of Persia.
8 Now in the second year of their coming to the house of God at Jerusalem in the second month, Zerubbabel the son of Shealtiel and Jeshua the son of Jozadak and the rest of their brothers the priests and the Levites,
and all who came from the captivity to Jerusalem, began
the work and appointed the Levites from twenty years and older to oversee the work of the house of the Lord.

Job Parable 1

The prPR, bgBG, cpCP, wtWT, sfSF are what I call the main points of the parable. They are the bolded and enlarged verses below.

Job Parable 1

1 There was a man in the land of Uz whose name was Job; and that man was blameless, upright, fearing God and turning away from evil.
2 Seven sons and three daughters were born to him.
3 His possessions also were
7,000 sheep, 3,000 camels, 500 yoke of oxen, 500 female donkeys, and very many servants; and that man was the greatest of all the men of the east.
4 His sons used to go and hold a feast in the house of each one on his day,

and they would send and invite their three sisters to eat and drink with them.
5 When the days of feasting had completed their cycle, Job would send and consecrate them, rising up early in the morning and offering burnt offerings according to the number of them all; for Job said, “Perhaps my sons have sinned and cursed God in their hearts.” Thus Job did continually.
6 Now there was a day when the sons of God came to present themselves before the Lord, and Satan also came among them.
7 The Lord said to Satan, “From where do you come?” Then Satan answered the Lord
and said, “From roaming about on the earth and walking around on it.”

8 The Lord said to Satan, “Have you considered My servant
Job? For there is no one like him on the earth, a blameless and upright man, fearing God and turning away from evil.”
9 Then Satan answered the Lord, “Does Job fear God for nothing? 10 Have You not made a hedge about him and his house and all that he has, on every side? You have blessed the work of his hands, and his possessions have increased in the land. 11 But put forth Your hand now
and touch all that he has;
he will surely curse You to Your face.”

12 Then the Lord said to Satan, “Behold, all that he has is in your power,
only do not put forth your hand on him.” So Satan departed from the presence of the Lord. 13 Now on the day when his sons and his daughters were eating and drinking wine in their oldest brother’s house, 14 a messenger came to Job and said, “The oxen were plowing and the donkeys feeding beside them, 15 and the Sabeans attacked and took them. They also slew the servants with the edge of the sword,
and I alone have escaped to tell you.”
16 While he was still speaking, another also came and said, “The fire of God fell from heaven and burned up the sheep and the servants and consumed them, and I alone have escaped to tell you.”
17 While he was still speaking, another also came and said, “The Chaldeans formed three bands and made a raid on the camels and took them and slew the servants with the edge of the sword, and I alone have escaped to tell you.”

18 While he was still speaking, another also came and said, “Your sons and your daughters were eating and drinking wine in their oldest brother’s house, 19 and behold,
a great wind came from across the wilderness and struck the four corners of the house, and it fell on the young people and they died, and I alone have escaped to tell you.”
20 Then Job arose and tore his robe and shaved his head, and he fell to the ground and worshiped.
21 He said,“Naked I came from my mother’s womb, And naked I shall
return there.
The Lord gave

The Transfiguration

Take a look at how the writers of Matthew, Mark and Luke’s Gospels have used the transfiguration in their parables. This can be done first by reading each parable as a whole, keeping in mind the role that each section plays. (See more about this on The Parables page.)

In Matthew, the transfiguration falls in the PR, BG, CP and WT sections of one parable. In Mark it is in the CP, WT and SF sections. Luke’s gospel has it in two parables, in the SF of one parable and the PR and BG of the following parable.

Also, throughout the biblical texts the wtSF of the previous parable has a comparative connection with the following parable’s cpCP. Since the wtSF lets the hearer know what the next parable is going to be about, the previous parable is posted here as well.

[There are more relationships within the parable blueprint that give more insight into the texts, some are covered on the parables page of this website, others are covered in the books.]

A. Matthew

Jesus is speaking in the wtSF of Matthew Parable 31: “For whoever wishes to save his life will lose it.” The cpCP of Matthew Parable 32 is: “While he [Peter] was still speaking a bright cloud overshadowed them.”

Peter and the disciples take the advice that came from the cloud and listen to Jesus as Jesus explains about Elijah and John the Baptist. The wtWT, the wisdom of the parable, is that they understood Jesus.

Then the parable is taken a step further preparing the reader for the next parable, with the story about the father asking Jesus to heal his son, since the other disciples who had not gone up the mountain were unable to cure him. The next parable, not shown here, Matthew Parable 33, is going to be about: “I brought him to your disciples.”

Matthew Parable 31

11 How is it that you do not understand that I did not speak to you concerning bread?
But beware of the leaven of the Pharisees and Sadducees.”
12 Then they understood
that He did not say to beware of the leaven of bread,
but of the teaching of the Pharisees and Sadducees.

13 Now when Jesus came into the district of Caesarea Philippi, He was asking His disciples, “Who
do people say that the Son of Man is?”
14 And they said, “Some say John the Baptist; and others, Elijah;
but still others, Jeremiah,
or one of the prophets.”

15 He said to them, “But who do you say that I am?”
16 Simon Peter answered, “You are the Christ, the Son of the living God.”
17 And Jesus said to him, “Blessed are you, Simon Barjona,
because flesh and blood did not reveal this to you, but My Father who is in heaven. 18 I also say to you that you are Peter, and upon this rock I will build My church; and the gates of Hades will not overpower it.19 I will give you the keys of the kingdom of heaven; and whatever you bind on earth shall have been bound in heaven,
and whatever you loose on earth shall have been loosed in heaven.”

20 Then He warned the disciples that they should tell no one that He was the Christ.
21 From that time Jesus began to show His disciples that He must go to Jerusalem, and suffer many things from the elders and chief priests and scribes, and be killed,
and be raised up on the third day. 22 Peter took Him aside and began to rebuke Him, saying, “God forbid it, Lord!
This shall never happen to You.” 23 But He turned and said to Peter, “Get behind Me,
Satan! You are a stumbling block to Me; for you are not setting your mind on God’s interests, but man’s.”

24 Then Jesus said to His disciples, “If anyone wishes to come after Me,
he must deny himself, and take up his cross
and follow Me.
25 For whoever wishes to save his life will lose it;
but whoever loses his life for My sake will find it.

Matthew Parable 32

26 For what will it profit a man if he gains the whole world and forfeits his soul?
Or what will a man give in exchange for his soul? 27 For the Son of Man is going to come in the glory of His Father with His angels,
28 “Truly I say to you, there are some of those who are standing here who will not taste death until they see the Son of Man coming in His kingdom.”
Matthew 17 1 Six days later Jesus took with Him Peter and James and John his brother, and led them up on a high mountain by themselves.

2 And He was transfigured before them;
and His face shone like the sun,
and His garments became as white
as light.
3 And behold, Moses and Elijah appeared to them, talking with Him.

4 Peter said to Jesus, “Lord, it is good for us to be here; if You wish, I will make three tabernacles here, one for You,
and one for Moses, and one for Elijah.”
5 While he was still speaking, a bright cloud overshadowed them,
and behold, a voice out of the cloud said, “This is My beloved Son, with whom I am well-pleased;
listen to Him!”

6 When the disciples heard this, they fell face down to the ground and were terrified. 7 And Jesus came to them and touched them and said, “Get up, and do not be afraid.”
8 And lifting up their eyes, they saw no one except Jesus Himself alone. 9 As they were coming down from the mountain, Jesus commanded them, saying, “Tell the vision to no one until the Son of Man has risen from the dead.” 10 And His disciples asked Him, “Why then do the scribes say that Elijah must come first?” 11 And He answered and said, “Elijah is coming and will restore all things;
12 but I say to you that Elijah already came, and they did not recognize him, but did to him whatever they wished. So also the Son of Man is going to suffer at their hands.”
13 Then the disciples understood that He had spoken to them about John the Baptist.
14 When they came to the crowd, a man came up to Jesus,

falling on his knees before Him and saying, 15 “Lord,
have mercy on my son, for he is a lunatic and is very ill for he often falls into the fire
and often into the water.
16 I brought him to Your disciples,
and they could not cure him.”

B. Mark:

The wtSF of Mark Parable 14 “and he began to see everything clearly. And he sent him home saying, do not even enter the village.” has a direct correlation with the cpCP of Mark Parable 15: “Six days later, Jesus took with him Peter and James and John, and brought them up on a high mountain by themselves.

The comparison: Both the formerly blind man and Jesus with the three disciples are removing themselves from people. We can also see that Mark Parable 15 is going to be about “seeing clearly.”

Indeed Parable 15 is about “seeing clearly” such as Peter saying “You are the Christ” and the disciples seeing Jesus being transfigured before them.

Mark Parable 14

9About four thousand were there; and He sent them away.
10And immediately He entered the boat with His disciples and came to the district of Dalmanutha. 11The Pharisees came out and began to argue with Him, seeking from Him a sign from heaven, to test Him.
12 Sighing deeply in His spirit, He said, "Why does this generation seek for a sign?
Truly I say to you,
no sign will be given to this generation."

13Leaving them, He again embarked and went away to the other side. 14And they had forgotten to take bread,
and did not have more than one loaf in the boat with them. 15And He was giving orders to them, saying, "Watch out!
Beware of the leaven of the Pharisees
and the leaven of Herod."
16They began to
discuss with one another the fact that they had no bread.

17And Jesus, aware of this, said to them, "Why do you discuss the fact that you have no bread? Do you not yet see
or understand? Do you have a hardened heart?

And do you not remember, 
19when I broke the five loaves for the five thousand, how many baskets full of broken pieces you picked up?" They said to Him, "Twelve."
20"When I broke the seven for the four thousand, how many large baskets full of broken pieces did you pick up?"
And they said to Him, "Seven."
21And He was saying to them, "Do you not yet understand?"

22And they came to Bethsaida. And they brought a blind man to Jesus and implored Him to touch him. 23Taking the blind man by the hand, He brought him out of the village;
and after spitting on his eyes and laying His hands on him, He asked him, "Do you see anything?" 24And he looked up and said, "I see men, for I see them like trees, walking around."
25Then again He laid His hands on his eyes; and he looked intently and was restored,
and began to see everything clearly. 26And He sent him to his home, saying, "Do not even enter the village."
27 Jesus went out, along with His disciples, to the villages of Caesarea Philippi; and on the way He questioned His disciples, saying to them, "Who do people say that I am?"

Mark Parable 15

28 They told Him, saying, "John the Baptist; and others say Elijah;
but others, one of the prophets."29And He continued by questioning them, "But who do you say that I am?"
Peter answered and said to Him, "You are the Christ."
30And He warned them to tell no one about Him.
And He began to teach them that the Son of Man must suffer many things and be rejected by the elders and the chief priests and the scribes, and be killed, and after three days rise again.

32And He was stating the matter plainly.
And Peter took Him aside and began to rebuke Him.
33But turning around and seeing His disciples, He rebuked Peter and said, "Get behind Me, Satan; for you are not setting your mind on God's interests, but man's."
34And He summoned the crowd with His disciples, and said to them, "If anyone wishes to come after Me, he must deny himself, and take up his cross and follow Me. 35"For whoever wishes to save his life will lose it, but whoever loses his life for My sake and the gospel's will save it.
36"For what does it profit a man to gain the whole world, and forfeit his soul?

37"For what will a man give in exchange for his soul?
38"For whoever is ashamed of Me and My words in this adulterous and sinful generation, the Son of Man will also be ashamed of him when He comes in the glory of His Father with the holy angels." Mark 9 1And Jesus was saying to them, "Truly I say to you, there are some of those who are standing here who will not taste death until they see the kingdom of God after it has come with power."
2 Six days later, Jesus took with Him Peter and James and John, and brought them up on a high mountain by themselves.
And He was transfigured before them; 3 and His garments became radiant and exceedingly white, as no launderer on earth can whiten them.
4Elijah appeared to them along with Moses; and they were talking with Jesus.

5Peter said to Jesus, "Rabbi, it is good for us to be here;
let us make three tabernacles,
one for You,
and one for Moses, and one for Elijah."
6For he did not know what to answer; for they became terrified.

7Then a cloud formed, overshadowing them,
and a voice came out of the cloud, "This is My beloved Son, listen to Him! 8All at once they looked around and saw no one with them anymore, except Jesus alone.
9As they were coming down from the mountain, He gave them orders not to relate to anyone what they had seen, until the Son of Man rose from the dead.
10They seized upon that statement, discussing with one another what rising from the dead meant.
11They asked Him, saying, "Why is it that the scribes say that Elijah must
come first?"

C. Luke:

The wtSF of Luke Parable 19 is “But the crowds were aware of this.” Luke Parable 20’s cpCP is: “They answered and said, “John the Baptist, and others say Elijah;”

Luke Parable 20 is going to be about being aware.

Luke Parable 19

51 When He came to the house, He did not allow anyone to enter with Him,
except Peter and John and James, and the girl’s father and mother. 52 Now they were all weeping and lamenting for her;
but He said, “Stop weeping,
for she has not died, but is asleep.”
53 And they began laughing at Him, knowing that she had died.

54 He, however, took her by the hand and called, saying, “Child,
arise!” 55 And her spirit returned, and she got up immediately;
and He gave orders for something to be given her to eat. 56 Her parents were amazed; but He instructed them to tell no one what had happened.
Luke 9 1 And He called the twelve together, and gave them power and authority over all the demons and to heal diseases. 2 And He sent them out to proclaim the kingdom of God and to perform healing.
3 And He said to them, “Take
nothing for your journey,

neither a staff,
nor a bag,
nor bread,
nor money;
and do not even have two tunics apiece.

4 Whatever house you enter, stay there until you leave that city.
5 And as for those who do not receive you, as you go out from that city, shake the dust off your feet as a testimony against them.” 6 Departing, they began going throughout the villages,
preaching the gospel
and healing everywhere.
7 Now Herod the tetrarch heard of all that was happening;

and he was greatly perplexed, because it was said by some that John had risen from the dead,
8 and by some that Elijah had appeared,
and by others that one of the prophets of old had risen again.
9 Herod said, “I myself had John beheaded; but who is this man about whom I hear such things?” And he kept trying to see Him. 10 When the apostles returned, they gave an account to Him of all that they had done.
Taking them with Him, He withdrew by Himself to a city called Bethsaida.11 But the crowds were aware of this and followed Him; and welcoming them, He began speaking to them about the kingdom of God and curing those who had need of healing.

Luke Parable 20

12 Now the day was ending, and the twelve came and said to Him, “Send the crowd away, that they may go into the surrounding villages and countryside and find lodging and get something to eat;
for here we are in a desolate place.” 13 But He said to them, “You give them something to eat!”
And they said, “We have no more than five loaves and two fish,
unless perhaps we go and buy food for all these people.” 14 (For there were about five thousand men.) And He said to His disciples, “Have them sit down to eat
in groups of about fifty each.”

15 They did so, and had them all sit down.
16 Then He took the five loaves and the two fish,
and looking up to heaven, He blessed them,
and broke them, and kept giving them to the disciples to set before the people.
17 And they all ate and were satisfied;

and the broken pieces which they had left over were picked up,
twelve baskets full.
18 And it happened that while He was praying alone, the disciples were with Him, and He questioned them, saying, “Who do the people say that I am?” 19 They answered and said, “John the Baptist, and others say Elijah;
but others, that one of the prophets of old has risen again.”
20 And He said to them, “But who do you say that I am?”

And Peter answered and said, “The Christ of God.”
21 But He warned them and instructed them not to tell this to anyone, 22 saying, “The Son of Man must suffer many things and be rejected by the elders and chief priests and scribes, and be killed and be raised up on the third day.” 23 And He was saying to them all, “If anyone wishes to come after Me, he must deny himself, and take up his cross daily and follow Me.
24 For whoever wishes to save his life will lose it,

but whoever loses his life for My sake, he is the one who will save it.
25 For what is a man profited if he gains the whole world, and loses or forfeits himself?

26 For whoever is ashamed of Me and My words, the Son of Man will be ashamed of him when He comes in His glory, and
the glory of the Father and of the holy angels.
27 But I say to you truthfully, there are some of those standing here who will not taste death until they see the kingdom of God. 28 Some eight days after these sayings, He took along Peter and John and James, and went up on the mountain to pray. 29 And while He was praying, the appearance of His face became different,
and His clothing became white and gleaming.
30 And behold, two men were talking with Him; and they were Moses and Elijah, 31 who, appearing in glory, were speaking of His departure which He was about to accomplish at Jerusalem.
32 Now Peter and his companions had been overcome with sleep;

The wtSF of Luke Parable 20 is “And behold, two men were talking with Him; and they were Moses and Elijah, who appearing in glory, were speaking of His departure which He was about to accomplish at Jerusalem.” Luke Parable 21’s cpCP is : “I begged your disciples to cast it out, but they could not.”

Luke Parable 21 is going to be about Jesus’ departure and his disciples not being quite ready for Jesus’ departure.

Luke Parable 21

but when they were fully awake, they saw His glory and the two men standing with Him.
33 And as these were leaving Him, Peter said to Jesus, “Master, it is good for us to be here; let us make three tabernacles: one
for You,
and one for Moses,
and one for Elijah”

—not realizing what he was saying.
34 While he was saying this, a cloud formed and began to overshadow them;
and they were afraid as they entered the cloud.
35 Then a voice came out of the cloud, saying, “This is My Son, My Chosen One;
listen to Him!” 36 And when the voice had spoken, Jesus was found alone. And they kept silent, and reported to no one in those days any of the things which they had seen.

37 On the next day, when they came down from the mountain, a large crowd met Him. 38 And a man from the crowd shouted, saying, “Teacher, I beg You to look at my son, for he is my only boy, 39 and a spirit seizes him, and he suddenly screams, and it throws him into a convulsion with foaming at the mouth;
and only with difficulty does it leave him, mauling him as it leaves.
40 I begged Your disciples to cast it out, and they could not.”
41 And Jesus answered and said, “You unbelieving and perverted generation, how long shall I be with you and put up with you?
42 While he was still approaching, the demon slammed him to the ground and threw him into a convulsion.

But Jesus rebuked the unclean spirit, and healed the boy
and gave him back to his father.
43 And they were all
amazed at the greatness of God.
But while everyone was marveling at all that He was doing, He said to His disciples, 44 “Let these words sink into your ears; for the Son of Man is going to be delivered into the hands of men.”
45 But they did not understand this statement,

and it was concealed from them so that they would not perceive it;
and they were afraid to ask Him about this statement. 46 An argument started among them as to which of them might be the greatest. 47 But Jesus, knowing what they were thinking in their heart, took a child and stood him by His side, 48 and said to them, “Whoever receives this child in My name receives Me,
and whoever receives Me receives Him who sent Me;
for the one who is least among all of you, this is the one who is great.”
49 John answered and said, “Master, we saw someone casting out demons in Your name; and we tried to prevent him because he does not follow along with us.”

Scripture used with permission.
Lockman Foundation.