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A Sabbath Day's Journey

By: Rev. Paul Landgraf
What is a Sabbath day's journey? First of all, it is a Jewish expression. We measure distances in meters or yards. The Jews had a certain distance that they could walk on Saturday before it would be considered work. So their synagogues that they went to on Saturday could not be very far away. The word appears only in Acts 1:12 and indicates a distance of about three-quarters of a mile.

With that in mind, I think it is important to remember the origins of Christianity. Just because we have an Old Testament, it does not mean that we call it the 'Outdated Testament'. Much of the Old Testament has a literary structure that we are not aware of because of our modern emphasis on chapter and verse divisions. Within many of these blogs, I try to get the reader to see a bigger picture, a larger perspective that often includes the Old Testament and the environment that was present when the New Testament was seeing the Light of the day.

Second, a Sabbath day's journey is intentionally short. These 'journeys' with a text, almost always one of the three readings for that Sunday, are deliberately brief discussions. This blog was never designed to be a comprehensive look at any text. Sometimes a specific word is studied in detail. But, as a whole, a blog entry, by itself, is meant to be quite brief.

Finally, since the term 'Sabbath day's journey' appears in Acts, it is meant to appeal to a wide variety of people. This blog is meant for those who cannot come on Sunday mornings. And it is also for those who do come on Sunday mornings but would also like a further study of the text. It is also for those who live somewhere else in the world (besides Drake and Freedom, Missouri, USA) and would simply like a further study of the text. It was meant to get these different groups of people to start thinking about the biblical texts. Part of the reason for this blog is that I am not able to have a bible class on Sunday mornings with either congregation, and so, to have a blog like this seemed like a good idea. I hope it is helpful for you, in whatever situation you may be.

Any feedback would be greatly appreciated. And thank you for taking the time to read this!

August 8th, 2026

8/8/2026

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This Sunday, with what is known as the three-year series, is what is known as the Eleventh Sunday after Pentecost. And with this year being the “A Series” of that three-year series, the Gospel Reading is from the Gospel according to Matthew (14:22-33), and the text follows immediately after last week’s text.

With the writings of this website, we have currently been going through the Gospel according to John, a significantly different Gospel account when compared to the other three, but also one with a lot of good news. And we are much farther along in that account, getting closer to Jesus’ arrest in Gethsemane. Jesus had been talking a lot about the “Paraclete”, the Holy Spirit who was to come after him. In the last writing of this website, a connection had been made between the Gospel accounts and the four verbs of that second Paraclete, the Holy Spirit. And connections were made to the four accounts from other things in both the Old and New Testaments. If the reader has not seen last week’s writing, it may be helpful to see a bigger picture or perspective.

When we take a little bit of a Gospel account at a time, we study it carefully, in the order in which it has been laid out, and we are also not skipping any parts. In last week’s part of the Gospel according to John, Jesus talked about his death and resurrection. But with the writing for this week, we are beginning what is usually called Jesus’ high-priestly prayer. So this is a slightly different thing. But a death is certainly involved in the matter. And it may be helpful to see the entire prayer with this week’s writing. It is certainly longer than the typical length of these writings, but hopefully seeing it as a whole will be helpful.

It should also be mentioned that we are going through that Gospel account with a unique translation called an EXTREMELY literal translation. If you are familiar with this style of translation, then you may wish to skip the next two paragraphs.

The first significant thing to mention regarding the description of this type of translation is that the chapter and verse numbers will not be included within the text itself. Both numbers were added quite later after the text was written, and they are certainly useful when someone is searching for a particular text, but the structure they imply is not always helpful. This pair of numerical designations makes the very beginning of the text important. There is always a first verse, and there is not always a thirtieth verse. With this structure, the focus tends to be on the beginning of the writing. The act of writing those verses is probably not the most important thing that the writer wants to get across to the reader. The biblical writers basically wanted the readers to focus on God and not on themselves. And the words are much more important than the numbers, and often those words lead the reader near the middle and/or the end of the text in some way, to give to the reader some structure to all the words being read. (In this case a progression may be seen with Jesus’ use of the word Father, then holy Father near the middle, then righteous Father near the end.)

It should also be noted that the words with hyphens occur when more than one English word is used to describe a single word of the ancient Greek. And it should also be noted that some of the words chosen below are meant to point out the close connection that often occurs between the English and Greek languages. It is also important to mention that the order of the words below is also the same order that is in the ancient Greek. This may help to show the important words, especially when another word besides the verb is first in the sentence or phrase. Sometimes this emphasis will be shown with a “(!)”. Recently the things that Jesus has just spoken have been emphasized in this way. The exception to this translation order is that there are just a small number of words (like “therefore”, “now”) that are usually second in a sentence that are meant to be first when translated. And although it should be obvious, it should be said that repetition of words should be noted as another type of emphasis. One more thing to mention, although it does not happen in this chapter, is that the verbs in capital letters are called HISTORICAL PRESENTS.  Historical presents are somewhat frequent within all the Gospel accounts. It is when a verb in a past tense is expected, but a verb in the present tense is given. More detail regarding the historical present has been explained elsewhere in these writings, and it may be helpful to read some of the other writings of this website. With all of the above things to consider, it will probably be helpful to have another translation or a study bible nearby as you read the text below.

What follows is an EXTREMELY literal translation of the second part of the what has been called the seventeenth chapter of the Gospel according to John (17:1-26). As was mentioned above, this is Jesus’ high-priestly prayer, and it is an important one. He is about to go to death. He is about to sacrifice himself. He is not sacrificing a sheep or a goat. The Son of God is about to be sacrificed. These words are important, and it is certainly a nice gift that we have. And these words immediately follow some words to his disciples. To help with the context, his VERY last words before this text were that Jesus “conquered the cosmos”.

These-things(!)  he-spoke,  Jesus,  and  having-lifted-up,  the  eyes,  his,  into  the  heaven,  he-said,  “Pater,  it-has-come,  the  hour;  glorify  of-you(!),  the  son,  in-order-that  the  son  may-glorify  you,  just-as  you-gave  to-him  authority  of-all  flesh,  in-order-that  all  which  you-have-given  to-him,  he-may-give  to-them  life  eternal.  Now  this  is  the  eternal  life,  that  they-would-know  you,  the  mono  true  God,  and  whom  you-sent-out,  Jesus  Christ.  I,  you,  I-glorified  upon  the  land,  the  ergon,  having-completed,  which  you-have-given  to-me,  in-order-that  I-may-do.  And  presently,  glorify  me,  you,  Father,  beside  yourself,  in-the  glory  which  I-had  pro  the,  the  cosmos,  to-be  beside  you.”

“I-manifested  of-you,  the  name  to-the  anthropoids  whom  you-gave  to-me  out-of  the  cosmos.  Yours(!)  they-were  and-to-me,  them  you-gave,  and  the  logos  of-you  they-have-kept.  Presently  they-have-known  that  all  as-much-as  you-have-given  to-me,  from  you  they-are;  because  the  messages  which  you-gave  to-me,  I-have-given  to-them,  and  they,  they-received,  and  they-have-known  truly  that  from  you  I-came-out,  and   they-believed  that  you,  me,  you-sent-out.  I,  about  them,  I-am-asking,  not  about  the  cosmos  I-am-asking,  but-on-the-contrary,  about  whom  you-have-given  to-me,  because  yours  they-are,  and  the  my-things,  all  yours  it-is,  and  the  your-things,  mine,  and  I-have-been-glorified  in  them.”

“And  no-longer  I-am  in  the  cosmos,  but  they,  in  the  cosmos,  they-are,  and-I  toward  you,  I-am-coming.  Pater,  holy,  keep  them  in  the  name  of-you  which  you-have-given  to-me,  in-order-that  they-may-be  one,  just-as  we.  While  I-was  with  them,  I,  I-was-keeping  them  in  the  name  of-you  which  you-have-given  to-me,  and  I-guarded,  and  no-one  out-of  them,  he-perished,  if  not  the  son  of-the  perdition,  in-order-that  the  writing  might-be-fulfilled.  Now  presently,  toward  you  I-am-coming,  and  these-things  I-am-speaking  in  the  cosmos,  in-order-that  they-may-have  the  joy,  the  my,  having-been-fulfilled  in  themselves.  I,  I-have-given  to-them  the  logos  of-you,  and  the  cosmos  hated  them,  because  not  they-are  out-of  the  cosmos,  just-as  I,  not  I-am  out-of  the  cosmos.  Not  I-ask  in-order-that  you-would-take  them  out-of  the  cosmos,  but-on-the-contrary,  that  you-would-keep  them  out-of  the  evil-one.  Out-of  the  cosmos,  not  they-are,  just-as  I,  not  I-am  out-of  the  cosmos.  Sanctify  them  in  the  truth;  the  logos,  the  your,  truth  it-is.  Just-as  me,  you-sent-out  into  the  cosmos,  and  I,  I-sent-out  them  into  the  cosmos;  and  for-the-sake-of  them,  I,  I-sanctify  myself  in-order-that  they-may-be  also,  they,  having-been-sanctified  in  truth.”​

“Now  not  for  these  I-am-asking  mono,  but-on-the-contrary,  also  for  the  ones-believing  through  the  logos  of-them  into  me,  in-order-that  all,  one,  they-may-be,  just-as  you,  Pater,  in  me  and-I  in  you,  in-order-that  also  they,  in  us,  they-may-be,  in-order-that  the  cosmos,  it-may-believe  that  you,  me,  you-sent-out.  And-I,  the  glory  which  you-have-given  to-me,  I-have-given  to-them,  in-order-that  they-may-be  one,  just-as  we,  one.  I  in  them,  and  you  in  me,  in-order-that  they-may-be  having-been-perfected  into  one,  in-order-that  it-may-know,  the  cosmos,  that  you,  me,  you-sent-out,  and  you-loved  them,  just-as  me,  you-loved.  Pater,  the-one  you-have-given  to-me,  I-desire  that  where  I-am,  I,  those-also  they-would-be  with  me,  in-order-that  they-may-behold  the  glory,  the  my,  which  you-have-given  to-me,  because  you-agape-loved  me,  pro  foundation  of-cosmos.  Pater  righteous,  also  the  cosmos,  you,  not  it-knows;  now  I,  you,  I-know,  and  these,  they-know  that  you,  me,  you-sent-out;  and  I-made-known  to-them  the  name  of-you,  and  I-will-make-known,  in-order-that  the  agape-love  which  you-agape-loved  me,  in  them,  it-may-be,  and-I  in  them.”
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August 1st, 2026

8/1/2026

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This Sunday continues the tradition of having the title of the Tenth Sunday after Pentecost. And with this Sunday being the “A Series”, the Gospel Reading is from the Gospel according to Matthew (14:13-21), and compared to the reading of last Sunday, a significant number of verses were skipped.

With the writings of this website, we have currently been going through the Gospel according to John, a significantly different Gospel account when compared to the other three, but also one with a lot of good news. And we are much farther along in that account, getting closer to Jesus’ arrest in Gethsemane. Jesus had been talking a lot about the “Paraclete”, the Holy Spirit who was to come after him.

In the last writing of this website, a connection had been made between the Gospel accounts and the four verbs of that second Paraclete, the Holy Spirit. In some of the other writings of this website, more connections have been made between the four accounts in their usual order and other sets of four. To give the reader somewhat of an overview, some of the connections to the four accounts are mentioned in this next paragraph.

There are different ways in which the angel of the Lord did some significant actions in the book of Genesis: the angel of the Lord teaches Hagar in Genesis 16, the angels of the Lord attack Sodom and Gomorrah in Genesis 19, an angel of the Lord leads someone to a ”significant other” in Genesis 24, and at the end of chapter 32, God wrestled with Jacob so that something significant is done (“to this day” occurs in the last verse of the chapter). Interestingly enough, you may be able to note similar actions in the book of Exodus: the Lord’s teaching of Moses, the Lord fighting against the Egyptians, the Lord leading his people out of Egypt, and the Lord giving some very significant words on Mt. Sinai. There are also the four prohibitions that are listed in Acts 15 that come from the centrally located section of the Pentateuch, the book of Leviticus. There are also the four significant sermons that are found in the book of Acts, in chapters 2, 3, 10, and 13. And there are also the first four epistles of the New Testament, from Romans to Galatians (and they are normally ordered by length, but Ephesians is slightly longer than Galatians and should have been put before it if length were the most important thing), and they deal with congregations at various stages with the Gospel, a much more important factor than the length of the writing. It should almost go without saying that there are significant connections between the four accounts and the four living creatures of the Lord’s throne that show up in book of Revelation. And they show up much earlier in the book of Ezekiel, in chapters 1 and 10; and the confusing thing is that they appear in a different order each time. These connections between living creatures and the four gospel accounts may especially be seen when taking into account the HISTORICAL PRESENTS within the accounts. Unfortunately some have tried to make connections between the creatures and the way in which the accounts started. The beginnings can be important in giving the structure of the work, but in this case, they also can make the connections a bit confusing.

In this part of the Gospel according to John, Jesus talks about his death and resurrection. And we are taking a little bit of that account at a time, in the order in which it has been laid out, and we are also not skipping any parts.

It should also be mentioned that we are going through that Gospel account with a unique translation called an EXTREMELY literal translation. If you are familiar with this style of translation, then you may wish to skip the next two paragraphs.

The first significant thing to mention regarding the description of this type of translation is that the chapter and verse numbers will not be included within the text itself. Both numbers were added quite later after the text was written, and they are certainly useful when someone is searching for a particular text, but the structure they imply is not always helpful. This pair of numerical designations makes the very beginning of the text important. There is always a first verse, and there is not always a fiftieth verse. With this structure, the focus tends to be on the beginning of the writing. The act of writing those verses is probably not the most important thing that the writer wants to get across to the reader. The biblical writers basically wanted the readers to focus on God and not on themselves. And the words are much more important than the numbers, and often those words lead the reader near the middle and/or the end of the text in some way, to give to the reader some structure to all the words being read.

It should also be noted that the words with hyphens occur when more than one English word is used to describe a single word of the ancient Greek. And it should also be noted that some of the words chosen below are meant to point out the close connection that often occurs between the English and Greek languages. It is also important to mention that the order of the words below is also the same order that is in the ancient Greek. This may help to show the important words, especially when another word besides the verb is first in the sentence or phrase. Sometimes this emphasis will be shown with a “(!)”. The exception to this translation order is that there are just a small number of words (like “therefore”, “now”) that are usually second in a sentence that are meant to be first when translated. And although it should be obvious, it should be said that repetition of words should be noted as another type of emphasis. One more thing to mention is that the verbs in capital letters are called HISTORICAL PRESENTS.  Historical presents are somewhat frequent within all the Gospel accounts. It is when a verb in a past tense is expected, but a verb in the present tense is given. More detail regarding the historical present has been explained elsewhere in these writings, and it may be helpful to read some of the other writings of this website. With all of the above things to consider, it will probably be helpful to have another translation or a study bible nearby as you read the text below.

What follows is an EXTREMELY literal translation of the second part of the what has been called the sixteenth chapter of the Gospel according to John (16:16-33). As was mentioned, Jesus is continuing to talk, and he had already mentioned the other “Paraclete” who will be helping after Jesus does his job of a death and resurrection. Those things are important, and those things continue to be important. And therefore, it should not be surprising that there is an HISTORICAL PRESENT. There are similar issues to today that distract us from the all-important things. And there has often been a “(!)” to emphasize the importance of “these things” that Jesus continues to say. And hopefully the following translation of this text will be helpful. And Jesus is starting the conversation:

“A-micron(!),  and  no-longer  you-behold  me;  and  again,  a-micron,  and  you-will-see  me.”

Therefore  they-said,  out-of  the  disciples  of-him,  toward  one-another,  “What  is  this,  which  he-is-saying  to-us,  ‘A-micron,  and  not  you-behold  me,  and  again,  a-micron,  and  you-will-see  me,’  and  ‘Because  I-am-going-away  toward  the  Father’?”  Therefore  they-were-saying,  “What  is  this  which  he-is-saying,  the  ‘micron’?  Not  do-we-know  what  he-is-speaking.”

He-knew,  the  Jesus,  that  they-were-wanting  him  to-question,  and  he-said  to-them,  “Concerning  this  are-you-seeking  with  one-another,  because  I-said,  ‘A-micron  and  not  you-behold  me,  and  again,  a-micron,  and  you-will-see  me’?  Amen,  amen,  I-am-saying  to-you  that  you-will-weep  and  you-will-lament,  you;  now  the  cosmos  will-rejoice;  you,  you-will-be-grieved,  but-on-the-contrary,  the  sorrow  of-you,  into  joy,  it-will-become.  The  woman,  when  she-gives-birth,  sorrow  she-has,  because  it-came,  the  hour  of-her;  now  when  she-gives-birth  to-the  child,  no-longer  she-remembers  the  distress,  because-of  the  joy  that  he-was-born,  an-anthropoid,  into  the  cosmos.  Therefore  also  you,  presently,  on-the-one-hand,  sorrow  you-have;  on-the-other-hand,  again  I-will-see  you,  and  it-will-rejoice  of-you,  the  cardiac;  and  the  joy  of-you,  no-one  takes  away-from  you.  And  in  that,  the  day,  me,  not  you-will-question  nothing.”

“Amen,  amen,  I-am-saying  to-you,  what  ever  you-ask  the  Father  in  the  name  of-me,  he-will-give  to-you.  Until  presently,  not  have-you-asked  nothing  in  the  name  of-me;  ask,  and  you-will-receive,  in-order-that  the  joy  of-you  may-be  having-been-filled.  These-things(!)  in  allegories  I-have-spoken  to-you;  it-is-coming,  an-hour,  when  no-longer  in  allegories  I-will-speak  to-you,  but-on-the-contrary,  in-plainness  concerning  the  Father  I-will-declare  to-you.  In  that,  the  day,  in  the  name  of-me  you-will-ask,  and  not I-will-say  to-you  that  I,  I-will-request  the  Father  concerning  you;  for  He,  the  Father(!),  brotherly-loves  you,  because  you,  me,  you-have-brotherly-loved,  and  you-have-believed  that  I,  from  the  God,  I-came-out.  I-came-out,  from  the  Father,  and  I-have-come  into  the  cosmos;  again  I-am-leaving  the  cosmos,  and  I-am-travelling  toward  the  Father.”

THEY-ARE-SAYING,  the  disciples  of-him,  “Behold,  presently  in  plainness  you-are-speaking,  and  an-allegory,  not  you-are-saying.  Presently  we-know  that  you-know  all-things,  and  no  need  you-have  in-order-that  anyone,  you  he-should-question;  in  this  we-believe  that  from  God  you-have-come-out.”
​
He-answered  them,  Jesus,  “Presently  you-believe?  Behold,  it-is-coming,  an-hour,  and  it-has-come  that  you-are-scattered,  each-one,  into  the  own-things,  and-me  mono,  you-would-leave;  and  not  I-am  mono,  because  the  Father,  with  me,  he-is.  These-things(!)  I-have-spoken  to-you  in-order-that,  in  me,  peace  you-may-have.  In  the  cosmos,  distress  you-have;  but-on-the-contrary,  have-courage,  I,  I-have-overcome  the  cosmos.”

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July 25th, 2026

7/25/2026

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If you have been following these writings, or if you have been going to church, you probably would know that this Sunday’s title is the Ninth Sunday after Pentecost. And with this year being the “A Series”, you probably would also know that the Gospel Reading is from the Gospel according to Matthew. And with all the verses that have been skipped from time to time, you might be a bit surprised that the text for this Sunday follows right after last week’s reading, and it is just one text (13:44-52). And with this text Jesus is continuing with his parables.

The plan is for this website to focus on the Word of God. With the writings of this website, we have currently been going through the Gospel according to John, a significantly different Gospel account when compared to the other three, but also one with a lot of good news. And we are much farther along in that account, getting closer to Jesus’ arrest in Gethsemane. And we are taking a little bit of that account at a time, in the order in which it has been laid out, and we are also not skipping any parts.

Jesus has been doing a lot of talking recently. And this is unusual in the Gospel accounts at this time in Jesus’ life. The focus in those accounts at this point in time is usually the institution of the Lord’s Supper. For Jesus to talk so much within the Gospel according to John is significant, and his words are certainly important.

We are currently focusing on the words of Jesus that he uses nowhere else. He has been mentioning another “Paraclete” that is coming. That title literally means “to call alongside”, and the implication is that someone who is called to go alongside of you is helpful. That is who Jesus was, and that is also who the Holy Spirit is now. This will be the fourth time that this Paraclete is mentioned, and after the text below we will look at the “bigger picture” of those times he was mentioned, and you may see a structure within those times he was mentioned.

It should also be mentioned that we are going through that Gospel account with a unique translation called an EXTREMELY literal translation. If you are familiar with this style of translation, then you may wish to skip the next two paragraphs.

The first significant thing to mention regarding the description of this type of translation is that the chapter and verse numbers will not be included within the text itself. Both numbers were added quite later after the text was written, and they are certainly useful when someone is searching for a particular text, but the structure they imply is not always helpful. This pair of numerical designations makes the very beginning of the text important. There is always a first verse, and there is not always a fiftieth verse. With this structure, the focus tends to be on the beginning of the writing. The act of writing those verses is probably not the most important thing that the writer wants to get across to the reader. The biblical writers basically wanted the readers to focus on God and not on themselves. And the words are much more important than the numbers, and often those words lead the reader near the middle and/or the end of the text in some way, to give to the reader some structure to all the words being read. (More will be said about this later.)

It should also be noted that the words with hyphens occur when more than one English word is used to describe a single word of the ancient Greek. And it should also be noted that some of the words chosen below are meant to point out the close connection that often occurs between the English and Greek languages. It is also important to mention that the order of the words below is also the same order that is in the ancient Greek. This may help to show the important words, especially when another word besides the verb is first in the sentence or phrase. Sometimes this emphasis will be shown with a “(!)”. The exception to this translation order is that there are just a small number of words (like “therefore”, “now”) that are usually second in a sentence that are meant to be first when translated. And although it should be obvious, it should be said that repetition of words should be noted as another type of emphasis. One more thing to mention, although it does not happen in the text below, is that the verbs in capital letters are called HISTORICAL PRESENTS.  Historical presents are when a verb in a past tense is expected, but a verb in the present tense is given. More detail regarding the historical present has been explained elsewhere in these writings, and it may be helpful to read some of the other writings of this website. With all of the above things to consider, it will probably be helpful to have another translation or a study bible nearby as you read the text below.

What follows is an EXTREMELY literal translation of the first part of the what has been called the sixteenth chapter of the Gospel according to John (16:1-15). As was mentioned, Jesus is continuing to talk, and it was also mentioned that this is the last time he will be mentioning the other “Paraclete”. As was also mentioned, these times the Spirit was mentioned will be all put together. And hopefully that will be helpful. Again, these are Jesus’ words right before he was arrested and killed; you can imagine that he probably has a few important things to say:

“These-things(!)  I-have-spoken  to-you  in-order-that  not  to-be-scandalized.  Apo-synagogue  they-will-make  you;  but-on-the-contrary,  it-is-coming  an-hour,  that  every  the-one  having-killed  you,  he-thinks  a-service  to-offer  to-the  God.  And  these-things(!)  they-will-do  because  not  do-they-know  the  Father  nor  me.  But-on-the-contrary,  these-things  I-have-spoken  to-you,  in-order-that  when  it-comes,  the  hour  of-them,  you-may-remember  them,  that  I,  I-told  you.  Now  these-things  to-you,  out-of  the-beginning  not  I-said,  because  with  you  I-was.” 

“Now  presently  I-am-going-away  toward  the-one  having-sent  me,  and  not-one  out-of  you  asks  me,  ‘Where  are-you-going-away?’  But-on-the-contrary,  because  these-things  I-have-spoken  to-you,  the  grief  has-filled  of-you  the  cardiac.  But-on-the-contrary,  I,  the-truth,  I-am-telling  to-you,  it-is-expedient  for-you  in-order-that  I,  I-should-come-away.  For  if  not  I-come-away,  the  Paraclete  not  he-will-come  toward  you;  now  if  I-travel,  I-will-send  him  toward  you.  And  having-come,  that-one,  he-will-convict  the  cosmos  concerning  sin  and  concerning  righteousness  and  concerning  judgment.  On-the-one-hand,  concerning  sin,  because  not  they-believe  into  me;  on-the-other-hand,  concerning  righteousness,  because  toward  the  Father  I-am-going-away,  and  no-longer  you-behold  me;  on-the-yet-another-hand  concerning  judgment,  because  the  ruler  of-the  cosmos,  this-one,  he-has-been-judged.”

“Still  many-things(!)  I-have  to-you  to-tell,  but-on-the-contrary,  not  you-are-able  to-bear  presently;  now  when  he-comes,  that-one,  the  Pneuma  of-the  truth,  he-will-guide  you  into  the  truth,  all;  for  not  he-will-speak  from  himself,  but-on-the-contrary,  what-things  he-will-hear,  he-will-speak,  and  the  coming-things  he-will-announce  to-you.  That-one(!),  me,  he-will-glorify,  because  out-of  the  thing-of-me,  he-will-take,  and  he-will-announce  to-you.  All-things  which  he-has,  the  Father,  mine  are;  on-account-of  this,  I-said  to-you  that  out-of  the  thing-of-me  he-takes,  and  he-will-announce  to-you.”

What follows are the verses that mention the Paraclete (and this is so easy to relate by using the chapter and verse designations; this can be seen as a benefit of those numbers), if you are interested in looking at them in more detail and the verbs that are connected to them: 14:26 (teach; remind), 15:26 (witness), 16:8 (convict)

The placement of these four Paraclete verbs is given within chapters 14 through 16. And their approximate presence is summarized in the line below. Each set of two verses is represented by an underline (“_”). And if there is just one verse left in the chapter, it will also be indicated with a line. A capital X indicates when one of those four verbs is within the two verses. Each period (“.”) indicates the beginning of a chapter.

.____________XX__.____________X_.___X_____________

A good question to ask is the following: So what? What this fully means will never be fully known. But hopefully the above layout was helpful in seeing a type of tabernacle or temple structure. Without the structure of chapter and verse, this type of a one-third and two-thirds structure, or of a halfway-endpoint structure, these two structures may be helpful. They may remind the Israelites of the layout of the tabernacle or temple, and it may be a good reminder of what else is in the scripture reminds God’s people of his special presence within this wilderness of sin. Both a one-third and a two-third’s position may be helpful as one moves along the way toward the goal; and the halfway and final positions are certainly good points as well. It may also be a good picture to have in the back of the mind as the text progresses.

The tabernacle and the temple were very special places. There was a place of sacrifice (where the two XX’s are), sort of the bad news, but having that allowed a person to go even farther, to the “holy of holies”, the most holy place (where the third and fourth X’s designate a structure, like the tabernacle or the temple). The Epistle to the Hebrews has a similar structure, and the first part of the epistle helps the reader to see that upcoming structure within in the text. (You may wish to look at Hebrews 1:1-4 and see how the mention of the significant words of “Son” and the “cleansing of sins” are near the one-third and two-thirds places in that first, run-on sentence.)

The above point gives some structure to the text, especially since there were no chapter and verse divisions when the writing first happened. Another good question to be asked at this point is the following: So what? It could again be said that what this means will never be fully known.

Jesus is taking some time out of his busy schedule to talk. And he is talking to some very special people. He is getting closer to his death, his sacrifice. With all that in mind, it is not too surprising that the next chapter is sometimes called Jesus’ “High Priestly Prayer”. After the structure of the place of sacrifice, after the movement to an EXTREMELY special place, Jesus is going to do his job, acting like the “go-between”, a high priest, someone who is between the Father and the world. And that is a wonderful perspective. And more could be said about that when these words are examined in greater detail.

The thought of a wonderful perspective may be also seen in the four verbs that the Holy Spirit accomplishes. That the Spirit teaches, reminds, witnesses, and convicts, those are four significant verbs. Why those four verbs, and why that order?

It is unfortunate that some people believe that there are four gospel accounts because of a lack of communication amongst the followers of Jesus after his ascension. Why else would there be such repetition? At the heart of the matter, the basic problem is that the four accounts are often treated as a history lesson, to help know what happened. With that perspective comes an EXTREMELY optimistic view of human nature. Some people believe that they do not need a Savior; they just need a good history teacher. And they rarely get one in a public school.

When something important happens, it is repeated. When God comes down, that is a significant event. And the normal order of the four gospel accounts is Matthew, Mark, Luke, and John, mainly because of the order of their corresponding living creatures of the Lord’s throne of a man, lion, ox, and eagle (see Ezekiel 1). A throne is an EXTREMELY significant chair.  With those living creatures being connected to the Lord’s throne, and with a throne comes glory or significance or some ramifications, the four Gospel Accounts have great significance. It is not just a history lesson; it is a salvation story, a story that REALLY happened. And Jesus really rescues.

There is a more “Hebrew” way of ordering the accounts, and this is done in at least one of the New Testament manuscripts. The authors are put first, the longer one first, and the secretaries are second, with the same issue regarding their length. With this ordering, basically the second and fourth accounts switch places: Matthew, John, Luke, Mark. (And this ordering is the reason behind an additional and significantly more positive ending being given to the Gospel according to Mark in some manuscripts; see 16:9-20.)

It may be hard to see an entire Gospel account summarized as one verb, but the lack of a numerical chapter-and-verse structure may help to see a special order within the accounts and both a purpose and a summary when it comes to their differences. Much could be said about the connections between these two things, but the comments will be kept to a minimum, and the reader may have a LOT more thoughts on the topic. Please feel free to share them.

Matthew and the Spirit teaches. Jesus does a LOT of teaching in this account. With the living creature of this account being a man, there is a close connection to teaching here.
John and the Spirit reminds. Jesus does a LOT of the same things that he did in the other accounts, his miracles, his words, and his actions as he headed toward the cross—being lifted up. And with the living creature of this account being the eagle, there is a connection to reminders, but with a slightly higher perspective.

Luke and the Spirit witnesses. Jesus does a LOT of things that support other people. With the living creature of this account being an ox, Jesus is certainly a strong one, but one who is gentle and willing to help others who are needing some help. And help is needed by all people. In this account, Jesus is “setting his face” toward Jerusalem, and the variety of people he helps along the way is significant.

Mark and the Spirit convicts. Jesus does a LOT of things to remind the people around them that they are sinners, to get back a proper perspective. It is interesting that, in this account, where in Luke (8:25), while Jesus is in the boat with the disciples during the storm, he asks them, “Where is the faith of you?”, in the Gospel according to Mark (4:40), he asks them a question with a slightly more negative perspective, “Not yet do you have faith?” One can see in Jesus a more pessimistic view of the disciples. Jesus needs to convict them (and us) regarding the made-up definitions of sin and righteousness and judgment. All of us naturally have our own definitions of these things. Jesus wants us to have better definitions, the right definitions, his definitions.

To compare the accounts is one benefit that is easy to accomplish because of the great and wonderful invention of the codex (a fancy name for “book”). Can you imagine having four long scrolls that need to be unrolled and rolled to their proper places to compare similar events? One thing that also happened that was helpful in keeping it a reverent observation was that the titles of Jesus and God-related words were that they were abbreviated, a reminder that something special is happening. We do not fully understand it. But we can certainly fully receive it as a gift. And Jesus is the Father’s gift to you.
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July 18th, 2026

7/18/2026

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If you have been following along with these writings, or if you have been going to church, you probably would know that this Sunday’s title is the Eighth Sunday after Pentecost. And with this year being the “A Series”, the Gospel Reading is from the Gospel according to Matthew, and it is a bit farther along than last week’s reading from the thirteenth chapter (13:1-9, 18-23). The first part of this week’s reading actually follows right after second part of the last week’s reading (13:24-30, 36-43). And Jesus continues to give other parables.

The plan is for this website to focus on the Word of God. With the writings of this website, we have currently been going through the Gospel according to John, a significantly different Gospel account when compared to the other three, but also one with a lot of good news. And we are much farther along in that account, getting closer to Jesus’ arrest in Gethsemane. And we are taking a little bit of that account at a time, in the order in which it has been laid out, and we are not skipping any parts. And we are currently focusing on the words of Jesus, and he has been mentioning another “Paraclete” that is coming. That title literally means to call alongside, and the implication is that someone who is called to go alongside of you is helpful. That is who Jesus was. And that is also who the Holy Spirit is now.

It should be mentioned that we are going through that Gospel account with a unique translation called an EXTREMELY literal translation. If you are familiar with this style of translation, then you may wish to skip the next two paragraphs.

The first significant thing to mention regarding the description of this type of translation is that the chapter and verse numbers will not be included within the text itself. Both numbers were added quite later after the text was written, and they are certainly useful when someone is searching for a particular text, but the structure they imply is not always helpful. This pair of numerical designations makes the very beginning of the text important. There is always a first verse, and there is not always a fiftieth verse. With this structure, the focus tends to be on the beginning of the writing. The act of writing those verses is probably not the most important thing that the writer wants to get across to the reader. The biblical writers basically wanted the readers to focus on God and not on themselves. And the words are much more important than the numbers, and often those words lead the reader near the middle and/or the end of the text in some way, to give to the reader some structure to all the words being read.

It should also be noted that the words with hyphens occur when more than one English word is used to describe a single word of the ancient Greek. And it should also be noted that some of the words chosen below are meant to point out the close connection that often occurs between the English and Greek languages. (This can help to make the Greek language a bit easier to learn; and this time only “brotherly love” is mentioned and not “agape-love”.) It is also important to mention that the order of the words below is also the same order that is in the ancient Greek. This may help to show the important words, especially when another word besides the verb is first in the sentence or phrase. Sometimes this emphasis will be shown with a “(!)”. The exception to this translation order is that there are just a small number of words (like “therefore”, “now”) that are usually second in a sentence that are meant to be first when translated. And although it should be obvious, it should be said that repetition of words should be noted as another type of emphasis. One more thing to mention, although it does not happen in the text below, is that the verbs in capital letters are called HISTORICAL PRESENTS.  An historical present is when a verb in a past tense is expected, but a verb in the present tense is given. More detail regarding the historical present has been explained elsewhere in these writings, and it may be helpful to read some of the other writings of this website. With all of the above things to consider, it will probably be helpful to have another translation or a study bible nearby as you read the text below.

What follows is an EXTREMELY literal translation of a second part of the what has been called the fifteenth chapter of the Gospel according to John (15:18-27); Jesus is continuing to talk. And he talks A LOT. He talked about the other “Paraclete” in the previous chapter, and he brings that up again in this section. Again, these are Jesus’ words right before he was arrested and killed:

“If  the  cosmos,  you  it-hates,  know  that  me(!),  proton  you,  it-has-hated.  If  out-of  the  cosmos  you-were,  the  cosmos,  really,  the  own,  it-would-brotherly-love;  now  because  out-of  the  cosmos,  not  you-are,  but-on-the-contrary,  I,  I-chose-out  you,  out-of  the  cosmos,  on-account-of  this,  it-hates  you,  the  cosmos.”
​
“Remember  the  logos  which  I,  I-said  to-you,  ‘Not  is  a-slave  greater-than  the  lord  of-him.’  If  me  they-persecuted,  also  you  they-will-persecute.  If  the  logos  of-me  they-kept,  also  the  yours,  they-will-keep.  But-on-the-contrary,  these-things,  all  they-will-do  into  you,  on-account-of  the  name  of-me,  because  not  they-recognize  the-one  having-sent  me.  If not  I-had-come  and  I-had-spoken  to-them,  sin  not  they-would-have.  Now  presently,  an-outward-showing  not  they-have  concerning  the  sin  of-them.  The  one,  me(!)  hating,  also  the  Pater  of-me,  he-hates.  If  the  works  not  I-had-done  in  them,  which  no-one  else  he-did,  sin  not  they-would-have.  Now  presently,  both  they-have-seen,  and  they-have-hated  both  me  and  the  Pater  of-me.  But-on-the-contrary,  in-order-that  it-may-be-fulfilled,  the  logos  which  in  the  law  of-them,  it-having-been-written,  that  ‘they-hated  me  freely’.  When  he-comes,  the  Paraclete  whom  I,  I-will-send  to-you,  from  the  Pater,  the  Pneuma  of-the  Truth,  which  from  the  Pater  he-travels-out,  that-one  he-will-witness  concerning  you;  now  also  you,  you-witness,  because  from  beginning  with  me  you-are.
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July 11th, 2026

7/11/2026

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This Sunday’s title is the Seventh Sunday after Pentecost. You probably knew that already. And with this year being the “A Series”, you also probably knew that the Gospel Reading is from the Gospel according to Matthew. The readings are slowly making their way through that account. But with last week’s reading being a jump from the tenth chapter of the account to the eleventh chapter, you are ready for the fact that this week’s reading jumps to the thirteenth chapter (13:1-9, 18-23). Part of this is the third of five sermons in the Gospel according to Matthew; that sermon is basically parables, and you may be familiar with the parable of the man who goes out to sow his seed. You may also be familiar with the Collect of the Day as well. God’s words do not glow in the dark (at least they do not USUALLY do that), but they are EXTTREMELY special words. And they do some very amazing things.

The plan is for this website to focus on the Word of God. With the writings of this website, we have currently been going through the Gospel according to John, a significantly different Gospel account when compared to the other three, but also one with a lot of good news. We are much farther along in that account, getting closer to Jesus’ arrest in Gethsemane. And we are taking a little bit of that account at a time, in the order in which it has been laid out, and we are not skipping any parts. And we are currently looking at the part of that account where Jesus essentially talks for an EXTREMELY long time.

It should be mentioned that we are going through that Gospel account with a unique translation called an EXTREMELY literal translation. If you are familiar with this style of translation, then you may wish to skip the next two paragraphs.

The first significant thing to mention regarding the description of this type of translation is that the chapter and verse numbers will not be included within the text itself. Both numbers were added quite later after the text was written, and they are certainly useful when someone is searching for a particular text, but the structure they imply is not always helpful. This pair of numerical designations tends to focus the reader on the very beginning of the text, where the writer started, and that is usually not be the most important thing that the writer wants to get across to the reader. His action of writing the document is definitely not the most important thing. The biblical writers basically wanted the readers to focus on God and not on themselves. And the words are much more important than the numbers, and often those words lead the reader near the middle and/or the end of the text in some way, to give to the reader some structure to all the words being read.

It should also be noted that the words with hyphens occur when more than one English word is used to describe a single word of the ancient Greek. And some of the words chosen below are meant to point out the close connection that often occurs between the English and Greek languages. (This can help to make the Greek language a bit easier to learn; and this time you get to experience the different types of love!) It is also important to mention that the order of the words below is also the same order that is in the ancient Greek. This may help to show the important words, especially when another word besides the verb is first in the sentence or phrase. Sometimes this emphasis will be shown with a “(!)”. The exception to this translation order is that there are just a small number of words (like “therefore”, “now”) that are usually second in a sentence that are meant to be first when translated. And although it should be obvious, it should be said that repetition of words should be noted as another type of emphasis. One more thing to mention, although it does not happen in the text below, is that the verbs in capital letters are called HISTORICAL PRESENTS.  An historical present is when a verb in a past tense is expected, but a verb in the present tense is given. More detail regarding the historical present has been explained elsewhere in these writings, and it may be helpful to read some of the other writings of this website. With all of the above things to consider, it will probably be helpful to have another translation or a study bible nearby as you read the text below.

What follows is an EXTREMELY literal translation of the first part of the what has been called the fifteenth chapter of the Gospel according to John (15:1-17); Jesus is continuing to talk. And he talks A LOT. He talked about the other “Paraclete” in the last section, and he will not bring that up again in this section. You may look ahead if you wish (15:26-27; 16:7-11; that is one nice thing about chapter and verse designations; those sentences are easy to find, based on that information). Or you may choose to wait and enjoy just the following section of scripture of Jesus’ words:

“I,  I-am  the  vine,  the  true-one;  and  the  Pater  of-me,  the  land-worker  he-is.  Every  branch  in  me  not  bearing  fruit,  he-takes  it;  and  every-one  the  fruit  bearing,  he-cleanses  it,  in-order-that  fruit,  more,  it-may-bear.  Already  you(!),  clean,  you-are,  on-account-of  the  word  which  I-have-spoken  to-you.  Remain  in  me,  and-I  in  you,  just-as  the  branch,  not  is-able,  fruit  to-bear  from  itself,  if  not  it-remains  in  the  vine,  thus  not-also  you,  if  not  in  me  you-remain.”

“I,  I-am  the  vine;  you,  the  branches.  The-one  remaining  in  me  and-I  in  him,  this-one  bears  fruit,  much;  because  without  me,  not  you-are-able  to-do  nothing.  If  not  anyone  remains  in  me,  he-was-thrown  out  as  the  branch,  and  he-was-dried-out,  and  they-synagogue  them,  and  into  the  fire  they-throw,  and  it-is-burned.  If  you-remain  in  me  and  the  words  of-me,  in  you  it-remains,  the  whatever  you-want,  ask,  and  it-will-happen  to-you.  In  this  he-was-glorified,  the  Pater  of-me,  in-order-that  fruit,  much  you-bear,  and  you-would-become  to-me  disciples.”
​
“Just-as  he-agape-ed  me,  the  Pater,  I-also  you(!)  I-agape-ed;  remain  in  the  agape,  the  my.  If  the  commands  of-me  you-watch,  you-will-remain  in  the  agape  of-me,  just-as  I,  the  commands  of-the  Pater  of-me  I-have-watched,  and  I-remain  of-him  in  the  agape.  These-things  I-have-spoken  to-you  in-order-that  the  joy,  the  my,  in  you  it-may-be,  and  the  joy  of-you  it-may-be-filled.” 
“This  is  the  command,  the  my,  in-order-that  you-agape  one-another,  just-as  I-agape-ed  you.  Greater  than-this  agape,  no-one  has,  that  anyone  the  psyche  of-him  he-should-place  on-behalf-of  the-brotherly-loved-ones  of-him.  You,  brotherly-loved-ones  of-me  you-are,  if  you-do  what  I,  I-command  you.  No-longer  I-say  to-you  “slaves”,  because  the  slave  not  he-knows  what  he-is-doing  of-him,  the  lord;  now  you  I-have-called  “brotherly-loved-ones”,  because  all-things  which  I-heard  back-from  the  Pater  of-me,  I-have-made-known  to-you.  Not  you,  me,  you-chose-out,  but-on-the-contrary,  I,  I-chose-out  you,  and  I-placed  you,  in-order-that  you,  you-should-go-out  and  fruit  you-should-bear,  and  the  fruit  of-you  it-should-remain,  in-order-that  the  what  ever  you-may-ask  the  Pater  in  the  name  of-me,  he-may-give  to-you.  These-things  I-command  to-you,  that  you-agape  one-another.”
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July 4th, 2026

7/4/2026

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This Sunday’s title is the Sixth Sunday after Pentecost. And the pattern continues of, with this year being the “A Series”, currently making our way through the Gospel according to Matthew. Last week’s reading was at the end of Jesus’ second sermon in that account, and this week’s reading makes a jump into the next chapter, with the reading being Matthew 11:25-30, and Jesus has some very gentle words within that text. There are certainly some passages of Law within the Gospel according to Matthew (and some of them were heard last week), but there are also many passages of Gospel. The text happens to be a passage of comfort and blessing. And there is certainly more to come.

With the writings of this website, we have been going through the Gospel according to John, a significantly different Gospel account, but also one with a lot of good news. We are much farther along in that account, getting closer to Jesus’ arrest in Gethsemane. And we are taking a little bit of that account at a time, in the order in which it has been laid out, and we are not skipping any parts.

It should be mentioned that we are going through that Gospel account with a unique translation called an EXTREMELY literal translation. If you are familiar with this style of translation, then you may skip the next two paragraphs.

The first significant thing to mention regarding the description of this type of translation is that the chapter and verse numbers will not be included within the text itself. Both numbers were added quite later after the text was written, and they are certainly useful when someone is searching for a particular text, but the structure they imply is not always helpful. This pair of numerical designations tends to focus the reader on the very beginning of the text, where the writer started, and that is usually not be the most important thing that the writer wants to get across to the reader. The biblical writers basically wanted the readers to focus on God and not on themselves. The words are much more important than the numbers, and often those words lead the reader near the middle and/or the end of the text in some way, to give to the reader some structure to all the words being read. (Those two places of middle and end are often important, and they can also remind the reader of the layout of the tabernacle/temple; near the middle was the place of sacrifice, and that allowed one to go farther on to a place of great and wonderful significance, what was called “the Holy of Holies” or “the Most Holy Place”.)

It should also be noted that the words with hyphens occur when more than one English word is used to describe a single word of the ancient Greek. And some of the words chosen below are meant to point out the close connection that often occurs between the English and Greek languages. (This can help to make the Greek language a bit easier to learn.) It is also important to mention that the order of the words below is also the same order that is in the ancient Greek. This may help to show the important words, especially when another word besides the verb is first in the sentence or phrase. Sometimes this emphasis will be shown with a “(!)”. The exception to this translation order is that there are just a small number of words (like “therefore”, “now”) that are usually second in a sentence that are meant to be first when translated. And although it should be obvious, it should be said that repetition of words should be noted as another type of emphasis. One more thing to mention is that the verbs in capital letters are called HISTORICAL PRESENTS.  An historical present is when a verb in a past tense is expected, but a verb in the present tense is given. More detail regarding the historical present has been explained elsewhere in these writings, and it may be helpful to read some of the other writings of this website. With all of the above things to consider, it will probably be helpful to have another translation or a study bible nearby as you read the text below.

What follows is an EXTREMELY literal translation of what could be called the second part of the what has been called the fourteenth chapter of the Gospel according to John (14:15-31); Jesus is continuing to talk. And this time he is talking about the other “Paraclete” that is coming; more about that will be after the text:

“If  you-agape  me,  the  commands,  the  my,  you-will-watch.  And-I,  I-will-request  the  Pater,  and  another  Paraclete  he-will-give  to-you,  in-order-that  with  you(!)  into  the  age  he-may-be.  The  Spirit  of-the  truth,  whom  the  cosmos  not  is-able-to  to-receive,  because  not  it-beholds  him  nor  it-knows;  you,  you-know  him,  because  alongside  you  he-remains,  and   in  you  he-will-be.”

“Not  I-will-leave  you  orphans;  I-am-coming  toward  you.  Yet  a-micron  and  the  cosmos,  me,  no-longer  it-beholds;  now  you,  you-behold  me,  because  I,  I-live  also,  you,  you-will-live.  In  that  the  day,  you-will-know,  you,  that  I,  in  the  Pater  of-me,  and  you  in  me,  and-I   in  you.  The-one  having  the  commands  of-me  and  watching  them,  that-one  is  the-one-agape-ing  me;  now  the  one-agape-ing  me,  he-will-be-agape-ed  by  the  Pater  of-me,  and-I  I-will-agape  him,  and  I-will-be-apparent  to-him  myself.”

HE-SAYS  to-him,  Judas,  not  the  Iscariot,  “Lord,  and  what  has-happened  that  to-us  you-are-about  to-be-apparent,  yourself,  and  not  to-the  cosmos?”

He-answered,  Jesus,  and  he-said  to-him,  “If  anyone  agapes  me,  the  logos  of-me  he-will-watch,  and  the  Pater  of-me,  he-will-agape  him,  and  toward  him  we-will-come,  and  an-abode(!)  alongside  him  we-will-make.  The-one  not  agape-ing  me,  the  words  of-me,  not  he-watches;  and  the  logos  which  you-hear,  not  is  mine,  but-on-the-contrary,  of-the-one  having-sent  me,  Pater.  These-things  I-have-spoken  to-you,  alongside  you  remaining;  now  the  Paraclete,  the  Spirit,  the  Holy,  the-one-which  he-will-send,  the  Pater  in  the  name  of-me,  that-one,  you,  he-will-teach  all-things,  and  he-will-hypo-remind  you  all-things  which  I-said  to-you,  I.  Peace(!)  I-leave  with-you,  peace,  the  my,  I-give  to-you;  not  just-as  the  cosmos  gives,  I,  I-give  to-you.  Do-not  let-be-disturbed  of-you  the  cardiac;  nor  let-it-be-cowardly.  You-heard  that  I,  I-said  to-you:  I-am-going-away,  and  I-am-coming  toward  you.  If  you-agape-ed  me,  you-would-have-rejoiced  ever  that  I-am-traveling  toward  the  Pater,  because  the  Pater,  greater  than-me  he-is.  And  presently  I-have-said  to-you  before  to-happen,  in-order-that  when  it-happens,  you-may-believe.  No-longer  many-things  I-will-speak  with  you,  for  he-is-coming,  the  of-the  cosmos  ruler,  and  in  me,  not  he-has  anything,  but-on-the-contrary,  in-order-that  it-may-know,  the  cosmos,  that  I-agape  the  Pater,  and  just-as  he-enjoined  me,  the  Pater,  thus  I-do.  Rise,  let-us-go  from-here.”

As was mentioned in the previous blog, this part of the Gospel according to John contains one of the most talkative Jesus’s of all four accounts. He talks for almost four chapters, and that is a significant length.

Much could be said about that. Much will be said about that, God willing, in the near future, with these blogs. Probably the most helpful comment at the present time would be to direct the reader’s attention to the promise of a Paraclete. Note that it is NOT a parakeet. Literally  speaking, it is someone who is called alongside. And the implication is that, being alongside, the Paraclete is able to help.

Since Jesus is calling the Holy Spirit ANOTHER Paraclete, that implies that he, himself, is also a type of Paraclete. That is a comforting thing. And THAT point brings up that there is a wide variety of ways to translate this word. You may want to look for some in some various translations of the bible.
​
For this blog, we will be adding up all the verbs that this Paraclete will be doing. In the last section of the text above, the two basic verbs of this other Paraclete are the verbs “to teach” and “to remind”. Those may be helpful to remember as other verbs will be shared.
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June 27th, 2026

6/27/2026

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This Sunday’s title is the Fifth Sunday after Pentecost. And the pattern continues. With the Gospel Reading, this year being the “A Series”, we are currently going through the Gospel according to Matthew, and the reading is Matthew 10:34-42. And Jesus continues the talk to his disciples. And he has some important things to say as his disciples go out to do his work. This is, after all, an ETERNAL life and death situation.
With the writings of this website, we have been going through the Gospel according to John, and that account has a much larger perspective than the other three. And we are much farther along in that account, getting closer to Jesus’ arrest in Gethsemane. We are taking a little bit of that account at a time, in the order in which it has been laid out, and we are not skipping any parts.

It should be mentioned that we are going through that Gospel account with a unique translation called an EXTREMELY literal translation. If you are familiar with this style of translation, then you may skip the next two paragraphs.

The first significant thing to mention regarding the description of this type of translation is that the chapter and verse numbers will not be included within the text itself. Both numbers were added quite later after the text was written, and they are certainly useful when someone is searching for a particular text, but the structure they imply is not always helpful. This pair of numerical designations tend to focus the reader on the very beginning of the text, where the writer started, and that is usually not be the most important thing that the writer wants to get across to the reader. The writers basically wanted the readers to focus on God and not on themselves. The words are much more important than the numbers, and often those words lead the reader near the middle and/or the end of the text in some way, to give to the reader some structure to all the words being read. (Those two places are often important, and they can remind the reader of the layout of the tabernacle/temple; near the middle was the place of sacrifice, and that allowed one to go farther on to a place of great and wonderful significance.)

It should also be noted that the words with hyphens occur when more than one English word is used to describe a single word of the ancient Greek. And some of the words chosen below are meant to point out the close connection that often occurs between the English and Greek languages. (This can help to make the Greek language a bit easier to learn.) It is also important to mention that the order of the words below is also the same order that is in the ancient Greek. This may help to show the important words, especially when another word besides the verb is first in the sentence or phrase. Sometimes this emphasis will be shown with a “(!)”. The exception to this translation order is that there are just a small number of words (like “therefore”, “now”) that are usually second in a sentence that are meant to be first when translated. And although it should be obvious, it should be said that repetition of words should be noted as another type of emphasis. One more thing to mention is that the verbs in capital letters are called HISTORICAL PRESENTS.  An historical present is when a verb in a past tense is expected, but a verb in the present tense is given. More detail regarding the historical present has been explained elsewhere in these writings, and it may be helpful to read some of the other writings of this website. With all of the above things to consider, it will probably be helpful to have another translation or a study bible nearby as you read the text below.

Before the text is given, it would be good to mention that this is one of the few places where Jesus is talking at the beginning of a chapter, and “Jesus said” will not be at the beginning of the text. This also happened back at the start of chapter ten. And it will happen again at the start of both chapter fifteen and sixteen. Jesus is doing a lot of talking as he approaches the crucifixion. If you have a study bible that has the words of Jesus in red, you will notice that Jesus is essentially talking until the start of chapter eighteen. To talk for four chapters is significant. And the plan is to discuss that at another time.

What follows is an EXTREMELY literal translation of what is the first part of the what has been called the fourteenth chapter of the Gospel according to John (14:1-14); and as was mentioned above, Jesus is talking here:

“Do-not  let-be-troubled  of-you,  the  cardiac;  believe  into  the  God,  and  into  me  believe.  In  the  house(!)  of-the  Father  of-me,  abodes,  many,  there-are;  now  if  not,  I-would-have-said  ever  to-you,  that  I-am-traveling  to-prepare  a-place  for-you;  and  if  I-travel  and  I-prepare  a-place  for-you,  again  I-am-coming,  and  I-will-take-along  you  toward  myself,  in-order-that,  where  I-am,  I,  also  you,  you-may-be.  And  where  I,  I-am-going-away,  you  fully-know  the  way.

HE-SAYS  to-him,  Thomas,  “Lord,  not  we-fully-know  where  you-are-going-away;  how  are-we-able  the  way  to-fully-know?”

HE-SAYS  to-him,  the  Jesus,  “I,  I-am  the  way  and  the  truth  and  the  life;  no-one  comes  toward  the  Father,  if  not  through  me.  If  you-had-known  me,  also  the  Father  of-me  you-will-know;  and  from  presently  you-know  him,  and  you-have-seen  him.”

HE-SAYS  to-him,  Philip,  “Lord,  show  to-us  the  Father,  and  it-suffices  for-us.”

HE-SAYS  to-him,  the  Jesus,  “So-much  chrono  with  you  I-am,  and   not  you-have-known  me,  Philip?  The-one  having-seen  me,  he-has-seen  the  Father;  how  you,  you-say,  ‘Show  to-us  the  Father’?  Not  do-you-believe  that  I,  in  the  Father,  and  the  Father  in  me  he-is?  The  messages  which  I,  I-am-saying  to-you  from  myself,  not  I-do-speak;  now  the  Father  in  me  remaining,  he-does  the  ergon  of-him.  Believe  me  that  I  in  the  Father  and  the  Father  in  me;  now  if  not,  on-account-of  the  ergons  themselves,  believe.  Amen,  amen,  I-am-saying  to-you,  the-one  believing  into  me,  the  ergons  which  I,  I-am-doing,  that-one-also  will-do,  and  greater-than  these  he-will-do,  because  I,  toward  the  Father,  I-am-traveling;  and  the  what  ever  you-ask  in  the  name  of-me,  this  I-will-do,  in-order-that  he-may-be-glorified,  the  Father  in  the  Son.  If  anything(!)  you-ask  me  in  the  name  of-me,  I,  I-will-do.”
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June 20th, 2026

6/20/2026

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This Sunday’s title is the Fourth Sunday after Pentecost, and similar things certainly continue. With the Gospel Reading, this year being the “A Series”, we are going through the Gospel according to Matthew, the first of three somewhat similar accounts of Jesus. And you might say that the Gospel Reading for this Sunday continues after last week’s reading (of Matthew 9:35-10:8, with the option of also including verses 9-20). This week’s reading is Matthew 10:5a, 21-33. Jesus continues talking to his disciples. And he has some important things to say as his disciples go out to do his work.

With the writings of this website, we have been going through the Gospel according to John, certainly the dissimilar Gospel account. And we are farther along in that account, getting closer to Jesus’ arrest in Gethsemane. We are taking a little bit of that account at a time, in the order in which it has been laid out, and we are not skipping any parts. But we also reserve the right to repeat the things that are important. (After all, this happens frequently when it comes to God’s words.)

While mentioning the topic of repeating ourselves, it should be mentioned that we are going through that Gospel account with a unique translation called an EXTREMELY literal translation. If you are familiar with this style of translation, then you may skip the next four paragraphs.

The first significant thing to mention regarding the description of this type of translation is that the verse numbers will not be included within the text itself. Both the chapter numbers and verse numbers were added quite later after the text was written, and they are certainly useful when someone is searching for a particular text, but the structure they imply is not always helpful. These numerical designations tend to focus the reader on the very beginning of the text, where the writer started, and that is usually not be the most important thing that the writer wants the reader to remember. The writers basically wanted the readers to focus on God and not on themselves. And the words are much more important than the numbers, and often those words lead the reader near the middle and/or the end of the text in some way. (After all, you might say that Jesus came the first time in the middle of time, and Jesus will come again at the end of time. That gives some structure to our lives, and to the text as well.)

Jesus says his “Amen, amen” near the beginning and ending of the section of the text below. It seems that what Jesus adds to those two instances distance him from his disciples, and it helps point to Jesus as true Savior. We should trust no other person, and that certainly includes ourselves.​

It should also be noted that the words with hyphens occur when more than one English word is used to describe a single word of the ancient Greek. And some of the words chosen below are meant to point out the close connection that often occurs between the English and Greek languages. (Hopefully that is helpful and not confusing.) It is also important to mention that the order of the words below is also the same order that is in the ancient Greek. This may help to show the important words, especially when another word besides the verb is first in the sentence or phrase. Sometimes this emphasis is shown with a “(!)”. The exception to this translation order is that there are just a small number of words (like “therefore”, “now”) that are usually second in a sentence that are meant to be first when translated. And although it should be obvious, it should be said that repetition of words should be noted as another type of emphasis. One more thing to mention is that the verbs in capital letters are called HISTORICAL PRESENTS.  An historical present is when a verb in a past tense is expected, but a verb in the present tense is given. In this section of the Gospel account, it is a very unique thing that this section contains the instances within this account of the historical present of the verb “to answer”. You might say that the answers that Jesus GIVES are always important for his followers. And Jesus keeps on giving.

More detail regarding the historical present has been explained elsewhere in these writings, and it may be helpful to read some of the other writings of this website. With all of the above things to consider, it will probably be helpful to have another translation or a study bible nearby as you read the text below.

What follows is an EXTREMELY literal translation of what is the second and final part of the what has been called the thirteenth chapter of the Gospel according to John (13:21-38).

These-things  having-said,  the  Jesus  was-troubled  in-the  spirit,  and  he-martyred,  and  he-said,  “Amen,  amen,  I-am-saying  to-you  that  one  out-of  you,  he-will-hand-over  me.”  They-were-looking  into  one-another,  the  disciples,  being-perplexed  about  whom  he-is-speaking.

He-was  reclining,  one  out-of  the  disciples  of-him,  in  the  bosom  of-the  Jesus,  whom  he-agaped,  the  Jesus.  Therefore  HE-NODS  to-this-one,  Simon  Petros,  to  inquire  who,  --  it-was  about  whom  he-is-speaking.

Therefore,  having-fallen-back,  that-one,  thus  upon  the  chest  of-the  Jesus,  HE-SAYS  to-him,  “Lord,  who  is-it?"

HE-ANSWERS,  the  Jesus, “That-one  he-is  to-whom  I,  I-will-dip  the  morsel,  and  I-will-give  to-him.”  Therefore  having-dipped  the  morsel,  HE-TAKES  and  HE-GIVES  to-Judas  of-Simon  Iscariot. 

And  after  the  morsel,  then  he-came-into,  into  that-one,  the  Satan.  Therefore  HE-SAYS  to-him,  the  Jesus,  “What  you-are-doing,  do  quickly.”  Now  this,  no-one  knew  of-the-ones  reclining,  toward  what  he-said  to-him;  for  some  were-thinking,  since  the  moneybag  he-had,  Judas,  that  HE-SAYS  to-him,  the  Jesus,  “Agora  of-what  we-need,  we-have  into  the  Feast,”  or  to-the  poor,  in-order-that  something  he-should-give.  Therefore  having-taken  the  morsel,  that-one,  he-came-out  immediately;  now  it-was  night.

Therefore  when  he-came-out,  HE-SAYS,  Jesus,  “Presently  he-was-glorified,  the  Son  of-the  Man,  and  the  God  is-glorified  in  him;  if  the  God  is-glorified  in-him,  both  the  God  will-glorify  him  in  him,  and  immediately  he-will-glorify  him.  Children,  still  a-micron  with  you  I-am;  you-will-seek  me,  and  just-as  I-said  to-the  Jews  that  where  I,  I-am-going-away,  you,  not  you-are-able  to-come,  also  to-you  I-am-saying  just-now.  A-commandment(!),  a-new-one,  I-am-giving  to-you,  in-order-that  you-agape  one-another,  just-as  I-agaped  you,  in-order-that  also  you,  you-agape  one-another.  In  this  they-will-know,  all,  that  my  disciples  you-are,  if  agape  you-have  in  one-another.”

HE-SAYS  to-him,  Simon  Petros,  “Lord,  where  are-you-going-away?”

He-answered  him,  Jesus,  “Where  I-go-away,  not  you-are-able,  me  presently  to-follow,  now  you-will-follow  hysteron.”

HE-SAYS  to-him,  the  Petros,  “Lord,  on-account-of  what,  not  I-am-able,  you  to-follow  yet?  The  psyche  of-me  on-behalf-of  you  I-will-place.”

HE-ANSWERS  Jesus,  “The  psyche  of-you  on-behalf-of  me  you-will-place?  Amen,  amen,  I-am-saying  to-you,  certainly  not  a-rooster  phones  until  which  you-deny  me  thrice.”
​
Thank you for making it to the end. And you are right in thinking that a rooster cannot phone anyone. Hopefully you understood it to be the verb “to call” or “to crow”.

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June 13th, 2026

6/13/2026

0 Comments

 
This Sunday’s title is the Third Sunday after Pentecost, and similar things continue. This year, being the “A Series”, we are going through the Gospel according to Matthew, the first of three somewhat similar accounts of Jesus. The Gospel Reading for this Sunday is Matthew 9:35-10:8, with the option of also including verses 9-20.


With the writings of this website, we have been going through the Gospel according to John, a significantly different Gospel account. We are taking a little bit at a time, in the order in which it has been laid out, and we are not skipping any parts. And we are also hoping that, by the end of the church year, we would be close to finishing a very special translation of that Gospel account. We are currently calling that special translation an EXTREMELY literal translation. And we are currently in what is called chapter twelve of that Gospel account. If you are familiar with this style of translation, then you may bypass the next two paragraphs.


The first significant thing to mention regarding the description of this type of translation is that the verse numbers will not be included within the text itself. Both the chapter numbers and verse numbers were added quite later after the text was written, and they are certainly helpful when someone is searching for a particular text, but the structure they imply is not always helpful. These numerical designations tend to focus the reader on the very beginning of the text, where the writer started, and that is usually not the most important thing that the writer wants the reader to remember. The writers basically wanted the readers to focus on Jesus and not themselves. And the words are much more important than the numbers, and often those words lead the reader near the middle and/or the end of the text in some way. (Jesus says his “Amen, amen” near the middle and end of his last words of the text below. This helps to give a structure to his words and points to Someone very important.)


It should also be noted that the words with hyphens occur when more than one English word is used to describe a single word of the ancient Greek. And some of the words chosen below are meant to point out the close connection that often occurs between the English and Greek languages. (Hopefully that is not too distracting.) It is also important to mention that the order of the words below is also the same order that is in the ancient Greek. This may help to show the important words, especially when another word besides the verb is first in the sentence or phrase. Sometimes this emphasis is shown with a “(!)”. The exception to this translation order is that there are just a small number of words (like “therefore”, “now”) that are usually second in a sentence that are meant to be first when translated. And although it should be obvious, it should be said that repetition of words should be noted as another type of emphasis. One more thing to mention is that the verbs in capital letters are called HISTORICAL PRESENTS. In this section of the Gospel account, they are becoming much more frequent.  That is when a verb in a past tense is expected, but a verb in the present tense is given. This special characteristic of some of the verbs has been explained elsewhere in these writings, and it may be helpful to read some of the other writings of this website. With all of the above things to consider, it will probably be helpful to have another translation or a study bible nearby as you read the text below.


So what follows is an EXTREMELY literal translation of what is essentially the second half of the Gospel according to John, where Jesus is getting close to his death and resurrection. This is the first part of the what has been called the thirteenth chapter of the Gospel according to John (13:1-20).


Now  pro  the  Feast  of-the  Pascha,  having-known,  the  Jesus,  that  it-came  of-him,  the  hour,  in-order-that  he-should-remove  out-of  the  cosmos,  this,  toward  the  Father,  having-agape  the  own-ones,  the  in  the  cosmos,  into  telos  he-agape  them.  And  supper  happening,  the  diabolos  already  having-thrown  into  the  cardiac  in-order-that  he-should-give-over  him,  Judas  of-Simon  Iscariot,  having-known  that  all  he-gave  to-him,  the  Father,  into  the  hands,  and  that  from  God  he-came-out,  and  toward  the  God  he-is-going-away,  HE-RISES  out-of  the  supper,  and  he-places  the  garments,  and  having-taken  a-towel,  he-tied-around  himself;  then  HE-THROWS  water  into  the  basin,  and  he-began  to-wash  the  feet  of-the  disciples  and  to-wipe-off  with  the  towel  with-which  he-was  having-been-tied-around.


Therefore  HE-COMES  toward  Simon  Peter;  HE-SAYS  to-him,  “Lord,  you(!)  of-me  you-wash  the  feet?”


He-answered,  Jesus,  and  he-said  to-him,  “What  I,  I-am-doing,  you(!)  not  you-know  yet,  now  you-will-know  after  these-things.”


HE-SAYS  to-him,  Peter,  “Certainly  not  you-will-wash  of-me  the  feet  into  the  age.”
He-answered,  Jesus,  him,  “If  not  I-wash  you,  not  you-have  part  with  me.”


HE-SAYS  to-him,  Simon  Peter,  “Lord,  not  the  feet  of-me  mono,  but-on-the-contrary,  also  the  hands  and  the  head.”


HE-SAYS  to-him,  the  Jesus,  “The-one  having-been-bathed,  not  he-has  a-need,  if  not  the  feet  to-wash,  but-on-the-contrary,  he-is  catharsis,  whole;  and  you,  catharsis  you-are,  but-on-the-contrary,  not  all.”  For  he-knew  the-one  giving-over  him;  on-account  of-this  he-said  that  not  all  catharsis  you-are.
​

Therefore  when  he-washed  the  feet  of-them,  and  he-took  the  garments  of-him,  and  he-reclined  again,  he-said  to-them,  “Do-you-know  what  I-have-done  to-you?  You,  you-call  me  ‘The Teacher’  and  ‘The Lord’,  and  well  you-say,  for  I-am.  Therefore  if  I,  I-washed  of-you  the  feet,  the  Lord  and  the  Teacher,  also  you,  you-ought,  of-one-another  to-wash  the  feet.  For  an-example(!)  I-gave  to-you  in-order-that  as  I,  I-did  to-you,  also  you,  you-may-do.  Amen,  amen,  I-am-saying  to-you,  not  is  a-slave  greater-than  the  lord  of-him,  nor  an-apostle  greater-than  the-one  sending  him.  If  these-things  you-know,  blessed  are-you  if  you-do  them.  Not  about  all  of-you  I-am-saying;  I,  I-know  whom  I-spoke-out,  but-on-the-contrary,  in-order-that  the  graph  might-be-fulfilled,  “The-one  chewing  of-me  the  bread,  he-lifted-against,  against  me,  the  heel  of-him.”  Since  now  I-am-saying  to-you  pro  the  to-happen,  in-order-that  you-may-believe  when  it-happens  that  I,  I-am.  Amen,  amen,  I-am-saying  to-you,  the-one  receiving  the  someone  I-am-sending,  me  he-receives,  now  the  me,  the-one-receiving,  he-receives  the-one  having-sent  me.”

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June 6th, 2026

6/6/2026

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This Sunday’s title is the Second Sunday after Pentecost, and that type of title will continue for a significant amount of time. And since this year we are going through the so-called “A Series”, we will also be looking at the Gospel according to Matthew for a significant amount of time. The Gospel Reading for this Sunday is Matthew 9:9-13. From this point on in time, until the end of the church year, a section of the Gospel according to Matthew will usually be taken, some parts may be skipped, and the church year will end when the reading gets somewhat near the end of that Gospel account (at chapter twenty-five).

Within the writings of this website, we have been going through the Gospel according to John for a significant amount of time. We are taking a little bit at a time, in the order in which it has been laid out, and we are not skipping any parts. We are also hoping that, by the end of the church year, we would be close to finishing a special translation of that Gospel account.

We are translating that text in a very unique way, what we are currently calling an EXTREMELY literal translation. And we are currently in what is called chapter twelve of that Gospel account. If you are familiar with this style of translation, then you may bypass the next two paragraphs.

The first significant thing to mention regarding the description of this type of translation is that the verse numbers will not be included within the text itself. Both the chapter numbers and verse numbers were added quite later after the text was written, and they are certainly helpful when someone is searching for a particular text, but the structure they imply is not always helpful. These numerical designations tend to focus the reader on the very beginning of the text, where the writer started, and that is usually not be the most important thing that the writer wants the reader to remember. The writers basically wanted the readers to focus on Jesus and not themselves. And the words are much more important than the numbers, and often those words lead the reader near the middle and/or the end of the text in some way.

It should also be noted that the words with hyphens occur when more than one English word is used to describe a single word of the ancient Greek. And some of the words chosen below are meant to point out the close connection that often occurs between the English and Greek languages. (A point could be made in this regard that the meanings of words can change over the centuries.) It is also important to mention that the order of the words below is also the same order that is in the ancient Greek. This may help to show the important words, especially when another word besides the verb is first in the sentence or phrase. Sometimes this emphasis is shown with a “(!)”. The exception to this translation order is that there are just a small number of words (like “therefore”, “now”) that are usually second in a sentence that are meant to be first when translated. And although it should be obvious, it should be said that repetition of words should be noted as another type of emphasis. One more thing to mention is that, although this does not occur in the text below, the verbs in capital letters are called HISTORICAL PRESENTS. That is when a verb in a past tense is expected, but a verb in the present tense is given. This special characteristic of some of the verbs has been explained elsewhere in these writings, and it may be helpful to read some of the other writings of this website. With all of the above things to consider, it will probably be helpful to have another translation or a study bible nearby as you read the text below.

It is not a coincidence that commentaries end at John 12:50. This is a significant point. There are some significant events before this verse. In this Gospel account, before Jesus’ entry into Jerusalem, he had recently raised Lazarus from the dead. It was laid out in the text that this miracle resulted in a conspiracy to kill Jesus … and Lazarus as well! Jesus is anointed by Mary, and he enters Jerusalem.  At that point the Pharisees said to each other that the world had gone after him (12:19). And this point is further attested in that Greeks are asking to see Jesus (12:21). In response to that request, Jesus predicts both his death and his glorification, his being lifted up on a cross (12:32). His being lifted up is something that was mentioned very early in the account (3:14). Some significant things are being brought together as Jesus comes to his cross.

So what follows is an EXTREMELY literal translation of the last part of what has been called the twelfth chapter of the Gospel according to John (12:37-50). And since we are getting near Jesus’ death and resurrection, and at the end of this reading is a very important combination of words that will be discussed:

Now  so-many(!),  he,  signs  having-done  in-front-of  them,  not  they-were-believing  into  him,  in-order-that  the  word  of-Isaiah,  the  prophet,  it-might-be-fulfilled,  which  he-said,  “Lord,  who  believed  the  report  of-us?  And  the  arm  of-the-Lord,  to-whom  was-it-apocalypsed?”  On-account-of  this,  not  they-were-able  to-believe,  because  again  he-said,  Isaiah,  “He-has-blinded  of-them  the  eyes,  and  he-hardened  of-them  the  cardiac,  in-order-that  not  they-might-see  with-the  eyes,  and  they-might-understand  with-the  cardiac,  and  they-might-turn,  and  I-will-cure  them.”  These-things(!)  he-said,  Isaiah,  because  he-saw  the  doxa  of-him,  and  he-spoke  concerning  him.  Nevertheless  however,  even  out-of  the  rulers,  many  believed  into  him,  but-on-the-contrary,  on-account-of  the  Pharisees,  not  they-were-confessing,  in-order-that  not  out-of-synagogue  they-might-become,  for  they-agaped  the  doxa  of-the  anthropoid  more  than  the  doxa  of-the  God.

Now  Jesus(!),  he-cried-out,  and  he-said,  “The-one  believing  into  me,  not  he-believes  into  me,  but-on-the-contrary,  into  the-one  having-sent  me;  and  the-one  beholding  me,  he-beholds  the-one  having-sent  me.  I(!),  a-light  into  the  cosmos,  I-have-come,  in-order-that  every  the-one  believing  into  me,  in  the  darkness  not  he-may-remain.  And  if  anyone  of-me  he-hears  the  sayings,  and  not  he-guards,  I,  not  do-judge  him,  for  not  I-came  in-order-that  I-might-judge  the  cosmos,  but-on-the-contrary,  in-order-that  I-might-save  the  cosmos.  The  one  setting-aside  me  and  not  receiving  the  sayings  of-me,  he-has  the-one  judging  him.  The  word  which  I-spoke,  that  it-will-judge  him  in  the  eschaton  day.  Because  I,  out-of  myself  not  did-I-speak,  but-on-the-contrary,  the-one  having-sent  me,  Father,  he  to-me,  a-commandment  it-has-been-given,  what  I-may-say  and  what  may-I-speak.  And  I-know  that  the  commandment  of-him,  life  eternal  it-is;  therefore  what-things  I,  I-am-speaking,  even-as  he-has-said  to-me,  the  Father,  thus  I-am-speaking. 

With such a significant person as One who is both God and Man, and at such a significant turning point in the life of Jesus, it is not at all inappropriate to ask this question: Why are there four Gospel accounts? To have just one account would make the life of Jesus like a history lesson. Four accounts mean that Jesus was AND STILL IS important. It is like having four people sitting around someone EXTREMELY important and each one giving his or her perspective. And it is not every day that the true God comes down and becomes a true man as well.

When it comes to the structure of the Gospel according to John, there is a definite progression of Jesus toward Jerusalem, and during that journey there is a structure that follows the Jewish festivals of the year, from Passover in the spring to Hanukah in the winter. And then obviously it comes back to that special spring when Jesus is doing Passover and his crucifixion.

The Jewish influence on Jesus is obviously significant. That may be seen in the Old Testament. And what may also be seen as a Jewish influence is the similarity of this Gospel account to what is called a “Word of Exhortation”. It is a special type of sermon, given at the synagogue. A word of exhortation was given by St. Paul when he was at Pisidian Antioch, in a synagogue. (See Acts 13:15 and what follows for that particular sermon.) Another writing that has been termed a word of exhortation is what is known as the Epistle of the Hebrews. (See Hebrews 13:22 for that title.)

All three “words of exhortations” have “thus … he has said” at some point. It is in Acts 13:34 and Hebrews 4:4. And that combination also appears here in the last few words above. Why would that be?

It would be good to consider the bigger context. The Gospel according to John does not appear in manuscripts separately from the other accounts. The four are there, almost always in the usual order that is most familiar to everyone. The only other significant order is that of a more Jewish one, with the disciples first and the secretaries second, in the order in which the longer one is before the shorter one. This order is essentially Matthew, John, Luke, Mark, and this is where the longer ending of Mark is found. It seems as though the four accounts were meant to be together.

Paper, actually papyrus, was expensive back then, and so it was a commitment to have all the accounts together.

The first three accounts are so similar that they have been called the “synoptic” accounts, those of a similar perspective. But they do have some important differences that are significant. And it is not too much a stretch to think of the Gospel according to Matthew as emphasizing the Father, the Gospel according to Mark emphasizing the Son, and the Gospel according to Luke, with the connection to Acts, as emphasizing the Holy Spirit.

In a word of exhortation, the person speaking is saying something important, then the point is made that something should be done, or more specifically, what should NOT be done, in light of what was said. The first part of such a “word” has already been put forward, that of, “thus he has said”. The second part is “therefore, do not”. This appears in Acts 13:40 and Hebrews 10:35. The word “therefore” is abundant in the Gospel according to John, but not with the word “do not” (and it could be noted at this point that “do not” is actually one word in the Greek language).

The Gospel according to John may be seen as a partial word of exhortation. To have Jesus say some things is good. Are they commands? Not too often. Looking at these Gospel accounts as a whole, they certainly emphasize what the Christ has done for his followers, even for his present-day followers.

More will be said about this as the study gets to the end. But the writer continues to emphasize the talking of Jesus. And he definitely was an important person. And he had some important words to say. And those words make a BIG difference.
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