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Luke 13

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1 Now some [people] were showing up at that very time reporting to Him about the Galileans whose blood Pilate mixed with their sacrifices.

2 And answering, Jesus said to them, "Do you* think that these Galileans were sinners more than all the [other] Galileans, because they have suffered such [things]?

3 "Not at all, I say to you*,_but_ if you* are not repenting, you* will all likewise perish.

4 "Or those, the eighteen, on whom the lookout tower in Siloam fell and killed them, do you* think that these were debtors more [fig., worse sinners] than all the [other] people dwelling in Jerusalem?

5 "Not at all, I say to you*,_but_ if you* are not repenting, you* will all likewise perish."

6 Then He spoke this allegory: "A certain [man] had a fig tree having been planted in his vineyard, and he came looking for fruit on it and did not find [any].

7 "Then he said to the vineyard-keeper, 'Look! Three years I [have] come looking for fruit in this fig tree and do not find [any]. Cut it down! Why does it even use up the ground?'

8 "But answering, he says to him, 'Lord, let it alone this year also, until which [time] I dig around it and put piles of manure [on it].

9 "And if then it produces fruit [fine], but if not, in the coming [year] you will cut it down."

10 Now He was teaching in one of the synagogues on the Sabbath.

11 And look! [There] was a woman having a spirit of infirmity eighteen years, and she [was] bent double and [was] not being able to straighten up to the completion [fig., at all].

12 But Jesus having seen her called [her] over and said to her, "Woman, you have been set free from your infirmity!"

13 And He laid [His] hands on her, and immediately she was made erect and began glorifying God!

14 But the synagogue leader answering (being indignant that Jesus healed on the Sabbath), began saying to the crowd, "There are six days in which it is necessary [for us] to be working. Therefore, on these [days] [be] coming [and] getting healed, and not on the day of the Sabbath."

15 Then the Lord answered him and said, "Hypocrites! Does not each [one] of you* on the Sabbath untie his ox or donkey from the stall, and having led [it] away, give [it] water?

16 "But this [woman], being a daughter of Abraham, whom Satan indeed bound eighteen years, it was necessary [for her] to be released from this bond on the day of the Sabbath, was it not?"

17 And when He said these [things] all the ones opposing Him were being put to shame, and the whole crowd was rejoicing over all the glorious [things], the ones being done by Him.

18 Then He was saying, "What is the kingdom of God like? And to what will I compare it?

19 "It is like a grain of mustard [or, mustard seed], which a man having taken, put into his garden, and it grew and became a large tree, and the birds of the sky nested in its branches."

20 Again He said, "To what will I compare the kingdom of God?

21 "It is like leaven [or, yeast], which a woman having taken, hid [or, mixed] into three satons [about 36 quarts or 40 liters] of wheat flour until it was all leavened."

22 And He was passing through according to [fig., through various] cities and villages teaching and making a journey to Jerusalem.

23 Now someone said to Him, "Lord, are the ones being saved few?" And He said to them,

24 "Be striving to go in through the narrow gate, because many, I say to you*, will seek to enter and will not be able.

25 "From whatever [time] the Master of the house is risen up and shuts the door, and* you begin to have stood outside and to be knocking at the door, saying, 'Lord, Lord, open to us,' and answering, He will say to you*, 'I do not know you*, where you* are from.'

26 "Then you* will begin to be saying, 'We ate and drank before You, and You taught in our open streets.'

27 "And He will say, 'I say to you*, I do not know you*, where you* are from. Depart from Me, all you* workers of unrighteousness!'

28 "In that place [there] will be weeping and gnashing of teeth, when you* see Abraham and Isaac and Jacob and all the prophets in the kingdom of God, but you* yourselves being thrown out outside!

29 "And they will come from east and west and north and south, and they will recline [to eat] in the kingdom of God.

30 "And listen! [There] are last [ones] who will be first, and [there] are first [ones] who will be last."

31 On that very day some Pharisees approached, saying to Him, "Get out and be going from here, for Herod wants to kill You."

32 And He said to them, "Having gone, say to this fox, 'Look! I am casting out demons and performing healings today and tomorrow, and the third [day] I am being perfected.'

33 "Nevertheless, it is necessary [for] Me to be traveling today and tomorrow and the following [day], because it is not possible for a prophet to perish outside of Jerusalem.

34 "Jerusalem, Jerusalem, the [city] killing the prophets and stoning the ones having been sent to her! How often I wanted to gather together your children [by] which manner [fig., just as] a hen [gathers] her brood [of chicks] under her wings, and you* did want [to].

35 "Look! Your* house is being left to you* desolate. But, I say to you*, by no means shall you* see Me until [the time] comes when you* shall say, 'Having been blessed [is] the One coming in [the] name of the LORD.'" [Psalm 118:26]

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The Amplified Bible (AMP)

The Amplified Bible (AMP) is a unique translation of the Bible that aims to provide a richer and deeper understanding of the scriptures by incorporating various shades of meaning found in the original languages. First published in 1965, the AMP was developed by The Lockman Foundation and its team of scholars, who sought to expand on the text by including additional words and phrases within brackets and parentheses. These amplifications are intended to clarify and explain the nuances of the original Hebrew, Aramaic, and Greek words, offering readers a more comprehensive view of the biblical text.

One of the defining features of the Amplified Bible is its use of multiple English words to translate single Hebrew or Greek terms. This approach acknowledges that no single English word can fully capture the breadth of meaning contained in the original languages. By providing synonyms and explanatory phrases, the AMP helps readers grasp the fuller implications of the text, enhancing their understanding and appreciation of the scriptures. This makes the AMP particularly valuable for in-depth Bible study, as it opens up the text in a way that more concise translations might not.

The Amplified Bible also pays careful attention to the context in which words are used. The amplifications often reflect the cultural, historical, and theological background of the passages, offering insights into how the original audience might have understood the text. This contextual sensitivity helps modern readers bridge the gap between the ancient world and contemporary times, making the Bible messages more relatable and accessible. The comprehensive approach of AMP is especially helpful for those new to biblical studies, as well as for seasoned scholars looking for a fresh perspective.

While the Amplified Bible is widely appreciated for its depth and clarity, it has faced some criticism for its interpretive nature. Some readers and scholars argue that the extensive use of amplifications can lead to a cluttered and sometimes overwhelming reading experience. Additionally, there is a concern that the interpretive additions might sway readers toward particular theological viewpoints. Despite these critiques, the Amplified Bible remains a popular and respected translation, valued for its ability to enrich the reader in understanding of the scriptures and to illuminate the multifaceted meanings contained within the biblical text.