A Study of the prayer from Jesus
"ᎣᎩᏙᏓ ᎦᎸᎳᏗ ᎮᎯ,
ᎦᎸᏉᏗᏳ ᎨᏎᏍᏗ ᏕᏣᏙᎥᎢ;
ᏨᎬᏫᏳᎯ ᎨᏒ ᏫᎦᎾᏄᎪᎢ;
ᎭᏓᏅᏖᏍᎬ ᏫᏂᎦᎵᏍᏓ ᎡᎶᎯ ᎾᏍᎩᏯ ᎦᎸᎳᏗ ᏥᏂᎦᎵᏍᏗᎭ.
ᎣᎦᎵᏍᏓᏴᏗ ᏍᎩᏁᎮᏍᏗ ᏂᏚᎩᏨᏂᏒᎢ.
ᎠᎴ ᏗᎨᏍᎩᎥᏏᏉ ᎣᎩᏍᎦᏅᏨᎢ;
ᎠᏴᏰᏃ ᎾᏍᏉ ᏗᎦᏲᏥᏁᎰ ᏂᎦᏛ ᏦᏥᏚᎩ;
ᎠᎴ ᏞᏍᏗ ᎤᏓᎪᎵᏰᏗᏱ ᏫᏗᏍᎩᏯᏘᏅᏍᏔᏅᎩ;
ᏍᎩᏳᏓᎴᏍᎨᏍᏗᏉᏍᎩᏂ ᎤᏲ ᎨᏒᎢ."
ᎷᎦ 11:2-4
=========================
[see both versions of the prayer
SIDE by SIDE here Matthew And Luke ]
*Remember: this site only allows Plantagenet Font-- so IF the Ꮩ /"Do"/ appears as a lambda instead of a "V" YOU NEED TO REINSTALL the font from the Cherokee Bible Website tab.
excerpted from Luke 11:2-4:
Luke Lu-Ga
...".Our Father which art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done, as in heaven, so in earth.
ᎣᎩᏙᏓ ᎦᎸᎳᏗ ᎮᎯ, ᎦᎸᏉᏗᏳ ᎨᏎᏍᏗ ᏕᏣᏙᎥᎢ; ᏨᎬᏫᏳᎯ ᎨᏒ ᏫᎦᎾᏄᎪᎢ; ᎭᏓᏅᏖᏍᎬ ᏫᏂᎦᎵᏍᏓ ᎡᎶᎯ ᎾᏍᎩᏯ ᎦᎸᎳᏗ ᏥᏂᎦᎵᏍᏗᎭ.
O-gi-do-da ga-lv-la-di he-hi, Ga-lv-quo-di-yu ge-se-s-di de-tsa-do-v-i; Tsv-gv-wi-yu-hi ge-sv wi-ga-na-nu-go-i; Ha-da-nv-te-s-gv wi-ni-ga-li-s-da e-lo-hi na-s-gi-ya ga-lv-la-di tsi-ni-ga-li-s-di-ha.
Give us day by day our daily bread.
ᎣᎦᎵᏍᏓᏴᏗ ᏍᎩᏁᎮᏍᏗ ᏂᏚᎩᏨᏂᏒᎢ.
O-ga-li-s-da-yv-di s-gi-ne-he-s-di ni-du-gi-tsv-ni-sv-i.
And forgive us our sins; for we also forgive every one that is indebted to us.
ᎠᎴ ᏗᎨᏍᎩᎥᏏᏉ ᎣᎩᏍᎦᏅᏨᎢ; ᎠᏴᏰᏃ ᎾᏍᏉ ᏗᎦᏲᏥᏁᎰ ᏂᎦᏛ ᏦᏥᏚᎩ;
A-le di-ge-s-gi-v-si-quo o-gi-s-ga-nv-tsv-i; a-yv-ye-no na-s-quo di-ga-yo-tsi-ne-ho ni-ga-dv tso-tsi-du-gi;
And lead us not into temptation; but deliver us from evil.
ᎠᎴ ᏞᏍᏗ ᎤᏓᎪᎵᏰᏗᏱ ᏫᏗᏍᎩᏯᏘᏅᏍᏔᏅᎩ; ᏍᎩᏳᏓᎴᏍᎨᏍᏗᏉᏍᎩᏂ ᎤᏲ ᎨᏒᎢ.
a-le tle-s-di u-da-go-li-ye-di-yi wi-di-s-gi-ya-ti-nv-s-ta-nv-gi; s-gi-yu-da-le-s-ge-s-di-quo-s-gi-ni
u-yo ge-sv-i.
DEEPER WORD STUDY:
dividing into sections for study:
===========
Part 1
ᎣᎩᏙᏓ ᎦᎸᎳᏗ ᎮᎯ, ᎦᎸᏉᏗᏳ ᎨᏎᏍᏗ ᏕᏣᏙᎥᎢ; ᏨᎬᏫᏳᎯ ᎨᏒ ᏫᎦᎾᏄᎪᎢ; ᎭᏓᏅᏖᏍᎬ ᏫᏂᎦᎵᏍᏓ ᎡᎶᎯ ᎾᏍᎩᏯ ᎦᎸᎳᏗ ᏥᏂᎦᎵᏍᏗᎭ.
O-gi-do-da ga-lv-la-di he-hi, Ga-lv-quo-di-yu ge-se-s-di de-tsa-do-v-i; Tsv-gv-wi-yu-hi ge-sv wi-ga-na-nu-go-i; Ha-da-nv-te-s-gv wi-ni-ga-li-s-da e-lo-hi na-s-gi-ya ga-lv-la-di tsi-ni-ga-li-s-di-ha.
ᎣᎩ o-gi- attached personal pronoun, "to us", "our"
ᏙᏓ -do-da noun [ᏚᎾᏙᎥ du-na-do-v (Names)] root of father [see below for more variations on "dad/father"]
*Remember: this site only allows Plantagenet Font-- so the Ꮩ /"Do"/ appears as a lambda but should look more like a "V".
Ꭶ Ꮈ Ꮃ Ꮧ Ꮃ Ꮧ ga lv la di la di means 'in this area' ᎡᎳᏗ [E la di] means "underneath (something)] and is used to mean "below' or "low", "in a low place".
ᎦᎸ [Ga-lv-] means "high". ᎦᎸᎶᎢ [Galvloi] means "sky" or "in the sky".
ᎦᎸ [Galv] and ᎳᏗ [ladi] combine as "galvladi" to mean "above", "in a high place" and, by extension, "heaven".
Ꮒ ni - attached personal pronoun "you" singular
Ꭱ e- verb root for "to be"
Ꭿ -hi suffix, describes a living subject that performs an action. Can be added to "he" to form "he hi" meaning "you are an inhabitant of a certain place, one who customarily lives there".
Ꭶ ga- third person pronoun, s/he/it
-lv quo d verb root for "to honor", "to love", "to be beloved"
Ꮧ / di suffix, infinitive ending. When an infix in Cherokee introduces a double letter, the two letters meld together. In this particular case, di- the d melds with lvquod and the I melds with ᎢᏳ / i-yu. Though this infix melds completely with the surrounding infixes, the meaning is retained.
ᎢᏳ /i-yu suffix, superlative ending, which changes the meaning of lvquod to "to be holy" also indicates "soon to happen"
ᎦᎸᏉᏗᏳ
Ga-lv-quo-di-yu
galvquodiyu
==
the Greek uses
hagiazó: to make holy, consecrate, sanctify
Original Word: ἁγιάζω
Part of Speech: Verb
Transliteration: hagiazó
Phonetic Spelling: (hag-ee-ad'-zo)
Short Definition: I make holy, sanctify
Definition: I make holy, treat as holy, set apart as holy, sanctify, hallow, purify.
==
The Cherokee word ᎦᎸᏉᏗᏳ can be understood as "Glorious";
Glory can be translated as "high renown" or "honor"; magnificence; great beauty; Glory is also a term that, when used in a religious way, means the glow or light that appears around the head of a holy person or saint, like a halo. Another use of glory is a state of high honor gained from great achievements.
ᎨᏎᏍᏗ ge-se-s-di "to be", infinitive form, imperative for a lasting condition. Essentially a command to do something continually.
Ꮥ de- plural inanimate object pronoun, "them"
Ꮵ ts personal pronoun, "you" or "your", singular
ad reflexive pronoun, such as "self" as in "myself"
Ꮩ o verb root for "to be named", "to be called"
ᎥᎢ /vi/ suffix, future imperative, nominalizer, or aorists (which does not indicate an action's completeness, duration, or repetition, or indicates that the action occurs outside of time)
Ꮳ tsa- attached personal pronoun, "you", "your", singular
ᎬᏫ gv-w[] verb root for "to have authority over", "to lead"
ᎢᏳ -i-yu suffix, superlative, see above
Ꭿ -hi suffix, inidicates the actor who is the subject of the verb, often seen as "-er" in English, as in "leader"
ᎨᏎᏍ ge-s- another form of the verb root "e", "to be". Although Cherokee does contain a present tense form of "to be" ᎢᎩ (igi) it is used only in the negative. This example of usage in the prayer is a positive.
Ꭵ -v sufix, future imperative, also a nominalizer and past tense marker
Ꮻ wi prefix, "at a distance", "going away", "facing away'. Also accompanies some imperatives.
g third person "s/he/it/ pronoun
ananug verb root for "to appear"
-o suffix, "habitual", "continual" ongoing
-i suffix, a weak imperative
ᎠᏂ a-ni "here"
ᎡᎶᎯ e-lo-hi "on the earth", "the entire world", "continually horizontal place"
Ꮻ wi- prefix, "at a distance, "going away, "facing away". Is sometimes a firm imperative.
ᏂᎦlᏍ nigalisd / ᏂᎦᎵᏍᏓ verb root for "to happen"
MELDINGS USED IN THE FORMATION OF THAT WORD:
-Ꭰ [-a] suffix, tense: indicates the recent past, often used as an imperative
h- attached pronoun "you", singular
ᎠᏓᏅ [adanvt] verb root for "to think", "to plan"
e dative, meaning "to (or for) someone (or something)"
ᏍᎬᎢ sgv-i suffixes, all combined to mean "to continue to (do) the action of the verb, in the future
Ꮎ na- prefix "there!" , "here!", emphatic-
ᏍᎩ s-gi affirmitive particle
Ꮿ -ya suffix, "real", "Genuine", "exactly like", "in just the same way", "clone"
ᎦᎸᎳᏗ ga lv la di ladi means "in this area". Eladi means "below" or "low", as "in a low place", galv means "high". Galvladi means "sky" or "in the sky". Galv and Ladi combine as galvladi to mean "above", "high", "in a high place" and, by extension, "heaven".
Ꮵ tsi- prefix "certainly" or "definitely so" (used on verb stem)
ᏂᎦᎵᏍ [nigalisd] ᏂᎦᎵᏍᏓ verb root for "to happen", "to take place"
Ꭲ -i suffix, infinitive
Ꭽ -ha suffix, indicates present tense, right now
LITERALLY
Father of all of us, Continually Awesome may you be called or named;
May your rule come into being
May what you want come to pass here on earth in exactly the same way that your will is fulfilled above
============
PART 2
ᎣᎦᎵᏍᏓᏴᏗ ᏍᎩᏁᎮᏍᏗ ᏂᏚᎩᏨᏂᏒᎢ.
O-ga-li-s-da-yv-di s-gi-ne-he-s-di ni-du-gi-tsv-ni-sv-i.
ᎣᎩ [o-gi-] attached personal pronoun, "to us", "our"
o g attached personal pronoun, "us", "to us",
ᎠᎵᏍᏓᏴ [ᎠᎵᏍᏓᏴ / ᎠᎳᏍᏓᏴ] alsdayv ddayv is the verb root for "to have a meal", ᎠᎵ- [Ali-] is a reflexive, so the combination means "to feed oneself".
Ꮧ [-di] suffix, an infinitive and nominalizer
ᏍᎩ [sgi] subject object personal pronoun meaning "you to us".
Should not be mistaken for the affirmative particle of the same spelling because of its position in the verb form.
In Cherokee, the same infix can have different meanings according to how it is placed within the word.
Ꮑ ne-classificatory "give" to someone; it indicates that it is given to one in order for them to give to another (compare/contrast to the usage of Ꮒ /"ni"/
Ꭾ [-he-] h is the pronoun from Ꭿ /hi/, "e" is the verb root for "to be". formed from melding of Ꭿ Ꭱ, the meaning is not changed;
Remember, this is another form of the verb root "e", "to be". Although Cherokee does contain a present tense form of "to be" ᎢᎩ (igi) it is used only in the negative. This example of usage in the prayer is a positive.
Ꮝ [-s- ] "s" is added to make the verb form perfective, happening at a specific time (as in daily, or meal times, in this example)
Ꮧ / [-di] suffix, infinitive ending, and nominalizer
Ꭵ v clasifying verb root, "to give(something of inderterminate shape, solid, lump)
ᎪᎯᎢᎦ go hi -i-ga "this day", "today"
LITERAL:
Daily meals give us today
==========
Part 3
ᎠᎴ ᏗᎨᏍᎩᎥᏏᏉ ᎣᎩᏍᎦᏅᏨᎢ; ᎠᏴᏰᏃ ᎾᏍᏉ ᏗᎦᏲᏥᏁᎰ ᏂᎦᏛ ᏦᏥᏚᎩ;
A-le di-ge-s-gi-v-si-quo o-gi-s-ga-nv-tsv-i; a-yv-ye-no na-s-quo di-ga-yo-tsi-ne-ho ni-ga-dv tso-tsi-du-gi;
Ꮧ di
plural object pronoun, "them"
ᎨᏍ gesg verb root for "to be" that suggests a gift/giving, as in "s/he/it is to me". The final g is melded into the intial g syllable of the next infix.
Ꭹ gi suffix, reverses the meaning of the verb, literally "ungive" or "not be to me", meaning "take away" or "forgive".
Ꭵ v verb root for "to give to"
Ꮟ si infix, "requesting that it be done
Ꮙ quo suffix, "continually"
Ꮓ no suffix. When added to the end of ANY word-- it means "and" or "furthermore". Functions like the "que" in Latin.
Ꮥ de- plural object pronoun, "them".
sgi subject-object pronoun meaing "you to us" or "you...us"
Ꮪ dug verb root for "to own" (melds)
ᎥᎢ vi suffix, nominalizer and aorist, making "what we ow" into "our debts".
ᎾᏍᎩᏯ nasgiya the combination of Ꮎ na "Here!" ᏍᎩ sgi, the affirmative particle, and ya "real or "genuine" results in nasgiya "exactly like" or "in exactly the same manner".
Ꮵ tsi prefix "certainly" or "definitiely so" (used on verb stem)
Ꮧ di-- plural object pronoun, "them"
Ꭶ ga pronoun "to them"
y-- added for euphony to avoid the glottal stop that would otherwise divide two vowels in Cherokee. It has no affect on meaning.
ᎣᏥ otsi subject/object pronoun "what we.... to them", where "them" is an animate object
Ꮑ ne verb root for "to give". There are many "words" for "to give" in Cherokee depending on the classification of the object given and the kind of possesion involved in the event and in the object.
Ꮀ ho suffix "customarily"
ᏦᏥ tsotsi-- subject/object pronoun "things we... to them" (di + otsi = tsotsi) where the "things" given are inanimate objects.
Ꮪ dug verb root for "to owe"
Ꭲ i suffix, future tense marker
LITERALLY:
Give back to us what we owe in exactly the same manner as we give to those who owe us.
==========
Part 4
ᎠᎴ ᏞᏍᏗ ᎤᏓᎪᎵᏰᏗᏱ ᏫᏗᏍᎩᏯᏘᏅᏍᏔᏅᎩ; ᏍᎩᏳᏓᎴᏍᎨᏍᏗᏉᏍᎩᏂ ᎤᏲ ᎨᏒᎢ.
a-le tle-s-di u-da-go-li-ye-di-yi wi-di-s-gi-ya-ti-nv-s-ta-nv-gi; s-gi-yu-da-le-s-ge-s-di-quo-s-gi-ni u-yo ge-sv-i.
A-le tle-s-di u-da-go-li-ye-di-yi ge-sv wi-di-s-gi-ya-ti-nv-s-ta-nv-gi, s-gi-yu-da-le-s-ge-s-di-quo-s-gi-ni u-tsi ge-sv-i.
ᎠᎴ a-le "and", "but"
NOTE: western uses ᎠᎴ / ᏃᎴ is what Eastern (Giduwah) Cherokee would use/say
[just fyi, eastern Giduwa would say ᏃᎴ /nole/]
ᏞᏍᏗ tle s di Tla Means "not". Esdi is the infinitive imperfective of the verb "to be", formed by adding the verb root e to sdi, an infinitive suffix. The total meaning is "do not (over a period of time)", or "continually refrain from".
[note: Eastern Giduwa would say ᏤᏍᏗ /tsesdi or ᏎᏍᏗ including the aspirated "h"]
Ꭴ u third person pronoun, singular
dagoliyed verb root for "to tempt", "temptation"
Ꭲ I suffix, indicates the infinitive
Ᏹ yi suffix, "place of", "in a certain place". In this case, "place of temptation".
Ꭸ ges MELD-- G is a third person singular pronoun. E is the verb root for "to be". S is added to make the verb form perfective, happening at a certain time.
Ꭵ v- suffix, past tense marker, aorist tense.
Ꮻ wi prefix, "way from", "facing away", or "moving away from"
Ꮧ di indicates plural objects. When placed on a noun, di pluralizes an inanimate noun [noun is ᏚᎾᏙᎥ du-na-do-v (Names)].
When placed on a verb, it indicates a plural object of the verb, whether animate or inanimate.
ᏍᎩ sgi subject-object pronoun meaning "you to us" or "you....us"
y-- added for euphony to avoid /remove the glottal stop that would otherwise divide into vowels in Cherokee. It does not affect meaning.
ᎤᏓᎴᏍ Udales verb root for "distance us from", "separate us from". Could also mean "different", "differently".
ᎨᏍ ges contains verb root e, for "to be"
Ꮧ di suffix, an infinitive and nominalizer
Ꮙ quo-- suffix "continually", "sufficiently"
ᏍᎩᏂ sgini-- ᏍᎩ /sgi is an affirmative particle. Ꮒ /ni means "look", "observe', or "notice".
Together, combined, they mean "on the other hand" or "on the contrary".
ᎤᏲ uyo "evil", "badly". Noun [ᏚᎾᏙᎥ du-na-do-v (Names)] or adjective meaning "of the bad kind.
(u- prefix: s/he/it, Yo- "bad")
shortened form of the ᎤᏲᎦ, a supernatural being opposed to ᏚᏳᎪᏛ.
NOTE: this word is found in old FORMULA's and "MEDICINE BOOKS" and is a being (supernatural); Embedded in Cherokee ritualistic Texts are the designations for several spiritual beings and the "uya/uyo" sometimes called "uyoga" or "uyaga" is an "evil earth spirit" and refers to any spiritual force that is intrinsically evil and is invariable opposed to the forces of right and light; an opponent of good, is seen as the opposite of ᏚᏳᎪᏛ "duyugodv"
Ꭸ Ꮢ ge sv MELDED: g is the third person singular pronoun. Ꭱ / E/ is positive formation of the verb root for "to be".
[*NOTE: the Plantagenet font is extremely confusing for these 2 syllables: compare: Ꭱ /e/ with Ꮢ /sv/-- here they are side by side as e sv -- Ꭱ Ꮢ]
Ꮢ Sv is a suffix meaning "existing" or "has existed".
-i suffix, meaning "happened in the past and continuing into the future, and is still exisiting"
LITERALLY:
and also decline/refrain/forebear from leading all of us away toward a destination where temptation is, but on the contrary distance us continually from what is bad.
NOUNS/PRONOUNS/IMPORTANT WORDS -- Variations
*Remember: this site only allows Plantagenet Font-- so IF the Ꮩ /"Do"/ appears as a lambda instead of a "V" YOU NEED TO REINSTALL the font from the Cherokee Bible Website tab.
=========== Father/Daddy =========
ᏍᎩᏙᏓ- intimate form- spoken by a child who is speaking directly to their biological father
ᎠᎩᏙᏓ (agidoda) — my dad
ᎩᏂᏙᏓ (ginidoda) — dad of us two
ᎣᎩᏂᏙᏓ (oginidoda) — dad of me and one other (but not you)
ᎢᎩᏙᏓ (igidoda) — our dad (three or more)
ᎣᎩᏙᏓ (ogidoda) — our dad (excluding you)
ᏣᏙᏓ (tsadoda) — your dad
ᏍᏗᏙᏓ (sdidoda) — dad of the two of you
ᎢᏥᏙᏓ (itsidoda) — your dad (three or more)
ᎤᏙᏓ (udoda) — his/her dad
ᎤᏂᏙᏓ (unidoda) — their dad
ᎬᏙᏓ (gvdoda) — I am your dad
ᏍᏛᏙᏓ (sdvdoda) — I am your dad (of the two of you)
ᎢᏨᏙᏓ (itsvdoda) — I am your dad (three or more)
ᏥᏙᏓ (tsidoda) — I am his/her dad
ᎦᏥᏙᏓ (gatsidoda) — I am their dad
ᏍᎩᏙᏓ (sgidoda) — you are my dad (this is very informal, intimate, a child speaking to his/her father)
ᏍᎩᏂᏙᏓ (sginidoda) — you are our dad (of us two)
ᎢᏍᎩᏙᏓ (isgidoda) — you are our dad (three or more)
ᎯᏙᏓ (hidoda) — you are his/her dad
ᎦᎯᏙᏓ (gahidoda) — you are their dad
ᏣᏙᏓ (tsadoda) — he is your dad
SUGGESTED FOR FURTHER STUDY:
Take the following words and write them out as we showed above with "dad"; see how many you can come up with!
====== Kingdom/Country ======
(ᏨᎬᏫᏳᎯ is a variant off the word we are more familiar with:
You are chief (speaking directly to someone who is chief) Tsa-gv-wi-yu-hi ᏣᎬᏫᏳᎯ and the 3rd person-- "she/he/it is chief" = U-Gv-Wi-yu-hi (present tense, masculine
My Kingdom
ᏨᎬᏫᏳᎯ Your Kingdom
her/his/its Kingdom
Our Kingdom
Their Kingdom
====== meals/food =======
My Meals
Your Meals
her/his/its meals
ᎣᎦᎵᏍᏓᏴᏗ our meals ᎣᎩ o-gi- attached personal pronoun, "to us", "our"
their meals
COMPARISONS / EXPLANATIONS
The ending (familiar to protestants) to the Lord's Prayer that is found in the KJV (and other) versions of Matthew is NOT found in Luke.
And something else: in the oldest New Testament Manuscripts, it is NOT found in Matthew either!
See, its not a matter of Luke leaving something out; Rather, it is a case of Matthew {or, actually, the translators of Matthew!} adding something to the prayer that was not there!
Some people wonder:
“In the Lord’s Prayer, why do we say, ‘For thine is the kingdom and the power and the glory forever,’ if it is not in the Bible?”
Well, it was added as part of worship service/ liturgy very early on (about 100 years after Matthew & Luke were written) and people liked saying it!
And there is nothing wrong with the wording because it comes from 1 Chronicles 29:11-13.
People got used to adding that on to the Prayer and it has become a "Tradition" but originally, it was NOT in the oldest copies of the sacred text {Alexandrian Manuscripts}
Compare to Matthew's Version as translated from the later Byzantine Text
===========
AUTHOR:
Luke
The author’s name does not appear in the book, but much unmistakable evidence points to Luke.
This Gospel is a companion volume to the book of Acts, and the language and structure of these two books indicate that both were written by the same person.
They are addressed to the same individual, Theophilus, and the second volume refers to the first (Ac 1:1). Certain sections in Acts use the pronoun “we” (Ac 16:10–17; 20:5–15; 21:1–18; 27:1—28:16), indicating that the author was with Paul when the events described in these passages took place.
By process of elimination, Paul’s “dear friend Luke, the doctor” (Col 4:14) and “fellow worker” (Philemon 2:4), becomes the most likely candidate.
His authorship is supported by the uniform testimony of early Christian writings (e.g., the Muratorian Canon, a.d. 170, and the works of Irenaeus, c. 180).
Luke was probably a Gentile by birth, well educated in Greek culture, a physician by profession, a companion of Paul at various times from his second missionary journey to his final imprisonment in Rome, and a loyal friend who remained with the apostle after others had deserted him (2Ti 4:11).
Antioch (of Syria) and Philippi are among the places suggested as his hometown.
The Gospel is specifically directed to Theophilus (1:3), whose name means “one who loves God” and almost certainly refers to a particular person rather than to lovers of God in general. The use of “most excellent” with the name further indicates an individual, and supports the idea that he was a Roman official or at least of high position and wealth. He was possibly Luke’s patron, responsible for seeing that the writings were copied and distributed. Such a dedication to the publisher was common at that time.
Theophilus, however, was more than a publisher. The message of this Gospel was intended for his own instruction (1:4) as well as the instruction of those among whom the book would be circulated. The fact that the Gospel was initially directed to Theophilus does not narrow or limit its purpose. It was written to strengthen the faith of all believers and to answer the attacks of unbelievers. It was presented to displace some disconnected and ill-founded reports about Jesus (see 1:1–4 and note). Luke wanted to show that the place of the Gentile Christian in God’s kingdom is based on the teaching of Jesus. He wanted to commend the preaching of the gospel to the whole world.
WHEN & WHERE of the BOOK
The two most commonly suggested periods for dating the Gospel of Luke are: (1) a.d. 59–63, and (2) the 70s or the 80s
The place of writing was probably Rome, though Achaia, Ephesus and Caesarea have also been suggested. The place to which it was sent would, of course, depend on the residence of Theophilus. By its detailed designations of places in the Holy Land, the Gospel seems to be intended for readers who were unfamiliar with that land. Antioch, Achaia and Ephesus are possible destinations.
IF LUKE WAS WRITTEN LATER, CAN WE TRUST IT?
The Early Believers certainly trusted it enough to place it into the Canon of Sacred /Scripture texts!
Although Luke acknowledges that many others had written of Jesus’ life (1:1), he does not indicate that he relied solely on these reports for his own writing. He used personal investigation and arrangement, based on testimony from “eyewitnesses and servants of the word” (1:2)—including the preaching and oral accounts of the apostles. His language differences from the other Synoptics and his blocks of distinctive material (e.g., 10:1—18:14; 19:1–28) indicate independent work, though he obviously used some of the same sources
HEAR IT! Beloved Man (EBCI) praying:
YOUTUBE