Luke 9:52

Luke 9:52 in Multiple Translations

Berean Standard Bible BSB

He sent messengers on ahead, who went into a village of the Samaritans to make arrangements for Him.

King James Version KJV

And sent messengers before his face: and they went, and entered into a village of the Samaritans, to make ready for him.

American Standard Version ASV

and sent messengers before his face: and they went, and entered into a village of the Samaritans, to make ready for him.

Bible in Basic English BBE

And he sent men before: and they came to a small town of Samaria to make ready for him.

Free Bible Version FBV

He sent messengers on ahead to a Samaritan village to get things ready for him.

Geneva Bible 1599 GNV

And sent messengers before him: and they went and entred into a towne of the Samaritans, to prepare him lodging.

Young's Literal Translation YLT

and he sent messengers before his face, and having gone on, they went into a village of Samaritans, to make ready for him,

World English Bible WEB

and sent messengers before his face. They went and entered into a village of the Samaritans, so as to prepare for him.

Noah Webster Bible WBS

And sent messengers before his face: and they went and entered into a village of the Samaritans, to make ready for him.

Douay-Rheims 1899 DRV

And he sent messengers before his face; and going, they entered into a city of the Samaritans, to prepare for him.

Translation for Translators T4T

He sent some messengers to go ahead of him, and they entered a village in Samaria district to prepare for him [SYN] to go there.

Plain English Version PEV

So he walked along the road, and soon he was getting close to a town in Samaria country, so he sent some messengers ahead of him to ask the people there for a place to stay that night.

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Berean Amplified Bible — Luke 9:52

BAB

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Luke 9:52 Interlinear (Deep Study)

BIB

GRK και απεστειλεν αγγελους προ προσωπου αυτου και πορευθεντες εισηλθον εις κωμην σαμαρειτων ωστε ετοιμασαι αυτω

και kai G2532 and Conj

απεστειλεν apostellō G649 to send Verb-AAI-3S

αγγελους angelos G32 angel Noun-APM

προ pro G4253 before Prep

προσωπου prosōpon G4383 face Noun-GSN

αυτου autos G846 it/s/he Pron-GSM

και kai G2532 and Conj

πορευθεντες poreuō G4198 to travel Verb-AOP-NPM

εισηλθον eiserchomai G1525 to enter Verb-2AAI-3P

εις eis G1519 toward Prep

κωμην kōmē G2968 village Noun-ASF

σαμαρειτων Samareitēs G4541 Samaritan Noun-GPM

ωστε hōste G5620 so Conj

ετοιμασαι hetoimazō G2090 to make ready Verb-AAN

αυτω autos G846 it/s/he Pron-DSM

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Greek Word Reference — Luke 9:52

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

απεστειλεν apostellō G649 "to send" Verb-AAI-3S

To send means to set apart or dispatch someone or something on a mission, as seen in Matthew 10:40 and Mark 12:2. This term is used to describe the act of giving someone a task or commission to fulfill.

Definition: ἀπο-στέλλω, [in LXX very freq., almost always for שׁלח ;] prop., to send away, to dispatch on service; __1. to send with a commission, or on service; __(a) of persons: Christ, Mat.10:40; the apostles, 10:16; servants, Mrk.12:2; angels, 13:27; __(b) of things: ὄνος, Mat.21:3; τὸ δρέπανον, Mrk.4:29; τ. λόγον, Act.10:36; τ. ἐπαγγελίαν (i.e. the promised Holy Spirit), Luk.24:49, Rec.; before εἰς, Mat.20:2, Luk.11:49, Jhn.3:17; ὀπίσω, Luk.19:14; ἔμπροσθεν, Jhn.3:28; πρὸ προσώπου, Mat.11:10; πρός, Mat.21:34; with ref. to sender or place of departure: ἀπό, Luk.1:26 (Rec. ὑπό); παρά, Jhn.1:6; ἐκ, ib. 1:19; ὑπό, Act.10:17 (Rec. ἀπό); before inf., Mrk.3:14, al.; ἵνα, Mrk.12:2, al.; εἰς (of purpose), Heb.1:14; without direct obj.: before πρός, Jhn.5:33; λέγων, Jhn.11:3; ἀποστείλας, with indic., Mat.2:16, Act.7:14, Rev.1:1. __2. to send away, dismiss: Luk.4:18, Mrk.5:10 8:26 12:3 (cf. ἐξ-, συν-αποστέλλω). SYN.: πέμπω, the general term. ἀ. "suggests official or authoritative sending" (see Thayer, see word πέμπω; Westc., Jo., 298; Epp. Jo., 125; Cremer, 529; MM, see word). (AS)

Usage: Occurs in 129 NT verses. KJV: put in, send (away, forth, out), set (at liberty) See also: 1 Corinthians 1:17; Luke 7:20; 1 Peter 1:12.

αγγελους angelos G32 "angel" Noun-APM

An angel is a messenger, especially a heavenly being who serves as a messenger of God, as seen in Matthew 11:10 and Luke 1:11.

Definition: ἄγγελος, -ου, ὁ, [in LXX chiefly for מַלְאָךְ ;] __1. a messenger, one sent: Mat.11:10, Jas.22:25. __2. As in LXX, in the special sense of angel, a spiritual, heavenly being, attendant upon God and employed as his messenger to men, to make known his purposes, as Luk.1:11, or to execute them, as Mat.4:6. The ἄ. in Rev.1:20-2:1, al., is variously understood as __(1) a messenger or delegate, __(2) a bishop or ruler, __(3) a guardian angel, __(4) the prevailing spirit of each church, i.e. the Church itself. (Cf. Swete, Ap)., in l.; DB, iv, 991; Thayer, see word; Cremer, 18; MM, VGT, see word) (AS)

Usage: Occurs in 175 NT verses. KJV: angel, messenger See also: 1 Corinthians 4:9; Mark 13:32; 1 Peter 1:12.

προ pro G4253 "before" Prep

This word means before something in time or place, like in Matthew 11:10 where John the Baptist is sent before Jesus. It can also mean superior to something, showing importance or priority. It appears in Acts 12:6 and James 5:9.

Definition: πρό prep. with genitive, [in LXX chiefly for פָּנִים ;] before; __(a) of place: Act.12:6, 14 14:13, Jas.5:9; π. προσώπου (= Heb. פָּנִים, Deu.3:18, Mal.3:1, al.; Bl., § 40, 9), Mat.11:10, Mrk.1:2, Luk.1:76 7:27 9:52 10:1, Act.14:13; __(b) of time: Mat.8:29 24:38, Luk.11:38 21:12, Jhn.11:55 13:1 17:24, Act.5:36 21:38, 1Co.2:7 4:5, Eph.1:4, Col.1:17, 2Ti.1:9 4:21, Tit.1:2, Heb.11:5, 1Pe.1:20, Ju 25; π. ἐτῶν δεκατεσσάρων, fourteen years ago, 2Co.12:2; π. προσώπου (see supr.), Act.13:24; with genitive of person(s), Mat.5:12, Jhn.5:7 10:8, Rom.16:7, Gal.1:17; with genitive art. inf. (= πρίν; M, Pr., 100; Bl., § 69, 7), Mat.6:8 Luk.2:21 22:15, Jhn.1:49 13:19 17:5, Act.23:15, Gal.2:12 3:23; as in late writers (resembling a Latin idiom but independent of it; B1., § 40, 5; M, Pr., 100 f.; of. Am 2Ma.15:36, and for other exx., Soph., Lex., see word), πρὸ ἓξ ἡμέρας τοῦ πάσχα, on the sixth day before the Passover, Jhn.12:1; __(with) of preference: π. πάντων, Jas.5:12, 1Pe.4:8; __(d) in compos., __α with subst., of position before: προαύλιον, πρόδρομος; priority of rank or order, προπάτωρ; anticipation, πρό γνωσις, πρό νοια; __β with adj., intensity, πρόδηλος; __γ with verb., of place, προάγω, προβαίνω; of preference, προαιρέομαι.† (AS)

Usage: Occurs in 47 NT verses. KJV: above, ago, before, or ever See also: 1 Corinthians 2:7; John 1:48; 1 Peter 1:20.

προσωπου prosōpon G4383 "face" Noun-GSN

The face or countenance, as seen in Matthew 6:16-17 and 2 Corinthians 3:7, representing a person's presence or appearance. It can also refer to someone's presence or personality. In the Bible, the face is often used to describe a person's emotions or character.

Definition: πρόσωπον, -ου, τό (πρός, ὤψ), [in LXX chiefly and very frequently for פָּנִים ;] __1. prop., of persons (so always in cl.); __(a) the face, countenance: Mat.6:16-17, Mrk.14:65, Luk.9:29, 2Co.3:7, Rev.4:7, al.; τὸ π. τῆς γενέτεως (EV, natural face), Jas.1:23; πίπτειν ἐπὶ (τὰ) π., Mat.17:6, Luk.5:12, Rev.7:11, al.; ἀγνοούμενος τῷ π., Gal.1:22; π., οὐ καρδίᾳ, 1Th.2:17; κατὰ πρόσωπον (in front, facing: Thuc., Xen., al.), when present, face to face, Act.25:16, 2Co.10:1 10:7, Gal.2:11; id. with genitive, as compound prep., in the presence of (not cl.; see Bl., § 40, 9; M, Pr., 99 f.; Thackeray, Gr., 43 f.), Luk.2:31, Act.3:13; similarly ἀπὸ π. (Heb. (פָּנִים מִלִּפְּנֵי); see Dalman, Words, 29), from the presence of, Act.3:19 5:41 7:45, 2Th.1:9, Rev.12:14 20:11; πρὸ π. (Heb. (פָּנִים לִפְנֵי), before, Mat.11:10, Mrk.1:2, Luk.7:27" (LXX), al.; in other phrases resembling Heb. idiom (Thackeray, Gr., 42), βλέπειν (ὁρᾶν, θεωρεῖν, ἰδεῖν) τὸ π., to see one's face, i.e. see him in person, Mat.18:10, Act.20:25, 38, 1Th.3:10, Rev.22:4; ἐμφανισθῆναι τῷ π. τοῦ θεοῦ, Heb.9:24; ἐν π. Χριστοῦ, 2Co.2:10 4:6; μετὰ τοῦ π. σου with thy presence, Act.2:28 (LXX); εἰς π. τῶν ἐκκλησιῶν, 2Co.8:24; στηρίζειν τὸ π. (Heb. פָּנִים שׂוּם: Jer.21:10, al.; see Dalman, Words, 30), with inf., to set one's face towards, Luk.9:51; similarly, τὸ π. αὐτοῦ ἦν πορευόμενον (op. cit., 31), Luk.9:53; τὸ π. τοῦ κυρίου ἐπί, 1Pe.3:12 (LXX) __(b) form, person: καυχᾶσθαι. ἐν π. καὶ μὴ ἐν καρδίᾳ, 2Co.5:12 (cf. 1Ki.16:7); metaphorically, as in Heb. idiom, of judgment according to appearance, external condition or circumstances (פָּנִים H5387; see Dalman, Words, 30; Thackeray, Gr., 43 f.): λαμβάνειν π., Luk.20:21, Gal.2:6; βλέπειν εἰς π., Mat.22:16, Mrk.12:14; θαυμάζειν πρόσωπα, Ju 16. __2. Of things (cf. Dalman, l.with) __(a) face, appearance (Psa.104:30): Mat.16:3 (WH, R, mg., om.), Luk.12:56, Jas.1:11 __(b) surface (Gen.2:6): Luk.21:35, Act.17:26 (AS)

Usage: Occurs in 73 NT verses. KJV: (outward) appearance, X before, countenance, face, fashion, (men's) person, presence See also: 1 Corinthians 13:12; Luke 1:76; 1 Peter 3:12.

αυτου autos G846 "it/s/he" Pron-GSM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

Definition: αὐτός, -ή, -ό, determinative pron., in late Gk. much more frequently than in cl. (WM, 178f.; Jannaris, HGG, §1399). __1. Emphatic (so always in nom. exc. when preceded by the art., see infr., iii); __(1) self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Luk.5:37; αὐ. ἐγινώσκεν, Jhn.2:25; αὐ.ὑμεῖς, Jhn.3:28; καὶ αὐ. ἐγώ, Rom.15:14; αὐ. Ἰησοῦς, Jhn.2:24; αὐ. καὶ οἱ μετ᾽ αὐτοῦ, Mrk.2:25; ὑμεῖς αὐ., Mrk.6:31; esp. (as freq in cl.) αὐ. ὁ, Mat.3:4, Mrk.6:17, Jhn.16:27, 1Th.3:11, al.; in late Gk., sometimes weakened, ἐν αὐτῇ τ. ὥρᾳ, in that hour, Luk.10:21 (M, Pr., 91; MM, see word); __(2) emphatic, he, she, it (M, Pr., 86; Bl., §48, 1, 2, 7), Mat.1:21, 12:50, Luk.6:35, al.; pointing to some one as master (cl.), Mat.8:24, Mrk.4:38, al.; αὐ., καὶ αὐ. = οὗτος, ὁ δε (BL, §48, 1), Mat.14:2, Mrk.14:15, 44, Luk.1:22, 2:28, al. __2. In oblique cases (cl.), for the simple pron. of 3rd of person(s), he, she, it, Mat.7:9, 10:12, 26:44, al.; with ptcp. in genitive absol., Mat.9:18, Mrk.13:1, al. (for irreg. constructions, V. Bl., §74, 5); pleonastically after the relative (cf. Heb. אֲשֶׁר לוֹ; WM, 184ff.; Bl., §50, 4; MM, see word), Mrk.7:25, Rev.3:8, 7:2, al.; in constr. ad sensum, without proper subject expressly indicated, Mat.4:23, Act.8:5, 2Co.2:13, al.; genitive αὐτοῦ = ἐκείνου, Rom.11:11, 1Th.2:19, Tit.3:5, Heb.2:4. __3. ὁ, ἡ, τὸ αὐ., the same: Heb.1:12, 13:8; τὸ αὐ., ποιεῖν, Mat.5:46, 47, al.; φρονεῖν, Rom.12:16, 15:5, Php.2:2, al.; τὰ αὐ., Act.15:27, Rom.2:1, al.; κατὰ τὸ (τὰ) αὐ. (MM, see word), Act.14:1, Luk.6:23, al.; ἐπὶ τὸ αὐ., together (MM, see word), Mat.22:34, Act.1:15, al.; ἓν κ. τὸ αὐ., 1Co.11:5, 12:11; with dative (cl.), 1Co.11:5; with a noun, λόγος, Mrk.14:39; μέτρος, Php.1:30; πνεῦμα, 1Co.12:4. (AS)

Usage: Occurs in 3773 NT verses. KJV: her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which See also: 1 Corinthians 1:2; 1 John 3:10; 1 Peter 1:3.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

πορευθεντες poreuō G4198 "to travel" Verb-AOP-NPM

To travel means to go from one place to another, as in Matthew 2:20, or to journey through life, as in Luke 13:31.

Definition: πορεύω, (πόρος, a ford, a passage), [in LXX chiefly for הלךְ ;] in cl. (the act. becomes obsolete in late Gk.; see M, Pr., 162), to cause to go over, carry, convey. Mid. (always in LXX and NT), ־ομαι, to go, proceed, go on one's way: with accusative, ὁδόν, Act.8:39; before ἐκεῖθεν, Mat.19:15; ἐντεῦθεν, Luk.13:31; ἀπό, Mat.25:41, Luk.4:42; εἰς, Mat.2:20, Mrk.16:12, Luk.1:39, Jhn.7:35, al; εἰς εἰρήνην (cf. 1Ki.1:17). Luk.7:50; ἐν εἰρήνῃ, Act.16:36; ἐπί, with accusative, Mat.22:9, Act.25:12, al; ἕως, Act.23:23; οὗ, Luk.24:28, 1Co.16:6; πρός, with accusative of person(s), Mat.25:9, Luk.11:5, al.; κατὰ τ. ὁδόν, Act.8:36; διά, with genitive, Mat.12:1, Mrk.9:30; with inf., Luk.2:3, Jhn.14:2; σύν, Luk.7:6, al.; ἵνα, Jhn.11:11; absol., Mat.2:9, Luk.7:8, Jhn.4:50, Act.5:20, al.; ptcp., πορευθείς (on the pass. form of the aor., see M, Pr., 161f.), redundant (as in Heb. and Aram.; V. M, Pr., 231; Dalman, Words, 21), Mat.2:8, Luk.7:22, al. Metaphorical (cf. Soph., O.T., 884; Xen., Cyr., 2, 2, 24, al), __(a) like οἴχομαι in cl., as euphemism for θνήσκω (so הלךְ in Gen.15:2); Luk.22:22 and perh. also 13:33 (see Field, Notes, 66); __(b) in ethical sense (Deu.19:9, Psa.14:2, al; cf. M, Pr., 11.2; Kennedy, Sources, 107): before ἐν, Luk.1:6, 1Pe.4:3, 2Pe.2:19; κατά, with accusative, 2Pe.3:3, Ju 16, 18; with dative (Bl, §38, 3), Act.9:31 14:16, Ju 11; __(with) of disciples or partisans ( Jdg.2:12, 3Ki.11:10, Sir.46:10): before ὀπίσω, with genitive of person(s), Luk.21:8 (cf. δια-, εἰς-, (-μαι), ἐκ- (-μαι), ἐν- (-μαι), ἐπι- (-μαι), παρα- (-μαι), προ-, προσ- (-μαι), συν- (-μαι)). (AS)

Usage: Occurs in 147 NT verses. KJV: --depart, go (away, forth, one's way, up), (make a, take a) journey, walk See also: 1 Corinthians 10:27; Luke 7:6; 1 Peter 3:19.

εισηλθον eiserchomai G1525 "to enter" Verb-2AAI-3P

To enter means to go into a place or situation, like Jesus entering a house in Matthew 9:25 or a city in Mark 1:21. It can be physical or symbolic, like entering a new phase of life. This word is used in many Bible stories, including when Jesus entered Jerusalem in Mark 11:11.

Definition: εἰσ-έρχομαι, [in LXX chiefly for בּוֹא ;] to go in or into, enter: Mat.9:25, Luk.7:45, al.; before εἰς, Mat.10:12, Mrk.2:1, al.; before διά (πύλης, θύρας, etc.), Mat.7:13, Jhn.10:1, al.; ὑπὸ τ. στέγην, Mat.8:8; with adv.: ὅπου, Mrk.14:14, Heb.6:20; ὧδε, Mat.22:12; ἔσω, Mat.26:58; before πρός, with accusative of person(s), Mrk.15:43, Luk.1:28, Act.10:3 11:3 16:40 17:2 28:8, Rev.3:20; of demons taking possession, Mrk.9:25, Luk.8:30 22:3, Jhn.13:27; of food, Mat.15:11, Act.11:8. Metaphorical, of thoughts, Luk.9:46; εἰς κόπον, Jhn.4:38; εἰς πειρασμόν, Mat.26:41, Luk.22:40, 46; of hope as an anchor, Heb.6:19; βοαί, Jas.5:4; πνεῦμα ζωῆς, Rev.11:11; εἰς τ. κόσμον (cf. Wis.2:24 14:14, Jhn.18:37), Rom.5:12, Heb.10:5; in counterparts of Jewish Aram. phrases relating to the theocracy (cf. Dalman, Words, 116ff.): εἰς τ. γάμους, Mat.25:10; εἰς τ. χάραν τ. κυρίου, Mat.25:21, 23; εἰς τ. ζωήν, Mat.18:8, 9 19:17, Mrk.9:43, 45; εἰς τ. βασιλ. τ. οὐρανῶν, Mat.5:20 7:21, al. (see: βασιλεία); εἰς τ. κατάπαυσιν, Heb.3:11, 18 4:1ff.; εἰς τ. δόξαν, Luk.24:26; εἰσ. καὶ ἐξερχ., to go in and out (like Heb. בוֹא וְצֵאת, Deu.28:6, etc.), of familiar intercourse, Act.1:21; figuratively, of moral freedom, Jhn.10:9 (cf. ἐπ-, παρ-, συν-εισέρχομαι). (AS)

Usage: Occurs in 185 NT verses. KJV: X arise, come (in, into), enter in(-to), go in (through) See also: 1 Corinthians 14:23; Luke 11:37; Hebrews 3:11.

εις eis G1519 "toward" Prep

This word means toward or into, indicating direction or purpose, as seen in Matthew 8:23 and Mark 1:45. It can also imply a sense of movement or action. The KJV translates it in various ways.

Definition: εἰς, prep. with accusative, expressing entrance, direction, limit, into, unto, to, upon, towards, for, among (Lat. in, with accusative). __I. Of place. __1. After verbs of motion; __(a) of entrance into: Mat.8:23, 9:7, Mrk.1:45, Luk.2:15, 8:31, al.; __(b) of approach, to or towards: Mrk.11:1, Luk.6:8, 19:28, Jhn.11:31, 21:6, al.; __(with) before pl. and collective nouns, among: Mrk.4:7, 8:19, 20, Luk.11:49, Jhn.21:23, al.; __(d) Of a limit reached, unto, on, upon: Mat.8:18, 21:1, Mrk.11:1, 13:16, Luk.14:10, Jhn.6:3, 11:32, al.; with accusative of person(s) (as in Ep. and Ion.), Act.23:15, Rom.5:12, 16:19, 2Co.10:14; __(e) elliptical: ἐπιστολαὶ εἰς Δαμασκόν, Act.9:2; ἡ διακονία μου ἡ εἰς Ἱ., Rom.15:31; metaphorically, of entrance into a certain state or condition, or of approach or direction towards some end (Thayer, B, i, 1; ii, 1), εἰς τ. ὄνομα, M, Pr., 200. __2. Of direction; __(a) after verbs of seeing: Mat.6:26, Mrk.6:41, Luk.9:16, 62, Jhn.13:22, al.; metaphorically, of the mind, Heb.11:26, 12:2, al.; __(b) after verbs of speaking: Mat.13:10, 14:9, 1Th.2:9, al. __3. After verbs of rest; __(a) in "pregnant" construction, implying previous motion (cl.; see WM, 516; Bl., §39, 3; M, Pr., 234f.): Mat.2:23, 4:13, 2Th.2:4, 2Ti.1:11, Heb.11:9, al.; __(b) by an assimilation general in late Gk (see Bl., M, Pr., ll. with) = ἐν: Luk.1:44, 4:23, Act.20:16, 21:17, Jhn.1:18 (but see Westc, in l.), al. __II. Of time, for, unto; __1. accentuating the duration expressed by the accusative: εἰς τ. αἰῶνα, Mat.21:19; εἰς γενεὰς καὶ γ., Luk.1:50; εἰς τ. διηνεκές, Heb.7:3, al. __2. Of a point or limit of time, unto, up to, until: Mat.6:34, Act.4:3, 25:21, Php.1:10, 2:16, 1Th.4:15, 2Ti.1:12; of entrance into a future period, σεις τὸ μέλλον (see: μέλλω), next (year), Luk.13:9 (but with ICC, in l.); εἰς τ. μεταξὺ σάββατον, on the next Sabbath, Act.13:42; εἰς τὸ πάλιν (see: πάλιν, 2Co.13:2. __III. Of result, after verbs of changing, joining, dividing, etc.: στρέφειν εἰς, Rev.11:6; μετας-, Act.2:20, Jas.4:9; μεταλλάσσειν, Rom.1:26; σχίζειν εἰς δύο, Mat.27:51, al.; predicatively with εἴναι, Act.8:23. __IV. Of relation, to, towards, for, in regard to (so in cl., but more frequently in late Gk., εἰς encroaching on the simple dative, which it has wholly displaced in MGr.; Jannaris, Gr., §1541; Robertson, Gr., 594; Deiss., BS, 117f.): Luk.7:30, Rom.4:20, 15:2, 26, 1Co.16:1, Eph.3:16, al.; ἀγάπη εἰς, Rom.5:8, al.; χρηστός, Eph.4:32; φρονεῖν εἰς, Rom.12:16; θαρρεῖν, 2Co.10:1. __V. Of the end or object: εὔθετος εἰς, Luk.14:34; σόφος, Rom.16:19; ἰσχύειν, Mat.5:13; εἰς τοῦτο, Mrk.1:38, al.; ἀφορίζειν εἰς, Rom.1:1; indicating purpose, εἰς φόβον, Rom.8:15; εἰς ἔνδειξιν, Rom.3:25; εἰς τό, with inf. (= ἵνα or ὥστε; Bl., §71, 5; M, Pr., 218ff.): Mat.20:19, Rom.1:11, 1Co.9:18, al. __VI. Adverbial phrases: εἰς τέλος, εἰς τὸ πάλιν, etc (see: τέλος, πάλιν, etc.). (AS)

Usage: Occurs in 1512 NT verses. KJV: (abundant-)ly, against, among, as, at, (back-)ward, before, by, concerning, + continual, + far more exceeding, for (intent, purpose), fore, + forth, in (among, at, unto, -so much that, -to), to the intent that, + of one mind, + never, of, (up-)on, + perish, + set at one again, (so) that, therefore(-unto), throughout, til, to (be, the end, -ward), (here-)until(-to), …ward, (where-)fore, with See also: 1 Corinthians 1:9; 1 Timothy 1:16; 1 Peter 1:2.

κωμην kōmē G2968 "village" Noun-ASF

A village or small town, like Bethany in John 11:1. It's a rural area, not a big city. The Bible mentions villages in Matthew 9:35 and Mark 6:6.

Definition: κώμη, -ης, ἡ [in LXX for בַּת, חָצֵר, עִיר, etc. ;] a village or country town, prop, as opposite to a walled city: Mat.14:15, Mrk.6:6, al.; πόλεις καὶ κ., Mat.9:35, al.; with the name added, Βηθλεέμ, Jhn.7:42; Βηθανΐα, Jhn.11:1; with the name of the district, τὰς κ. Καισαρίας, Mrk.8:27; Σαμαρειτῶν, Luk.9:52, Act.8:25 (AS)

Usage: Occurs in 27 NT verses. KJV: town, village See also: Acts 8:25; Luke 19:30; Matthew 21:2.

σαμαρειτων Samareitēs G4541 "Samaritan" Noun-GPM

A Samaritan is someone from the region of Samaria, as seen in the New Testament, including Matthew 10:5 and Luke 9:52. This term refers to an inhabitant of the area. It is sometimes used as an insult, like in John 8:48.

Definition: Σαμαρείτης (-ίτης, Τ; see WH, App., 154; BI., § 3, 4), -ον, ό, a Samaritan, i.e. an inhabitant of the city or the region of Samaria, in NT always the latter (see: Σαμαρία): Mat.10:5, Luk.9:52 10:33 17:16, Jhn.4:9, 39-40, Act.8:25; as an opprobrious epithet, Jhn.8:48.† (AS)

Usage: Occurs in 9 NT verses. KJV: Samaritan See also: Acts 8:25; John 8:48; Matthew 10:5.

ωστε hōste G5620 "so" Conj

This word means so or therefore, used to show a result or conclusion. It appears in Matthew 8:24 and Romans 7:6.

Definition: ὥσ-τε consecutive particle, __1. with infin., expressing result, so as to: Mat.8:24 12:22, Mrk.1:27, Luk.5:7, Act.1:19, Rom.7:6, 1Co.1:7, Heb.13:6, al.; of a designed result, Mat.10:1, Luk.4:29, al.; preceded by οὕτως, Act.14:1; by τοσοῦτος, Mat.15:33. __2. C. indic., __(a) so that: Gal.2:13, preceded by οὕτως, Jhn.3:16; __(b) so then, therefore: Mat.12:12, Mrk.2:28, Rom.7:4, 1Co.3:7, Gal.3:9, al. __3. so then, therefore: with subjc., 1Co.5:8; with imperat., 1Co.3:21 4:5, Php.2:12 1Th.4:18, 1Pe.4:19, al (AS)

Usage: Occurs in 83 NT verses. KJV: (insomuch) as, so that (then), (insomuch) that, therefore, to, wherefore See also: 1 Corinthians 1:7; Hebrews 13:6; 1 Peter 1:21.

ετοιμασαι hetoimazō G2090 "to make ready" Verb-AAN

To make ready means to prepare something or someone, as seen in Mark 14:15 and Luke 9:52. It is about getting things ready for a specific purpose or event.

Definition: ἑτοιμάζω (ἕτοιμος), [in LXX chiefly for כּוּן hi. (Hatch, Essays, 51 a.) ;] to prepare, make ready; __(a) absol., of hospitable preparation: Mrk.14:15, Luk.9:52 12:47 22:9, 12; with inf., Mat.26:17; ἵνα, Mrk.14:12; __(b) with accusative of thing(s): Mat.22:4 26:19, Mrk.14:16, Luk.12:20 17:8 22:8, 13 23:56 24:1, Jhn.14:2-3, Phm 22, Rev.9:7 16:12; before εἰς, 2Ti.2:21; of God's ordaining coming events (Dalman, Words, 128); of blessing, Mat.20:23 25:34, Mrk.10:40, Luk.2:31, 1Co.2:9, Heb.11:16, Rev.12:6; of judgment, Mat.25:41; of preparation for the Messiah, τ. ὁδὸν κυρίου, Mat.3:3, Mrk.1:3, Luk.1:76 3:4" (LXX) ; __(with) with accusative of person(s): Luk.1:17, Act.23:23, Rev.19:7, before ἵνα, Rev.8:6; εἰς, 2Ti.2:21, Rev.9:7, 15 21:2.† (AS)

Usage: Occurs in 40 NT verses. KJV: prepare, provide, make ready See also: 1 Corinthians 2:9; Mark 1:3; Hebrews 11:16.

αυτω autos G846 "it/s/he" Pron-DSM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

Study Notes — Luke 9:52

Show Verse Quote Highlights

Context
Cross References
Luke 9:52 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Luke 9:52
Jamieson-Fausset-Brown on Luke 9:52
Matthew Poole's Commentary on Luke 9:52
Ellicott's Commentary on Luke 9:52
Adam Clarke's Commentary on Luke 9:52
Cambridge Bible on Luke 9:52
Barnes' Notes on Luke 9:52
Whedon's Commentary on Luke 9:52
Sermons on Luke 9:52

Context — The Samaritans Reject Jesus

50“Do not stop him,” Jesus replied, “for whoever is not against you is for you.” 51As the day of His ascension approached, Jesus resolutely set out for Jerusalem.

52He sent messengers on ahead, who went into a village of the Samaritans to make arrangements for Him.

53But the people there refused to welcome Him, because He was heading for Jerusalem. 54When the disciples James and John saw this, they asked, “Lord, do You want us to call down fire from heaven to consume them?”

Cross References

	Reference	Text (BSB)
1	Matthew 10:5	These twelve Jesus sent out with the following instructions: “Do not go onto the road of the Gentiles or enter any town of the Samaritans.
2	Luke 17:16	He fell facedown at Jesus’ feet in thanksgiving to Him—and he was a Samaritan.
3	Luke 10:1	After this, the Lord appointed seventy-two others and sent them two by two ahead of Him to every town and place He was about to visit.
4	Luke 10:33	But when a Samaritan on a journey came upon him, he looked at him and had compassion.
5	2 Kings 17:24–33	Then the king of Assyria brought people from Babylon, Cuthah, Avva, Hamath, and Sepharvaim and settled them in the towns of Samaria to replace the Israelites. They took possession of Samaria and lived in its towns. Now when the settlers first lived there, they did not worship the LORD, so He sent lions among them, which killed some of them. So they spoke to the king of Assyria, saying, “The peoples that you have removed and placed in the cities of Samaria do not know the requirements of the God of the land. Because of this, He has sent lions among them, which are indeed killing them off.” Then the king of Assyria commanded: “Send back one of the priests you carried off from Samaria, and have him go back to live there and teach the requirements of the God of the land.” Thus one of the priests they had carried away came and lived in Bethel, and he began to teach them how they should worship the LORD. Nevertheless, the people of each nation continued to make their own gods in the cities where they had settled, and they set them up in the shrines that the people of Samaria had made on the high places. The men of Babylon made Succoth-benoth, the men of Cuth made Nergal, the men of Hamath made Ashima, the Avvites made Nibhaz and Tartak, and the Sepharvites burned their children in the fire to Adrammelech and Anammelech the gods of the Sepharvaim. So the new residents worshiped the LORD, but they also appointed for themselves priests of all sorts to serve in the shrines of the high places. They worshiped the LORD, but they also served their own gods according to the customs of the nations from which they had been carried away.
6	Malachi 3:1	“Behold, I will send My messenger, who will prepare the way before Me. Then the Lord whom you seek will suddenly come to His temple—the Messenger of the covenant, in whom you delight—see, He is coming,” says the LORD of Hosts.
7	Luke 7:27	This is the one about whom it is written: ‘Behold, I will send My messenger ahead of You, who will prepare Your way before You.’
8	John 8:48	The Jews answered Him, “Are we not right to say that You are a Samaritan and You have a demon?”
9	Ezra 4:1–5	When the enemies of Judah and Benjamin heard that the exiles were building a temple for the LORD, the God of Israel, they approached Zerubbabel and the heads of the families, saying, “Let us build with you because, like you, we seek your God and have been sacrificing to Him since the time of King Esar-haddon of Assyria, who brought us here.” But Zerubbabel, Jeshua, and the other heads of the families of Israel replied, “You have no part with us in building a house for our God, since we alone must build it for the LORD, the God of Israel, as Cyrus king of Persia has commanded us.” Then the people of the land set out to discourage the people of Judah and make them afraid to build. They hired counselors against them to frustrate their plans throughout the reign of Cyrus king of Persia and down to the reign of Darius king of Persia.

Luke 9:52 Summary

In this verse, Jesus sends messengers ahead to a Samaritan village to make arrangements for Him, showing that He was intentional about His journey to Jerusalem. This teaches us the importance of preparation and planning, as seen in Proverbs 24:27, and also shows Jesus' desire to reach out to people who were often rejected. By sending messengers ahead, Jesus was able to show God's love to the Samaritans, just as He taught in Matthew 22:37-40. This verse reminds us to be prepared to receive and host others, and to trust God to guide us in our preparations, just as Jesus did.

Frequently Asked Questions

Why did Jesus send messengers ahead to make arrangements for Him in a Samaritan village?

Jesus sent messengers ahead to make arrangements for Him because He was resolutely set out for Jerusalem, as seen in Luke 9:51, and He needed a place to stay along the way, which is a common practice mentioned in other scriptures like Matthew 10:11-12.

What can we learn from Jesus' decision to send messengers to a Samaritan village?

We can learn that Jesus was willing to reach out to people who were often rejected by the Jews, as seen in John 4:9, and that He desired to minister to them and show them God's love, as seen in Luke 10:25-37.

How does this verse relate to Jesus' overall mission?

This verse shows that Jesus was intentional about His journey to Jerusalem, as mentioned in Luke 9:51, and that He was willing to take steps to ensure a smooth journey, which is a testament to His divine planning and purpose, as seen in Isaiah 46:10.

What does this verse teach us about hospitality and preparation?

This verse teaches us the importance of being prepared to receive and host others, as Jesus sent messengers ahead to make arrangements, and it also highlights the significance of hospitality, as seen in Hebrews 13:2, where it says 'Do not forget to entertain strangers, for by so doing some people have entertained angels without knowing it.'

Reflection Questions

What are some ways I can prepare my heart and life to receive Jesus, just as the Samaritan village was supposed to prepare for His arrival?
How can I be more intentional about showing God's love to those around me, just as Jesus did by sending messengers to the Samaritan village?
What are some things that might be 'ahead' in my life that I need to prepare for, and how can I trust God to guide me in those preparations?
In what ways can I be a 'messenger' for Jesus, preparing the way for others to encounter Him?

Gill's Exposition on Luke 9:52

And sent messengers before his face,.... Who very likely were his two disciples, James and John, since they so highly resented the ill treatment their master met with from the Samaritans: and they

Jamieson-Fausset-Brown on Luke 9:52

And sent messengers before his face: and they went, and entered into a village of the Samaritans, to make ready for him.

Matthew Poole's Commentary on Luke 9:52

Ver. 52,53. The land of Canaan was by Joshua divided among all the twelve tribes of Israel, as we read in the book of Joshua, 15:1-63 16:1-10 17:1-18 Saul, David, and Solomon (after the death of Joshua, the judges, and Samuel) ruled over them all; but Rehoboam the son of Solomon, following the counsel of the young men in his counsels, ten tribes revolted from the house of David, . Jeroboam brought them to idolatry, ,29, setting up calves at Dan and Bethel. So as that there was a perpetual difference between the Israelites and those that adhered to the house of David, both upon a civil and religious account. This held for about two hundred and sixty years. In the time of Hoshea, their last king, the king of Assyria, after a siege of three years, takes Samaria their head city. Of this we have an account, , as also of those sins which had provoked God to give them up into his hands. we read that the king of Assyria brought men from Babylon, Cuthah, Ava, Hamath, and Sepharvaim, and placed them in the cities of Samaria instead of the children of Israel. He removed the most of the Jews, , and placed them in Halah and in Habor by the Driver of Gozan, and in the cities of the Medes. After this there were several mutations in the government of those countries. We must not imagine that all the Jews were carried away, but the chief and principal men; and we read in , that a priest was sent back to instruct the new colonies how to worship the God of the country; because the lions infesting them, they conceived their non acquaintance with the methods of worship used toward the God of that country was the cause of it, ,27. But yet the people of the several nations brought thither worshipped their several idols, as may be read there, . After this, about a hundred and sixty years, these places came under the dominion of Cyrus, who gave the Jews a liberty to return, but it chiefly concerned those that belonged to the kingdom of Judah, for we read, , that they were the fathers of Judah and Benjamin that rose up to return. The Samaritans were their enemies as to the building of the temple, ,5. After this, they fell under the power, first of the Grecians, then of the Romans, under which they at this time were. This old feud, both upon the account of their former civil difference, and their difference in religion, still held, so as there was a great enmity (especially occasioned by their difference in religion) betwixt those who belonged to the tribes of Judah and Benjamin, and the Samaritans, who were indeed idolaters.

Ellicott's Commentary on Luke 9:52

(52) And sent messengers before his face.—It is remarkable that the words “Samaria” and “Samaritan” do not occur at all in St. Mark, and in St. Matthew in one passage only (Matthew 10:5), and then in the command given to the Twelve that they were not to enter into any city of the Samaritans. St. Luke, on the other hand, seems to have carried his inquiries into that country, and to have treasured up whatever he could find of our Lord’s acts and words in relation to it. This seems accordingly the right place for a short account of the region and the people, and of their relations, in our Lord’s time, to their neighbours of Judæa and Galilee. The city of Samaria (the modern Sebastieh) first comes into notice as built by Omri to be the capital of the kingdom of Israel (1 Kings 16:23-24). It continued to occupy that position till its capture by Salmaneser, B.C. 721. After the deportation of the ten tribes, Esar-haddon (Ezra 4:2; Ezra 4:10), after the manner of the great monarchs of the East, brought a mingled race from Babylon, and Cuthah, and Ava, and Hamath, and Sepharvaim (2 Kings 17:24), to occupy the district thus left depopulated, and from these the Samaritans of later history were descended. They were accordingly of alien races, and their neighbours of Judæa kept up the memory of their foreign origin by speaking of them as Cuthæans. Under the influence of a priest of Israel sent by the king of Assyria, they became worshippers of Jehovah (2 Kings 17:41), and on the return of Judah and Benjamin from the Captivity, they sought to be admitted as co-religionists, to share with them in the work of rebuilding the Temple, and therefore to obtain like privileges as worshippers in its courts. That claim was, however, refused, and they in return, B.C. 409, guided by Manasseh, a priest who had been expelled from Jerusalem by Nehemiah. for an unlawful marriage with the daughter of Sanballat the Horonite (Nehemiah 13:28), obtained permission from the Persian king, Darius Nothus, to erect a temple on Mount Gerizim. Josephus, it should be added (Ant. xi. 7), places the whole story much later, in the time of Darius Nothus and Alexander the Great. The new worship thus started, placed them at once in the position of a rival and schismatical sect, and their after-history presented the usual features of such antagonism. They refused all hospitality to pilgrims on their way to Jerusalem, or would way-lay and maltreat them on their journey. They mocked the more distant Jews by false signals of the rising of the Paschal moon at Jerusalem. (See Note on Luke 6:1.) They found their way into the Temple, and profaned it by scattering dead men’s bones on the sacred pavement (Jos. Ant. xviii. 2, § 2; xx. 6, § 1).

Adam Clarke's Commentary on Luke 9:52

Verse 52. Sent messengers] αγγελους, angels, literally; but this proves that the word angel signifies a messenger of any kind, whether Divine or human. The messengers in this case were probably James and John.

Cambridge Bible on Luke 9:52

52. sent messengers] Some think that they were two of the Seventy disciples; others that they were James and John.into a village of the Samaritans] On the way to Judaea from Galilee He would doubtless avoid Nazareth, and therefore His road probably lay over Mount Tabor, past Little Hermon (see Luke 7:11), past Nain, Enaor, and Shunem. The first Samaritan village at which He would arrive would be En Gannim (Fountain of Gardens), now Jenin (2 Kings 9:27), a pleasant village at the first pass into the Samaritan hills. The inhabitants are still described as “fanatical, rude, and rebellious” (Thomson, Land and Book, II. xxx.). The Samaritans are not mentioned in St Mark, and only once in St Matthew (Matthew 10:5).to make ready for him] As He was now accompanied not only by the Twelve, but by a numerous multitude of followers, His unannounced arrival would have caused embarrassment. But, further than this, He now openly avowed Himself as the Christ.

Barnes' Notes on Luke 9:52

Sent messengers - In the original the word is “angels;” and the use of that word here shows that the word “angel” in the Bible does not always mean heavenly beings. To make ready - To prepare a place, lodgings, refreshments.

Whedon's Commentary on Luke 9:52

52. Sent messengers—The messengers were procured in Galilee; sent, doubtless, from Capernaum, being probably prepared before the conversation with his brothers in John 7.

Sermons on Luke 9:52

	Sermon	Description
	How to Identify the Enemy - Part 1 by Derek Prince	In this sermon, Derek Prince discusses the basics of deliverance and how to identify the enemy. He emphasizes that the ministry of Jesus serves as the ultimate example and should n
	(Revelation) Visions and Voices Part 2 by Willie Mullan	In this sermon, the speaker discusses the book of Revelation, specifically focusing on chapter 14. The chapter is divided into two parts: vision and voices. The visions include the
	(Following the Footsteps of Christ) in Cana of Galilee by Willie Mullan	In this sermon, the preacher emphasizes the importance of obedience and submission to God. He uses the story of Jesus turning water into wine at the wedding in Cana as an example o
	But Rather Reprove Them by Jerry Mawhorr	In this sermon, the preacher shares the story of Peter Cartwright, a Backwoods Methodist preacher who found himself stuck in an inn during a storm. Despite being surrounded by a pa
	Shake the Dust From Your Feet - Part 1 by Derek Melton	In this sermon, the preacher emphasizes the urgency of spreading the gospel to the nations. He criticizes the comfort and self-centeredness of American Christians, who are obliviou
	Message on John 4 by K.P. Yohannan	In this sermon, the speaker shares about the devastating situation in southern India where millions of people have been displaced and villages have been wiped out. He reflects on h
	Mark - in Nazareth Again by J. Glyn Owen	In this sermon, the speaker reflects on the story of Jesus returning to Nazareth after performing miracles and teaching in other places. The speaker emphasizes that the inclusion o