What the Luke’ｓauthor want to write in its second part?

(1) The author of Luke knows nothing about the journey in Christ's public life, either directly or indirectly. Of course, about that Christ went on a journey of evangelism with his disciples
The author knew by reading Marco's gospel. But what Marco is writing is almost fragmentary, as simple as where the Lord traveled from where to where.

(2) This Luke's travel article is the whole of the second part of the gospel. This second part is sandwiched between the first part and the third part. However, this second part is different from the parts before and after it. In the first and third parts, the author follows an the order of the Marco Gospels that he has referred to. On the other hand, in the second part, he put it together what is considered important in the materials other than Marco, and are incorporated here all. The author must have seen Marco's gospels look more organized. He can not incorporate other materials into a well organized place.

(3) Therefor, the author of Luke take a very simple solution. In the Gospel of Marco, in the beginning of the tenth chapter, the journey of the Lord Jesus comes out just one verse.
"And then Jesus left there and went across the Jewish provinces and Jordan, but again as the crowd gathered again, they were teaching again as usual" (Marco 10; 1).
During this passage of Marco, the author of Luke has put all the ingredients that can not be incorporated into other places properly, and put them in the middle of the journey. As a result, the passage of this Marco has expanded to the size of ten chapters in Luke.

It's a very bold way to think about it from now on. However, this must have been the fastest method for the author. From this point of view, luke's writing shows that Marco's Gospel was not yet thought to be a book that could not move every single piece.

(4) It seems that the material itself, originally the source of this second part, did not contain the things of the Lord's journey. It was a material not related to travel. A trip to（ Marco10；1) only appears as a convenient setting of place and time. For the most part, it is the spelling of the word of the Lord. Moreover, there is a strong feeling that the loose materials are simply arranged without considering the relationship before and after.

(5) As a conclusion, unfortunately, the second part of Luke can not clarify the current status of the evangelical missionary journey in the public life of the Lord. The fact that the Lord has traveled with his disciples can be inferred from all four gospels. However, I can not make it clear what kind of trip it was.

In Japanese literature, the actual journey has once played a large role.
It is "the Narrow Path in the Back of the Fort". In this, there were also things that were not actually.I have put in a little. But the whole of "The Back Way to OKU " is a journey as a fact.
"BASYO", who was a“Haiku”player ,disposed of Edo(Tokyo) house in Fukagawa and went on a trip on March 27, 1689 ever. It was about 46 years old. It must have been a great deal of pain. It must have been a great deal of determination.Yamamoto Kenkichi (1907-1988) was the pen-name of Ishibashi Teikichi, a Japanese writer, literary critic and poet.

"To live on the path of haiku, not always satisfied with today's circumstances, was to spend the life to blame the integrity of the fancy". He continued his journey until he died, and he ended his life on the road. “I am sick on a trip and my dreams go through the dead field” (OI diary) This is a phrase that Basyo sang several days before his death. "I was sick on the road, in a painful dream, but still I can not sleep alone in the heart alone. I was unable to run around in the lonesome dead field. In the same way, can we not at least feel something that can touch the heart of Christ from its last journey? However, when I turn it over, something like the difference between the Bible and the "back way" appears. In Jesus, "Blame the Way of the refined" However, when I turn it over, something like the difference between the Bible and the "back way" appears. In Jesus, I can not see the insistence of "to blame the way of the refined".Of course, there is the strictness of surviving the Father's will. But this is a calm, deep, bottomless sea-like preparation. BASYO is searching for places that can not be seen until he dies, and somehow tries to grasp the substantial truth.

This uncertain thing can not be seen in Christ. Even with the BASYO phrase, there is almost nothing that has been completed in a straight line, without any hesitation. No matter which phrase you look at, you've lined up various ideas and think through ideas.
Even in the case of "The Back Road," the journey was in 1698. BASYO continues to fix it, constantly devising it until his death on October 12, 1694. It was made to clean up by the writer of the Calligrapher, and it was constantly put on the right hand side. It was a quest until I could do something that seemed to be true, and I was uncertain and unsure if what I could do was real. The figure he sees when he dies, wanders in vain in search of what he's looking for, is a selfish, frantic person. It is a tremendous feeling that it can not die even if it dies as it is.Even if this is one day, Basyo was not satisfied with the situation at that time,

It was the end of the life to blame the integrity of the fancy throwing away the place which reached so far and moving forward. At the time of dying, I have not grasped what I have been desperately asking for. Where is it? I can't sleep at all. It is truly painful to get up involuntarily and to come to search for nothing. Jesus Christ can not see this quest for darkness. It is not a lifelong life. It is not. I am steadily following the clear path where there is no doubt from the beginning. You can feel the kind of quietness of God that has fallen deep in it. What was this really like?