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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 Just because we have an Old Testament, it does not mean that we call it the 'Outdated Testament'.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!

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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May 30th, 2026

5/30/2026

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This Sunday’s title may be the First Sunday after Pentecost, but it is more widely known as Trinity Sunday. This is the Sunday which is given as a reminder of the foundational teaching that God is certainly one God, yet he is also three “Persons”, Father, Son, and Holy Spirit. The word “triune” tries to get across this amazing point of the three in one. The Gospel Reading for this Sunday is commonly known as the Great Commission (Matthew 28:16-20). It contains the mandate to baptize in the name of the Father, Son, and Holy Spirit. This is also the Sunday when the Athanasian Creed is confessed, and much could be said about that Creed, especially since it is not well known. Fortunately there are some helpful introductory words about that Creed in the Lutheran Service Book.

Within the writings of this website, we are currently going through the Gospel according to John, translating a section of the text at a time in a unique way, in the order in which it appears in the text, without skipping any parts. We are currently in what has been called chapter twelve of that Gospel account.

If you are familiar with the writings of this website, you would know that it has been stated many times that the texts are translated in an EXTREMELY literal fashion. There are certainly countless ways to translate a text. That particular type of translation will be defined in the next two paragraphs. If you are familiar with this style of translation, 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 words are much more important than the numbers, and often those words lead the reader near the middle and/or the end 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. (The word “phone” will come up again; 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. (The verb is usually first in Greek.) 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. 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. 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 a part of what has been called the twelfth chapter of the Gospel according to John (12:20-36), with Jesus just having entered Jerusalem on what is now known as Palm Sunday. We are getting very near the end:

Now  they-were  Hellenists,  some  out-of  the-ones  going-up,  in-order-that  they-might-kiss-toward  in  the  Feast;  therefore  these(!),  they-came-toward  to-Philip,  the-one  from  Bethsaida  of-the  Galilee,  and  they-were-asking  him  saying,  “Lord,  we-want  the  Jesus  to-see.” 

HE-COMES,  the  Philip,  and  HE-SAYS  to-the  Andrew;  HE-COMES  Andrew  and  Philip,  and  THEY-SAY  to-the  Jesus.  Now  the  Jesus(!),  HE-ANSWERS  them  saying,  “It-has-come,  the  hour,  in-order-that  he-may-be-glorified,  the  Son  of-the  Anthropoid.  Amen,  amen,  I-am-saying  to-you,  if  not  the  grain  of-the  wheat,  having-fallen  into  the  ground,  it-dies;  it,  alone,  it-remains;  now  if  it-dies,  much  fruit  it-bears;  the-one  brotherly-loving  the  psyche  of-him,  he-loses  it,  and  the  one-hating  the  psyche  of-him  in  the  cosmos,  this  into  life  eternal  he-will-guard  it. If  me,  anyone  deacons,  me  let-him-follow,  and  where  I-am,  I,  there  also  the  deacon,  the  my,  he-will-be;  if  anyone,  me  deacons,  he-will-honor  him,  the  Father.  Presently  the  psyche  of-me  it-has-been-troubled,  and  what  may-I-say?  Father  save  me  out-of  the  hour,  this?  But-on-the-contrary,  on-account-of  this  I-came  into  the  hour,  this.  Father,  doxa  of-you,  the  name.”

Therefore  it-came,  a-phone  out-of  the  heaven,  “Both  I-doxated,  and  again  I-will-doxa.”  Therefore  the  crowd(!),  the-one  standing,  and  having-heard,  it-was-saying  “Thunder  to-have-happened.”  Others  were-saying,  “An-angel(!)  to-him  he-has-spoken.”

He-answered,  Jesus,  and  he-said,  “Not  on-account-of  me,  the  phone,  this,  it-has-happened,  but-on-the-contrary,  on-account-of  you.  Presently  judgment  is  of-the  world,  this;  now  the  ruler  of-the  cosmos(!),  this,  it-shall-be-thrown-out,  outside.  And-I,  if  I-am-lifted-up  out-of  the  earth,  all(!)  I-will-drag  toward  myself.”  Now  this  he-was-saying,  signing  by-what-kind-of  death  he-was-about  to-die. 

Therefore  it-answered  him,  the  crowd,  “We,  we-heard  out-of  the  Law  that  the  Christ  remains  into  the  eon,  and  how  do-you-say,  you,  that  it-is-necessary  to-be-lifted-up,  the  Son  of-the  Anthropoid?  Who  is  this,  the  Son  of-the  Anthropoid?” 
​
Therefore  he-said  to-them,  the  Jesus,  “Still  a-micron  time,  the  light  in  you  it-is.  Walk-around  as  the  light  you-have,  in-order-that  not  darkness  you,  it-overtakes;  and  the-one  walking-around  in  the  darkness  not  he-knows  where  he-is-going-away.  As  the  light  you-have,  believe  into  the  light,  in-order-that  sons  of-light  you-may-become.”  These-things  he-was-speaking,  Jesus,  and  having-come-away,  he-was-hidden  from  them.  

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May 23rd, 2026

5/23/2026

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​The extremely long season of Pentecost has officially begun, and this Sunday’s title is the Day of Pentecost. It may be said that it is tempting to preach on the Second Reading, that of the Pentecost event of Acts 2(:1-21). But this is the reading for every year of the Three-Year Series, as well as the One-Year Series. The Gospel Reading appointed for this year, Year A, is an extremely short one (John 7:37-39), and it mentions that the Spirit had not yet been given, so to talk about Pentecost and its Gospel-centeredness would fit in very well with the text.

It may be also said that, within the writings of this website, we are also currently going through the Gospel according to John, translating a section of the text at a time, in the order in which it appears in the text, without skipping any parts, so that by the end of the church year, during the month of November, we would be at the end of studying that Gospel account. We are currently a bit farther along in that Gospel account than the Gospel Reading. We are beginning what is usually called chapter twelve of that account. And that chapter, at its end, contains a significant halfway point within the progression of the account. But more on that later, God willing. The previous chapter dealt with the resurrection of Lazarus, and that miracle led to his enemies wanting Jesus dead. So the tension has definitely increased quite recently. And the important entrance into Jerusalem, which is below, is a strong testament to that.

If you are familiar with the writings of this website, you would know that the texts are translated in an EXTREMELY literal fashion. There are countless ways to translate a text. And that particular type of translation will be defined in the next two paragraphs. If you are familiar with this style of translation, 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, and that is usually not the most important thing to remember. (If this were a history lesson, then the beginning might be important.) The words are much more important, and within those words, the text usually has some sort of structure. And the important section tends to be 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 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; the verb is usually first in Greek. 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. It should be said that repetition of words should be noted as an emphasis. One more thing to mention is that 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.
What follows is an EXTREMELY literal translation of basically the first half of what has been called the twelfth chapter of the Gospel according to John (12:1-19), with Jesus on his way into Jerusalem:

Therefore  the  Jesus(!),  pro  hex  days  of-the  Pascha,  he-came  into  Bethany,  where  he-was,  Lazarus,  whom  he-raised  out-of  dead-ones,  Jesus.  Therefore  they-made  for-him  a-supper  there,  and  the  Martha  was-deaconing;  now  the  Lazarus,  one  he-was  out-of  the-ones  reclining  with  him;  therefore  the  Mariam(!),  having-taken  a-pound  of-ointment,  of-nard,  pure,  much-expense,  she-anointed  the  feet  of-the  Jesus,  and  she-wiped-off  with-the  hairs  of-her,  the  feet  of-him;  now  the  house  was-filled  out-of  the  odor  of-the  ointment.

Now  HE-SAYS,  Judas,  the  Iscariot,  one  out-of  the  disciples  of-him,  the-one  being-about  him  to-give-over,  “On-account-of  what,  this,  the  ointment,  not  was-sold  for-three-hundred  denarii  and  given  to-poor?”  Now  he-said  this,  not  because  about  the  poor  it-mattered  to-him,  but-on-the-contrary,  because  a-klepto  he-was,  and  the  moneybag  having,  the-things  being-thrown,  he-carried.

Therefore  he-said,  the  Jesus,  “Leave  her,  in-order-that  into  the  day  of-the  burial-preparation  of-me  she-may-keep  it;  for  the  poor  always  you-have  with  yourselves,  now  me,  not  always  you-have.”  Therefore  it-knew,  the  crowd,  great,  out-of  the  Jews,  that  there  he-is,  and  they-came,  not  on-account-of  the  Jesus  mono,  but-on-the-contrary,  in-order-that  also  the  Lazarus  they-might-see,  whom  he-raised  out-of  dead-ones.  Now  they-took-counsel,  the  archpriests,  in-order-that  also  the  Lazarus  they-might-kill,  because  many,  on-account-of  him,  they-were-going-away,  of-the  Jews,  and  they-were-believing  into  the  Jesus.

On-the  morrow,  the  crowd,  great,  the-one  having-come  into  the  feast,  having-heard  that  he-is-coming,  the  Jesus,  into  Jerusalem,  they-took  the  branches  of-the  palm-trees,  and  they-came-out  into  a-meeting  with-him,  and  they-were-shouting,  “Hosanna,  having-been-blessed,  the-one  coming  in  name  of-Lord,  and  the  king  of-the  Israel.”  Now  having-found,  the  Jesus,  a-young-donkey,  he-sat  upon  it,  just-as  it-is  having-been-written,  “Do-not  be-afraid,  daughter  of-Zion;  behold,  the  king  of-you,  he-is-coming,  sitting  upon  colt  of-a-donkey.”
​
These-things(!),  not  they-knew,  of-him  the  disciples,  the  proton,  but-on-the-contrary,  when  he-was-glorified,  Jesus,  then  they-remembered  that  these-things  were  upon  him,  having-been-written,  and  these-things  they-did  to-him.  Therefore  it-was-witnessing,  the  crowd,  the-one  being  with  him  when  the  Lazarus,  he-called  out-of  the  tomb,  and  he-raised  him  out-of  dead-ones.  On-account-of  this  also,  it-encountered  him,  the  crowd,  because  they-heard  this,  him  to-have-done,  the  sign.  Therefore  the  Pharisees  said  toward  themselves,  “Behold  that  not  you-are-profiting  nothing;  see,  the  cosmos,  after  him,  it-came-away.”
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May 16th, 2026

5/16/2026

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The season of Easter still continues, but only for one more Sunday. And its perspective is quite unique, since the ascension of Jesus was celebrated on the previous Thursday. This Sunday’s title is the Seventh Sunday of Easter, and no matter what year we are in with the three-year series, the Gospel Reading for this Sunday is from the so-called seventeenth chapter of the Gospel according to John. This year, being year A, the text is the first part of that chapter (John 17:1-11).

Within the writings of this website, we are also currently going through the Gospel according to John, translating a little bit of the text at a time, in the order in which it appears in the text, without skipping any parts. And we are currently not as far along in the book as chapter seventeen. At the present time we are dealing with what is called chapter eleven of that account, and that chapter deals with the resurrection of Lazarus.

With such a long chapter (fifty-seven verses), these writings were also broken into three parts. The previous writing dealt with the main part of Jesus resurrecting Lazarus after he had been in the tomb for four days. This week’s writing will deal with the ramifications of that miracle, and they will be significant. Because Jesus made someone alive, his enemies now want him dead.

If you are familiar with the writings of this website, you would know that the texts are translated in an EXTREMELY literal fashion. There are countless ways to translate a text. And that particular type of translation will be defined in the next two paragraphs. If you are familiar with this style of translation, 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 their structure is not always helpful. The words are much more important, and within those words the text has a structure.

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. 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; the verb is usually first in Greek. 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” and “now”) that are usually second in a sentence that are meant to be first when translated. It should be said that repetition of words should be noted as an emphasis. One more thing to mention is that, although it does not happen within the text below, but it was very frequent in the previous verses, 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.

What follows is an EXTREMELY literal translation of some of what could be called the third and last part of the eleventh chapter of the Gospel according to John (11:45-57); these are the ramifications after the resurrection of Lazarus:

Therefore  many  out-of  the  Jews,  the-ones  having-come  toward  the  Mariam  and  having-beheld  the-thing-which  he-did,  they-believed  into  him.  Now  some  out-of  them,  they-came-away  toward  the  Pharisees,  and  they-said  to-them  the-things-which  he-did,  Jesus.

Therefore  they-synagogued,  the  archpriests  and  the  Pharisees,  a-Sanhedrin,  and  they-were-saying,  “What  are-we-doing,  because  this,  the  man,  many(!)  he-does  signs.  If  we-allow  him  thus,  all  will-believe  into  him,  and  they-will-come,  the  Romans,  and  they-will-take  of-us  both  the  place  and  the  ethnos.” 

Now  one,  a-certain-one  out-of  them,  Caiphas,  archpriest  being  of-the  year,  that-one,  he-said  to-them,  “You,  not  you-know  anything,  nor  do-you-consider  that  It-is-better  for-you  that  one  anthropoid  should-die  on-behalf  of-the  people,  and  not  whole(!),  the  ethnic  be-destroyed.”  Now  this,  from  himself,  not  he-said,  but-on-the-contrary,  archpriest  being  of-the  year,  that,  he-prophesied  that  he-was-about-to,  Jesus,  to-die  on-behalf-of  the  ethnos.  And  not  on-behalf-of  the  ethnos  mono,  but-on-the-contrary,  in-order-that  also  the  children  of-the  God,  the-ones  having-been-scattered,  he-might-synagogue  into  one. ​

Therefore  from  that,  the  day,  they-took-counsel  in-order-that  they-might-kill  him.  Therefore  the  Jesus  no-longer  openly  walked-around  in  the  Jews,  but-on-the-contrary,  he-came-away  from-there  into  the  land  near  the  wilderness,  into  Ephraim,  being-called,  a-city,  and-there  he-remained  with  the  disciples.

Now  it-was  near,  the  Pascha  of-the  Jews,  and  they-went-up,  many,  into  Jerusalem,  out-of  the  land  pro  the  Pascha,  in-order-that  they-might-purify  themselves.  Therefore  they-were-seeking  the  Jesus,  and  they-were-saying  with  one-another  in  the  temple,  standing,  “What  does-it-seem  to-you,  that  certainly  not  he-will-come  into  the  Feast?”  Now  they-had-given,  the  archpriests  and  the  Pharisees,  commandments  in-order-that,  if  anyone  knows  where  he-is,  he-should-inform,  so-that  they-might-arrest  him.
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May 09th, 2026

5/9/2026

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The season of Easter continues on, with this Sunday having the title of the Sixth Sunday of Easter. It may also be mentioned that this Sunday is Mother’s Day. This is also the Sunday before the day of Ascension. Lots of things are going on. As was mentioned in the last writing of this website, the Gospel Reading for this Sunday continues immediately after last week’s text from that very different Gospel account, the Gospel according to John (14:15-21).

With the writings of this website, we are also currently going through the Gospel according to John, translating a little bit of the text at a time, in the order in which it appears in the text, and also without skipping any parts at all. We are currently dealing with what is typically called chapter eleven of that account, the chapter deals with the resurrection of Lazarus. Last week’s writing dealt with the introductory part of that event, that Jesus holds off going to see Lazarus. Now in this writing below, Jesus appears by Lazarus, and the one Jesus loved has been dead for FOUR days. It is a significant miracle. But it does not have to be mentioned in the other accounts.

The other three Gospel accounts mention a lot of similar things, and that would make sense because their living creature is connected to creatures that are on the ground. All four living creatures are parts of the Lord’s throne and, as a throne shows the glory, the ramifications, and the significance of the person sitting on it, the living creatures that connect to the three similar accounts are three creatures that are on the ground. The living creature that may be connected to the Gospel according to John is the eagle, and the eagle gives a very different perspective. And it should be said that is not a competition as to how long a person is in the tomb. God can literally do anything he wants. And this is in the EXTREME, because he is ALL powerful, all knowing, and present everywhere.

If you are familiar with the writings of this website, you would know that the texts are translated in an EXTREMELY literal fashion. And that type of translation will be defined in the next two paragraphs. If you are familiar with this style of translation, 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 their structure that they give is not always helpful. The words are more important, and within the words are structures to the text.

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 sometimes occurs between the English and Greek languages. (Hopefully that is not too distracting.) It may also be said that the meaning of some words can depend upon the context. 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; the verb is usually first in Greek. The exception to this translation order is that there are just a small number of words (like “therefore” and “now”) that are usually second in a sentence or phrase that are meant to be first when translated. It should be said that repetition of words is sometimes frequent and should be noted as an emphasis. There are also some minor textual issues in the text below. And it should also be said that there are significantly numerous ways to translate a text. One more thing to mention is that 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.

What follows is an EXTREMELY literal translation of some of what could be called the second part of the eleventh chapter of the Gospel according to John (11:17-44); it is the significant portion of what is known as the resurrection of Lazarus:

Therefore  having-come,  the  Jesus,  he-found  him,  four(!)  already  days  having  in  the  tomb.  Now  it-was  the  Bethany,  near  the  Jerusalem,  as  away,  stadia  fifteen.  Now  many  out-of  the  Jews,  they-had-come  toward  the  Martha  and  Mariam,  in-order-that  they-might-console  them  concerning  the  brother.  Therefore  the  Martha,  as  she-heard  that  Jesus,  he-is-coming,  she-met  him;  now  Mariam  in  the  house  she-was-sitting. 

Therefore  she-said,  the  Martha,  toward  the  Jesus,  “Lord,  if  you-had-been  here,  not  he-would  have-died,  the  brother  of-me.  But-on-the-contrary,  even  now  I-know  that  as-much-as  ever  you-ask-for-yourself,  the  God;  he-will-give  to-you,  the  God.”

HE-SAYS  to-her,  the  Jesus,  “He-will-rise-up-again,  the  brother  of-you.”

SHE-SAYS  to-him,  the  Martha,  “I-know  that  he-will-rise-up-again  in  the  rising-up  in  the  eschaton  day.”

He-said  to-her,  the  Jesus,  “I,  I-am  the  rising-up  and  the  life;  the-one  believing  into  me,  even-if  he-dies,  he-will-live,  and  all  the-ones  living  and  believing  into  me,  certainly  not  he-will-die  into  the  age.  Believe-you  this?”

SHE-SAYS  to-him,  “Yes,  Lord;  I,  I-have-believed  that  you,  you-are  the  Christ,  the  Son  of-the  God,  the-one  into  the  cosmos  coming.”  And  this  having-said,  she-came-away,  and  she-phoned  Mariam,  the  sister  of-her  secretly,  having-said,  “The  teacher  is-present  and  he-is-phoning  you. 

Now  that-one,  as  she-heard,  SHE-RISES  quickly,  and  she-was-coming  toward  him.  Now  not-yet  he-had-come,  the  Jesus,  into  the  village,  but-on-the-contrary,  he-was  still  in  the  place  where  she-met  him,  the  Martha.  Therefore  the  Jews,  the-ones  being  with  her  in  the  house  and  consoling  her,  having-seen  the  Mariam,  that  quickly  she-rose-up  and  she-came-out,  they-followed  her,  having-thought  that  she-is-going-away  into  the  tomb,  in-order-that  she-may-weep  there.

Therefore  the  Mariam,  as  she-came  where  he-was,  Jesus,  having-seen  him,  she-fell,  of-him,  toward  the  feet,  saying  to-him,  “Lord,  if  you-had-been  here,  not  would  of-me  he-had-died,  the  brother.”

Therefore  Jesus,  as  he-saw  her  weeping  and  the-ones  coming-with  her,  Jews,  weeping,  he-snorted  in-the  spirit,  and  he-shook  himself,  and  he-said,  “Where  have-you-placed  him?”
​
THEY-SAY  to-him,  “Come  and  see.”

He-shed-tears,  the  Jesus.

Therefore  they-were-saying,  the  Jews,  “See  how  he-brotherly-loved  him.” 

Now  some  out-of  them  said,  “Not  he-was-able  this-man,  the-one  having-opened-up  the  eyes  of-the  blind-man  to-make,  in-order-that  also  this-man  not  he-should-die?”

Therefore  Jesus,  again  snorting  in  himself,  HE-COMES  into  the  tomb.  Now  it-was  a-cave,  and  a-stone  was-lying-upon,  upon  it.  HE-SAYS,  the  Jesus,  “Lift  the  stone.”

SHE-SAYS  to-him,  the  sister  of-the-one  having-finished,  Martha,  “Lord,  already  it-smells;  for  to-the-fourth  it-is.”

HE-SAYS  to-her,  the  Jesus,  “Did-not  I-say  to-you  that  if  you-believe,  you-will-see  the  glory  of-the  God?”  Therefore  they-lifted  the  stone.

Now  the  Jesus,  he-lifted  the  eyes  up,  and  he-said,  “Father,  I-eucharist  to-you  that  you-heard  me.  Now  I,  I-knew  that  always  me,  you-hear;  but-on-the-contrary,  because-of  the  crowd,  the-ones  standing-around,  I-said;  in-order-that  they-may-believe  that  you,  me,  you-did-send-out.”  And  these-things  having-said,  with-a-phone,  a-mega-one,  he-shouted,  “Lazarus,  come  out.”

He-came-out,  the-one  having-died,  having-been-bound  the  feet  and  the  hands  with-bandages,  and  the  eyes  of-him  with-a-napkin  it-had-been-bound-around.  HE-SAYS  to-them,  the  Jesus,  “Loosen  him,  and  allow  him  to-go-away.”
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May 02nd, 2026

5/2/2026

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The season of Easter continues on, and the title for this Sunday is the Fifth Sunday of Easter. We are also getting closer to that special day named simply “Ascension”. It is also special since that wonderful celebration is on a Thursday. The Gospel Reading for this Sunday continues on in that special account, the Gospel according to John (14:1-14). It is somewhat unusual that this reading is getting closer to the Gospel Reading for the next Sunday, the very same chapter, but the next few verses.

The writings of this website are also currently going through the Gospel according to John, and last week’s writing was closer to the Gospel Reading of the previous Sunday, the Fourth Sunday of Easter, in the section of that account normally called chapter ten. With the writings of this website, we translate a little bit of the text at a time, in the order in which it appears in the text, without skipping any parts. We will be dealing with what is typically called chapter eleven of that account, and that chapter deals with the resurrection of Lazarus. And it is translated in an EXTREMELY literal fashion. And that type of translation will be defined in the next two paragraphs.

Now if you are very familiar with this style of translation, you may bypass this paragraph and the next one. 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. Hopefully that is not too bothersome. 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 their structure that they give is not always helpful. They may even be somewhat distracting from the message. It is the words and not the numbers that are truly 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 sometimes occurs between the English and Greek languages. It may also be said that the meaning of some words often depends heavily upon the context. 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; the verb is usually first in Greek. The exception to this translation order is that there are just a small number of words (like “therefore” and “now”) that are usually second in a sentence that are meant to be first when translated. It should be said that repetition of words is sometimes frequent and should be noted as an emphasis. One more thing to mention is that 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 this in mind, it may also 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 some of what could be called the first part of the eleventh chapter of the Gospel according to John (11:1-16). That eleventh chapter is basically dedicated to the resurrection of Lazarus. It may also be said that a significant amount of space is given to this miracle of Jesus. It should be noted that some critics of Christianity may think that, because this is not included in the other accounts, it did not really happen; after all, it is significant for a person to be dead for four days, and then to come back to life. That is an EXTREMELY significant event. That is even longer than Jesus was in the tomb! Why is it not mentioned elsewhere? The issue rests with what is deemed significant. If the problem with humanity would simply be a lack of good information, then more information is helpful. But sinful humanity is dealing with a much more serious issue. This world is a sinful world; help is desperately needed. And a savior, one who rescues, the God-man Jesus arrives on the scene. (One more thing to note is that there is are mentions of two different types of love in the text below. There is the brotherly love, a love that is used in name of the city of Philadelphia, and then there is the special type of love, the love that God had to give his Son in John 3:16, that type of love you may have heard before; it is agape, and it is phonetically spelled ah-gah’-pay.)

Now  it-was  a-certain-man  being-without-strength,  Lazarus  from  Bethany,  out-of  the  village  of-Maria  and  Martha,  of- the  sister  of-her.  Now  it-was  Maria,  the-one  having-anointed  the  Lord  with-ointment  and  having-wiped-off  the  feet  of-him  with-the  hairs  of-her,  of-whom  the  brother  Lazarus  was-without-strength.  Therefore  they-sent-out,  the  sisters,  toward  him  saying,  “Lord,  see,  he-whom  you-brotherly-love,  he-is-without-strength.”

Now  having-heard,  the  Jesus  said,  “This,  the  without-strength,  not  it-is  toward  death,  but-on-the-contrary,  for-the-sake-of  the  glory  of-the  God,  in-order-that  he-may-be-glorified,  the  Son  of-the  God,  through  it.”

Now  he-agaped,  the  Jesus,  the  Martha  and  the  sister  of-her,  and  the  Lazarus.  Therefore  when  he-heard  that  he-is-without-strength,  then  indeed  he-remained  in  which  he-was,  place,  duo  days;  thereupon  after  this  HE-SAYS  to-the  disciples, “Let-us-lead  into  the  Judea  again.”

THEY-SAY  to-him,  the  disciples,  “Rabbi,  presently  they-were-seeking  you,  to-stone,  the  Jews,  and  again  you-are-going-away  there?”

He-answered,  Jesus,  “Not  twelve  hours  are-there  of-the  day?  If  anyone  walks-around  in  the  day,  not  does-he-stumble,  because  the  light  of-the  world,  this,  he-sees.  Now  if  anyone  walks-around  in  the  night,  he-stumbles,  because  the  light  not  is  in  him.”  These-things  he-said,  and  after  this  HE-SAYS  to-them,  “Lazarus,  the  friend  of-us  has-fallen-asleep,  but-on-the-contrary,  I-am-traveling  in-order-that  I-may-awaken  him.”

Therefore  they-said,  the  disciples,  to-him,  “Lord,  if  he-has-fallen-asleep,  he-will-be-saved.”  Now  he-had-spoken,  the  Jesus,  concerning  the  death  of-him,  now  these-men  thought  that  concerning  the  sleep  of-the  slumber  he-says. 

Therefore  then  he-said  to-them,  the  Jesus,  plainly,  “Lazarus  died,  and  I-rejoice  for-the-sake-of  you,  in-order-that  you-may-believe,  that  not  I-was  there;  but-on-the-contrary,  let-us-lead  toward  him.”

Therefore  he-said,  Thomas,  the-one  being-called  Twin,  to-the  fellow-disciples,  “Let-us-lead  also  we,  in-order-that  we-may-die  with  him.”​

One more thing could be mentioned. This is the third time in this Gospel account that the special title “Lord” is used by the writer to describe Jesus. (Not included are the times that Jesus is called the Lord by someone in the event.) It is interesting that the first time, in what is known as chapter four and verse one, that was a connection to baptism. And the next time is what is known as chapter six and verse twenty-three, that was a connection to eating Jesus’ body and drinking his blood. And this time there is a connection to an anointing. These are all special actions which point us to a very special Lord, the Lord of heaven and earth, and not just words.
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April 25th, 2026

4/25/2026

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The season of Easter continues on for a total of fifty days. And we are near the middle of that season. This Sunday has the title of the Fourth Sunday of Easter, and it also has the title of Good Shepherd Sunday. The picture of Jesus as a good shepherd is within a few places of the four gospel accounts, but it is probably the most clearly given in the Gospel according to John. And the Gospel Reading for this Sunday is John 10:1-10.
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The writings of this website are currently going through the Gospel according to John, and last week’s writing dealt with that text of Jesus saying that he is the good shepherd. And we are close to being halfway through that Gospel account. We translate a little bit of the text at a time, in the order in which it appears in the text. And it is translated in an EXTREMELY literal fashion. The purpose of all of this is to have something from God’s Word to study on a regular basis. And by the end of the church year, at the month of November, the plan is to be close to the end of that Gospel account.

It should be noted that the text below has the Feast of Dedication indicated at its beginning. One could say that this festival is literally at the end of the year for the Jew. The structure of this Gospel account definitely followed the Jewish year, and a number of the prominent festivals were mentioned. At the beginning of the account, the Passover was mentioned, and that happened near the beginning of the year, in the spring. And if you have any familiarity with the life of Jesus, you know that the Passover is mentioned at the end of the account as well. Such a progression is a good reminder that another structure besides chapter and verse divisions may be helpful in understanding both the text and its context.

One more thing to note concerning the text below is that when the Jews lift up stones, in an attempt to kill Jesus, this is described as happening “again”, and it happened all the way back at the end of chapter eight. The feast there was called The Feast of Tabernacles, and it happened in autumn. There are definitely hints of a progression in this Gospel account, and the end is definitely amazing.

Now if you are very familiar with this style of translation, you may bypass the lines before the text which describe such a translation. The first thing to mention regarding the description of this type of translation is that the verse numbers will not be included within the text itself. Hopefully that is not too bothersome. 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 their structure that they give is not always helpful. The chapter and verse numbers remind the reader of the distance from the very beginning of the work, and the writer probably wanted the reader to focus on something else besides his act of writing the book. A MUCH better focus is Jesus.

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 sometimes occurs between the English and Greek languages. It may also be said that the meaning of some words often depends heavily on the context (this may be seen below, somewhat close to the end, with the verb “to squeeze”, that within the context of a society, its meaning is “to seize”). 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; the verb is usually first in Greek. The exception to this translation order is that there are just a small number of words (like “therefore” and “now”; in the text below it is also “on the one hand” and “but on the other hand”) that are usually second in a sentence that are meant to be first when translated. It should be said that repetition of words is sometimes frequent and should be noted as an emphasis. One more thing to mention is that, although this does not happen 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 this in mind, it may also 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 some of what is commonly known as the final part of the tenth chapter of the Gospel according to John (10:22-42):

It-happened  then,  the  dedications  in  the  Jerusalems;  winter  it-was.  And  he-was-walking-around,  the  Jesus,  in  the  temple,  in  the  stoa  of-the  Solomon.  Therefore  they-encircled  him,  the  Jews,  and  they-were-saying  to-him,  “Until  when  the  psyche  of-us  you-take-up?  If  you,  you-are  the  Christ,  tell  us  plainly.”

He-answered  them,  the  Jesus,  “I-said  to-you,  and  not  do-you-believe;  the  works  which  I,  I-am-doing  in  the  name  of-the  Father  of-me,  these  are-martyrs  concerning  me;  but-on-the-contrary,  you,  not  do-you-believe,  because  not  you-are  out-of  the  sheep,  the  my.  The  sheep,  the  my,  the  phone  of-me  they-hear;  and-I,  I-know  them,  and  they-follow  me,  and-I,  I-give  to-them  life  eternal,  and  certainly  not  they-will-perish  into  the  age,  and  not  he-will-seize  anyone,  them,  out-of  the  hand  of-me.  The  Father  of-me,  the-one  he-has-given  to-me,  than-all  greater  it-is,  and  no-one  is-able  to-seize  out-of  the  hand  of-the  Father.  I  and  the  Father,  one  we-are.”  They-lifted  again  stones,  the  Jews,  in-order-that  they-might-stone  him. 

He-answered  them,  the  Jesus,  “Many  works,  good-ones,  I-showed  to-you,  out-of  the  Father;  because-of  which  of-them,  work,  me  are-you-stoning?”

They-answered  him,  the  Jews,  “Concerning  a-good  work,  not  are-we-stoning  you,  but-on-the-contrary,  concerning  blasphemy,  and  because  you,  a-man  being,  you-are-making  yourself  God.”

He-answered  them,  the  Jesus,  “Not  is-it  having-been-written  in  the  Law  of-you  that  ‘I,  I-said,  “gods  you-are”’?  If  those  he-said  ‘gods’,  toward  whom  the  word  of-the  God  it-happened,  and  not  it-is-able  to-be-destroyed,  the  graph,  whom  the  Father  sanctified  and  sent-out  into  the  cosmos,  you,  you-say  that  ‘you-are-blaspheming,’  because  I-said  ‘Son  of-the  God  I-am’?  If  not  I-am-doing  the  works  of-the  Father  of-me,  not  do-believe  me;  now  if  I-do,  even-if  me,  not  you-do-believe,  the  works  believe,  in-order-that  you-know  and  you-are-knowing  that  in  me,  the  Father,  and-I  in  the  Father.”  Therefore  they-were-seeking  him,  again,  to-squeeze;  and  he-came-out,  out-of  the  hand  of-them.

And  he-went-away  again  across  the  Jordan,  into  the  place  where  he-was,  John,  the  first  baptizing,  and  he-was-remaining  there.  And  many,  they-came  toward  him,  and  they-were-saying  that  John,  on-the-one-hand,  a-sign  he-did  none,  but-on-the-other-hand,  all-things  as-much-as  he-said,  John,  concerning  this-one,  true  it-was.  And  many  believed  into  him  there.

The two uses of the word “know” near the end of the second-last paragraph may have been a bit confusing. But that is the way with some languages. It may help to picture the first one, “you-know”, as a starting point, and the second one, “you-are-knowing”, as an action that continues on. The timing is not so important in the ancient Greek language; time is EXTREMELY important in the modern era. In the above text, the type of action becomes more the focus. And the focus, once again, is to be Jesus.
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April 18th, 2026

4/18/2026

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The season of Easter continues on, and this Sunday has the title of the Third Sunday of Easter. And this time Gospel Reading is from the Gospel according to Luke (24:13-35). If this were the C-Series, the text would have continued on in the Gospel according to John, but this year is the A-Series, and usually the text is from the Gospel according to Matthew. But the Easter Season is VERY special, and so the text from the Gospel according to Luke has to do with the special appearance of Jesus to his followers on “The Way” to Emmaus.

With the writings of this website we are currently going through the Gospel according to John, the significantly different Gospel account, and God willing, we will continue to translate a small part at a time, until we get to the very end of the account. We have translated the other three Gospel accounts within the writings of this website, and they are available to look at if desired.

As was mentioned above, the Gospel according to John is significantly different from the other three accounts, and that issue is usually answered in an historical way, that the writer found out what was in the other accounts and wanted to include things that were not included but thought to be important. Or it has also been said by some that the writer wrote that account very early. Either way, the chronology of the thing in question is within the realm of history.

It may also be clearly stated that an historical problem is not a significant problem. Its solution has to do with intelligence. Sin, on the other hand, is a much more serious problem. Sin has to do with intelligence, emotions, and basically everything that has to do with the sinful self. And the four gospel accounts may be seen more as a theological focus than the historical one. Other writings of this website may be helpful to see that emphasis.

As to the part of the Gospel according to John that will be given below, several things could be mentioned. First of all, it should be noted that currently we are going through the rest of what is usually called the ninth chapter of the Gospel according to John. In that chapter, Jesus healed a man who was born blind, and he did that significant work on the Sabbath day, and that is usually to be considered as a day of rest, not of one working miracles.

Some see Jesus as bad, and some see him as good. That was described in the last section of last week’s text as a schism, and that word will also be used in the text below near the very end. As was mentioned in last week’s writing, it will all come down to Jesus. He has the literally perfect answer to the issue of sin.

The text below will start with the fact that the enemies of Jesus threw the man out. He simply told what happened, and that Jesus did it, and that was enough for them. People can be very difficult to deal with if they consider themselves being right and good.

One thing that could also be mentioned within this introduction to the text is that the second schism is within a different chapter. This is one of those rare occurrences where a chapter division is placed within a discussion between Jesus and a group of people. Usually a chapter division has a new start to some point in the life of Jesus. That is certainly not the case here. But the section given below will try to put the entire discussion together, to help see the progression within the text.

As was mentioned in the last writing, there are countless ways to translate. Each of these writings will be a unique translation of the original language of the text. It may be called an EXTREMELY literal translation. If you are already familiar with the translations of this writing, you may skip the following paragraph which describes such a translation.

The first thing to mention regarding the description of this type of translation is that the verse or chapter numbers will not be included within the text itself. Although the chapter numbers were added before the verse numbers, they were both added much later after the document was written. 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 sometimes occurs between the English and Greek languages. (An example of this is again the use of the word “phone”; hopefully that is not bothersome to the reader; also the translation chosen for “worship” this time is to “kiss toward”; hopefully that is also not bothersome.) 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. The exception to this translation order is that there are just a small number of words (like “therefore” and “now”) that are usually second in a sentence that are meant to be first when translated. It should be said that repetition of words is sometimes frequent and should be noted as an emphasis. One more thing to mention is that, although this does not happen 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. It may also be helpful to have another translation nearby as you read the text below.

What follows is an EXTREMELY literal translation of some of what is known as the ninth and tenth chapters of the Gospel according to John (9:35-10:21):

He-heard,  Jesus,  that  they-threw-out  him,  outside,  and  having-found  him,  he-said,  “You,  do-you-believe  into  the  Son  of-the  Man?”

He-answered,  that-one,  and  he-said,  “And  who  is-he,  Lord,  in-order-that  I-may-believe  into  him?”

He-said  to-him,  the  Jesus,  “Both  you-have-seen  him,  and  the-one  talking  with  you,  that-one  he-is.”

Now  the-one  responded,  “I-believe,  Lord.”  And  he-kissed-toward  him.”

And  he-said,  the  Jesus,  “Into  judgment  I,  into  the  cosmos,  this,  I-came,  in-order-that  the-ones  not  seeing,  they-may-see,  and  the-ones  seeing,  blind  they-may-become.”

They-heard,  out-of  the  Pharisees,  these-things,  the-ones  with  him  being,  and  they-said  to-him,  “Not  also  we,  blind,  are-we?”

He-said  to-them,  the  Jesus,  “If  blind  you-were,  not  would  you-have-had  sin;  now  presently  you-say  that  ‘We-see,’  the  sin  of-you,  it-remains.”

“Amen,  amen,  I-am-saying  to-you,  the-one  not  coming-into  through  the  door,  into  the  pen  of-the  sheep,  but-on-the-contrary,  going-up  by-another-way,  that-one  a-klepto  he-is  and  a-robber;  now  the-one  entering-into  through  the  door,  shepherd  he-is  of-the  sheep.  To-this-one  the  doorkeeper  opens,  and  the  sheep,  the  phone  of-him  they-hear,  and  the  own  sheep  he-phones  according-to  name,  and  he-leads-out  them.  When  the  own,  all  he-throws-out,  in-front-of  them  he-travels,  and  the  sheep,  him  they-follow,  because  they-know  the  phone  of-him;  now  a-belonging-to-another,  certainly  not  they-will-follow,  but-on-the-contrary,  they-will-flee  away-from  him,  because  not  they-know  of-the  belonging-to-another,  the  voice.”

This,  the  allegory,  he-said   to-them,  the  Jesus.  Now  those-men  not  they-knew  what-things  they-were,  which  he-was-speaking  to-them. 

Therefore  he-said  again,  the  Jesus,  “Amen,  amen,  I-am-saying  to-you  that  I,  I-am,  the  door  of-the  sheep.  All  as-many-as  came  before  me,  kleptos  they-are  and  robbers;  but-on-the-contrary,  not  they-did-hear,  them,  the  sheep.  I,  I-am  the  door;  through  me,  if  anyone  he-comes-into,  he-will-be-saved,  and  he-will-go-in,  and  he-will-go-out,  and  pasture  he-will-find.  The  klepto  not  he-comes,  if  not  in-order-that  he-may-klepto,  and  he-may-kill,  and  he-may-destroy;  I,  I-came  in-order-that  life  they-may-have,  and  abundantly  they-may-have.”
“I,  I-am  the  shepherd,  the  good.  The  shepherd,  the  good,  the  psyche  of-him  he-lays-down  on-behalf-of  the  sheep;  the  hireling  and  not  one-being  a-shepherd,  of-whom  not  is  the  sheep  his-own,  he-beholds  the  wolf  coming,  and  he-leaves  the  sheep,  and  he-flees,  and  the  wolf  seizes  them,  and  he-scatters,  because  a-hireling  he-is  and  not  it-matters  to-him  concerning  the  sheep.”
“I,  I-am  the  shepherd,  the  good,  and  I-know  the  mine,  and  they-know  me,  the  mine.  Just-as  he-knows  me,  the  Father,  and-I  know  the  Father,  and  the  psyche  of-me  I-lay-down  on-behalf-of  the  sheep.  And  other  sheep  I-have  which  not  are  out-of  the  fold,  this;  also-those  it-is-necessary,  me  to-bring,  and  the  phone  of-me  they-will-hear,  and  there-will-become  one  flock,  one  shepherd.  On-account-of  this,  me,  the  Father  loves,  because  I,  I-lay-down  the  psyche  of-me,  in-order-that  again  I-may-take  it.  No-one  takes  it  from  me,  but-on-the-contrary  I,  I-lay-down  it  from  myself.  Authority  I-have  to-place  it,  and  authority  I-have  again  to-take  it;  this,  the  commandment  I-received  from  the  Father  of-me.”​

A-schism  again,  it-happened  in  the  Jews  on-account-of  the  words,  these.  Now  they-were-saying,  many  out-of  them,  “A-demon  he-has,  and  he-raves;  why  him,  do-you-hear?”  Others  were-saying,  “These,  the  words,  not  are  of-one-demon-possessed;  not  a-demon  is-he-able  of-blind-ones,  eyes  to-open?”
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April 11th, 2026

4/11/2026

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The season of Easter continues. And it may be said that this Sunday is not known as the First Sunday after Easter. It is the Second Sunday OF Easter. The Easter event is a different one than just a looking back on what happened in the past. The death and resurrection of the Son of Man and Son of God is an incredibly different context for human life, even life two thousand years later. We are a different people. We have a different perspective. We have a different God than the ones that the world makes up.
For this Sunday though, no matter what year it is of the three-year series, the Gospel Reading is the same, John 20:19-31. That does not happen too often. And it is, of course, very appropriate for this Sunday.

With the writings of this website, we are currently going through the Gospel according to John, the significantly different Gospel account, and we approaching the middle of that account. Last week’s writing was the very first part of what is usually known as the ninth chapter of that account. Jesus just healed a man who was blind from birth. And since he did it on the Sabbath day, a day considered to be a day of rest, he is going to get in a little trouble with the Jewish leaders. Previously he was in trouble with some already. And the tension continues to climb.

There will be a schism described in the text below. And this will help to point out the critical dividing point. Another schism will happen later in the next chapter. It will all come down to Jesus.

There are countless ways to translate something from another language into English. Each of these writings will be a unique translation of the text. It may be called an EXTREMELY literal translation. If you are already familiar with the translations of this writing, you may skip the following paragraph which describes such a translation.

The first thing to mention regarding the description of this type of translation is that the verse numbers will not be included within the text itself. They were added much later after the document was written. 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 sometimes 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. The exception to this translation order is that there are just a small number of words (like “therefore” and “now”) that are usually second in a sentence that are meant to be first when translated. It should be said that repetition of words is sometimes frequent and should be noted as an emphasis. One more thing to mention is that 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. In the last section of the text that was given last time, this use of the historical present was used when relating the last words said by the man who was healed, that he did not know where Jesus was. 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. It may also be helpful to have another translation nearby as you read the text below.

What follows is an EXTREMELY literal translation of some of what is known as the ninth chapter of the Gospel according to John (9:13-34):

THEY-LEAD  him  toward  the  Pharisees,  the-one  then  blind.  Now  it-was  a-Sabbath  in  which  day,  the  clay  he-made,  the  Jesus,  and  he-opened  of-him  the  eyes.  Therefore  again  they-were-questioning  him,  also  the  Pharisees,  how  he-saw-again.  Now  the-one  said  to-them,  “Clay  he-put-on  of-me,  upon  the  eyes,  and  I-washed-myself,  and  I-see.”

Therefore  they-were-saying,  out-of  the  Pharisees,  some,  “Not  is  this-one  from  God,  the  anthropoid,  because  the  Sabbath  not  he-keeps.”

Now  others,  they-were-saying,  “How  is-it-possible  an-anthropoid,  a-sinner,  such  signs  to-do?”  And  a-schism  there-was  in  them.

Therefore  THEY-SAY to-the  blind-man  again,  “What  you,  do-you-say  about  him,  because  he-opened  of-you  the  eyes?”  Now  the-one  said  that  a-prophet  he-is.

Therefore  not  they-believed,  the  Jews,  about  him,  that  he-was  blind  and  he-saw-again,  until  which  they-phoned  the  parents  of-him,  the  one-having-seen-again,  and  they-questioned  them  saying,  “This  is  the  son  of-you,  whom  you,  you-say,  that  blind  he-was-born?  Therefore  how  he-sees  now?”

Therefore  they-answered,  the  parents  of-him,  and  they-said,  “We-know  that  this-one,  he-is  the  son  of-us,  and  that  blind  he-was-born;  now  how,  presently,  he-sees,  not  we-know,  or  who  opened  of-him  the  eyes,  we  not,  we-know;  him  you-question;  age  he-has;  he,  about  himself  he-will-talk.”  These-things  they-said,  the  parents  of-him,  because  they-were-fearing  the  Jews;  for  already  they-had-agreed,  the  Jews,  that  if  anyone,  him,  he-should-homologize  Christ,  from-synagogue  he-would-become.  On-account-of  this,  the  parents  of-him  said  that  age  he-has,  him  you-question.

Therefore  they-phoned  the  anthropoid  from  deuteron,  who  was  blind,  and  they-said  to-him,  “Give  doxa  to-the  God.  We,  we-know  that  this,  the  anthropoid,  sinful  he-is.”

Therefore  he-answered,  that-one,  “If  sinful  he-is,  not  I-know;  one-thing  I-know,  that  blind  being,  presently  I-see.”

Therefore  they-said  to-him,  “What  did-he-do  to-you?  How  he-opened  of-you  the  eyes?”

He-answered  them,  “I-said  to-you  already  and  not  you-heard;  why  again  do-you-wish  to-hear?  Not  also  you,  you-want  of-him,  disciples  to-become?”

And  they-reviled  him,  and  they-said,  “You,  a-disciple  you-are  of-that-man;  now  we,  of-the  Moses,  we-are  disciples.  We,  we-know  that  to-Moses  he-has-spoken,  the  God;  now  this-man,  not  we-know  from-where  he-is.”

He-answered,  the  anthropoid,  and  he-said  to-them,  “For  in  this,  the  marvelous-thing  it-is,  that  you,  not  you-do-know  from-where  he-is,  and  he-opened  of-me  the  eyes.  We-know  that  to-sinners  the  God,  not  he-does-hear,  but-on-the-contrary,  if  anyone  God-fearing  he-is,  and  the  will  of-him  he-does,  this-man  he-hears.  From  the  age,  not  it-was-heard  that  he-opened,  anyone,  eyes  of-a-blind-one,  one-having-been-born.  If  not  he-was  this-man,  from  God,  not  he-would-be-able  to-do  nothing.”

They-answered,  and  they-said  to-him,  “In  sins  you,  you-were-born,  wholly,  and  you,  you-are-teaching  us?”  And   they-threw-out  him,  outside.

Obviously they did not use a telephone to call people. But the Greek word does sound like the word for “phone”. Hopefully it was not too distracting from the main point of the text. ​

Jesus certainly has power. As God he has all power. If God came to earth, how would that look? The Gospel according to John gives us some unique examples, and they are something we would not expect. And the account continues to surprise.
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April 4th, 2026

4/4/2026

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The season of Easter obviously begins with Easter Sunday. When dealing with the “official title”, the Resurrection of our Lord, there are many options of different texts, and these come at different times of the day. There is the Vigil of Easter, Easter Sunrise, Easter Day, and Easter Evening (which also has the option of being called Easter Monday, since in the creation account of Genesis the evening was connected to what is in our minds as the day after). The main service of Easter Day has three different options for the Gospel account, depending on which year it is, and this follows the three similar Gospel accounts. And since this year is year A, the reading is from the Gospel according to Matthew (28:1-10).

With the writings of this website, we are currently going through the Gospel according to John, the significantly different Gospel account, and we approaching the middle of that account. The tension between Jesus and the religious leaders of the day is increasing. The last part of the text from last week contained an attempt to stone Jesus, to kill him. In response to that, he did not simply snap his fingers and turn his enemies into dust. He is headed toward the cross, to be “lifted up” in a very special way.

Currently we are dealing with what is called chapter nine of the text. Each of these writings takes a section of the text in the original language of the account, and it translates that part of the text in an EXTREMELY literal way. If you are familiar with the translations of this writing, you may skip the following paragraph which describes such a translation.

The first thing to mention regarding the description of this EXTREMELY literal translation is that the verse numbers will not be included within the text itself. They were added much later after the document was written. 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 sometimes 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. The exception to this translation order is that there are just a small number of words (like “therefore” and “now”) that are usually second in a sentence that are meant to be first when translated. It should be said that repetition of words is sometimes frequent and should be noted as an emphasis. One more thing to mention is that 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. These have been explained elsewhere, and it may be helpful to read some of the other writings of this website. It may also be helpful to have another translation nearby as you read the text below.

What follows is an EXTREMELY literal translation of the first section of what is known as the ninth chapter of the Gospel according to John (9:1-12):

And  passing-along,  he-saw  an-anthropoid,  blind  out-of  birth.  And  they-questioned  him,  the  disciples  of-him  saying,  “Rabbi,  who  sinned,  this-man  or  the  parents  of-him,  that  blind  he-would-be-born?”

He-answered,  Jesus,  “Neither  this-man  sinned,  nor  the  parents  of-him,  but-on-the-contrary,  in-order-that  it-might-be-manifested,  the  works  of-the  God  in  him.  For-us  it-is-necessary  to-work  the  works  of-the  One-having-sent  me  while  day  it-is.  It-is-coming,  night,  when  no-one  is-able  to-work.  When  in  the  cosmos  being,  light  I-am  of-the  cosmos.”

These-things  having-said,  he-spat  on-the-ground,  and  he-made  clay  out-of  the  spittle,  and  he-christened-upon  him  the  clay,  upon  the  eyes,  and  he-said  to-him,  “Go-away,  wash  into  the  swimming-place  of-the  Siloam  (which  is-translated,  “having-been-sent-out”).  Therefore  he-came-away,  and  he-washed,  and  he-came  seeing.

Therefore  the  neighbors  and  the-ones  beholding  him,  the  formerly,  that  a-beggar  he-was,  they-were-saying,  “Not  this-man  is  the-one  sitting  and  begging?”  Others  were-saying  that  this  is-he.  Others  were-saying,  “No,  but-on-the-contrary,  like  to-him  he-is.”  That-one  was-saying  that  I,  I-am.   

Therefore  they-were-saying  to-him,  “Therefore  how  were-they-opened,  of-you  the  eyes?”

He-answered,  that-one,  “The  anthropoid,  the-one  being-called  Jesus,  clay  he-made,  and  he-christened-upon,  of-me  the  eyes,  and  he-said  to-me,  ‘Go  into  the  Siloam  and  wash.’  Therefore  having-come-away  and  having-washed,  I-saw-again.”

And  they-said  to-him,  “Where  is  that-one?”
​
HE-SAYS,  “Not  I-do-know.”
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