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 Just because we have an Old Testament, it does not mean that we call it the 'Outdated Testament'.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

March 7th, 2026

3/7/2026

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The season of Lent continues on, with this Sunday having the title of the Third Sunday in Lent. And this week’s Gospel Reading continues with the Gospel according to John. In contrast to last week’s reading of chapter three and Jesus’ conversation with Nicodemus, this week’s reading in chapter four Jesus has a conversation with a woman at a well in Samaria, one who was married five times. Such an interesting—and huge—spectrum of people! And the Gospel Reading is John 4:5-26, with the option of also having verses 27 through 30, and then also 39 through 42.

With the writings of this website, most recently we have been going through the Gospel according to John. We have been translating them a little bit at a time, in the order in which they were originally laid out, not skipping any parts. And we are currently going through what is usually called the seventh chapter of that account.

It was mentioned in last week’s writing that the chapter divisions were added centuries after the texts were written and that many of the chapter beginnings have a definite point of division, a time where the reader and/or listener can take a break (if desired). In this Gospel account, the Jewish holidays and festivals are mentioned, and they supply a progression through the entire account. The account basically starts at Passover, and it also ends at another Passover. Passover time is in the Spring, extremely near to the festival of Easter.

The first part of the seventh chapter mentioned that Jesus, in the middle of the Feast, went up into the temple (see John 7:14). In the translated section below, the start of the text relates that Jesus is going to do something special on the last and final day of the Feast. Having something important in the middle and at the end is significant. (And you may note that Nicodemus comes up in the text below as well!)

To relate all the times that something important happens in the middle and at the end would take a long time to relate. Two points may be made at this point in time. First of all, it may be said that having an important point at the middle and at the end is a good structure. People usually know very easily that they are at the beginning of something new. And it may be helpful for them to know when they are at a halfway point. And, as things often go this way in movies, TV shows, and many other things, the endings are important as well. A second thing that could be said is that the divisions of chapter and verse tend to focus the reader on the very beginning of the text, whereas a halfway point in a Gospel account may be in chapter fifteen, nine, eleven, or ten, or a good ending point may be in chapter twenty-eight, sixteen, twenty-four, or twenty-one, but all of those points may not always be automatically obvious, and the ENTIRE text may be considered to be VERY important.

If you are familiar with the translations of this writing, you may skip this and the following paragraph. The translation below may be described as EXTREMELY literal, and because of that, it may be EXTREMELY helpful to have another translation of the text nearby or perhaps a study bible.

The first thing to mention regarding the description of being EXTREMELY literal is that the verse numbers will not be included within the text itself. Hopefully that will not be a problem. 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 the particular words chosen below are meant to point out the close connection that often occurs between the English and Greek languages. Also important to mention is 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 that are usually second (but sometimes fourth!) in a sentence that are meant to be first when translated. One more thing to mention is that the verbs in capital letters are called HISTORICAL PRESENTS, where 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.

What follows is what was promised, an EXTREMELY literal translation of John 7:37-52:
Now  in  the  eschaton  day,  the  mega  of-the  Feast,  he-stood,  the  Jesus,  and  he-cried-out,  saying,  “If  a-certain-one  is-thirsty,  let-him-come  toward  me  and  let-him-drink.  The-one  believing  into  me,  just-as  it-said,  the  Graph,  ‘Rivers  out-of  the  belly  of-him,  they-will-flow,  hydro  of-living.’”  Now  this  he-said  concerning  the  Spirit,  of-whom  they-were-about  to-receive,  the-ones  having-believed  into  him;  for  not-yet  he-was,  the-Spirit,  because  Jesus  not-yet  he-was-glorified.

Therefore,  out-of  the  crowd,  having-heard  the  words,  these,  they-were-saying,  “This-man  is  truly  the  Prophet.”  Others  were-saying,  “This-man  is  the  Christ;”  Now  the-ones  were-saying,  “For  not  out-of  the  Galilee,  the  Christ  comes?  Not  the  Graph  did-say  that  out-of  the  sperm  of-David,  and  from  Bethlehem,  the  village  where  he-was,  David;  he-comes,  the  Christ?”  Therefore  a-schism  happened  in  the  crowd  because-of  him;  now  some,  they-were-wanting,  out-of  them,  to-arrest  him,  but-on-the-contrary,  no-one  threw-upon,  upon  him,  the  hands.

Therefore  they-came,  the  assistants  toward  the  chief-priests  and  Pharisees,  and  they-said  to-them,  those:  “On-account-of  why,  not  did-you-bring  him?”

The  assistants  answered,  “Never  he-spoke  thus,  an-anthropoid.”

Therefore  they-answered  them,  the  Pharisees,  “Not  also  you,  you-have-been-deceived?  Not  anyone  out-of  the  rulers  did-believe  into  him,  or  out-of  the  Pharisees?  But-on-the-contrary,  the  crowd,  this,  the-one  not  knowing  the  Law,  cursed  they-are.”

HE-SAYS,  Nicodemus,  toward  them,  the-one  having-come  toward  him,  the  proteron,  one  being  out-of  them,  “Does-not  the  Law  of-us,  it-judges  the  anthropoid  if  not  it-hears  proton  from  him,  and  it-knows  what  he-does?”
​
They-answered,  and  they-said  to-him,  “Not  also  you,  out-of  the  Galilee,  you-are?  Search  and  see  that  out-of  the  Galilee,  a-prophet  not  he-arises.”
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March 01st, 2026

3/1/2026

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The season of Lent continues on, with this Sunday having the title of the Second Sunday in Lent. And this year, with it being year A in the three-year series, the Gospel Readings usually come from the Gospel according to Matthew, but at this time of the year the rest of the Lenten season will focus on the Gospel according to John, with this week’s text being John 3:1-17, a  text that contains that well-known verse of John 3:16.
With the writings of this website, we have been going through the four gospel accounts, translating them a little bit at a time, in the order in which they were originally laid out. And currently we have been going through the Gospel according to John, and we are currently starting what is usually called the seventh chapter of that account.

The chapter divisions of the text were added to the accounts centuries before the verse divisions were added. Many of the beginnings of the chapters have a definite division point, and that can also be said of chapter seven. At the beginning of this chapter is the Feast of Tabernacles, and that is usually in the Fall of the year. This Gospel account follows the Jewish holidays and festivals, and in a few chapters it will be winter time (and Hanukah). It may be said that such a liturgical structure is better than the numbering of chapters, since with this progression, it is the end that is the focus. When the chapter numbers simply increase, the focus somewhat automatically becomes the beginning and how far away the reader is from that. Certainly the beginnings are important, but the endings are even more important. Christmas leads us to Easter, although Christmas is usually the more popular holiday.

If you are familiar with the translations of this writing, you may skip this and the following paragraph. The translation below may be described as EXTREMELY literal, and because of that, it may be helpful to have another translation of the text nearby or perhaps a study bible.

The first thing to mention regarding the description of being EXTREMELY literal is that the verse numbers will not be included within the text itself. Hopefully that will not be a problem. 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 the particular words chosen below are meant to point out the close connection that often occurs between the English and Greek languages. Also important to mention is 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 that are usually second (or sometimes third; in one place of the text below it is fourth!) in a sentence that are meant to be first when translated. One more thing to mention is that the verbs in capital letters are called HISTORICAL PRESENTS, where 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.

What follows is what was promised, an EXTREMELY literal translation of John 7:1-36:
And  after  these-things,  he-was-walking-around,  the  Jesus,  in  the  Galilee,  for  not  he-was-wanting  in  the  Judea  to-walk-around,  because  they-were-seeking  him,  the  Jews,  to-kill.  Now  it-was-near,  the  Feast  of-the  Jews,  the  Setting-up-of-tents.  Therefore  they-said  toward  him,  the  brothers  of-him,  “Pass-on  from-here  and  go-away  into  the  Judea,  in-order-that  also  the  disciples  of-you,  they-will-behold  of-you,  the  works  which  you-are-doing,  for  no-one,  anything  in  crypto,  he-does,  and  he-seeks  himself,  in  open  to-be.  If  these-things  you-do,  manifest  yourself  to-the  cosmos.”  For  not,  the  brothers  of-him,  they-were-believing  into  him.

Therefore  HE-SAYS  to-them,  the  Jesus,  “The  appointed-time,  the  my,  not-yet  it-is-arrived,  now  the  appointed-time,  the  yours,  always  it-is  ready.  Not  it-is-able,  the  cosmos,  to-hate  you,  now  me  it-hates,  because  I,  I-martyr  concerning  it,  that  the  works  of-it,  evil  they-are.  You,  you-go-up  into  the  Feast;  I,  not  I-am-going-up  into  the  Feast,  this,  because  the  my  appointed-time,  not-yet  it-has-been-fulfilled.”  Now  these-things  having-said,  he,  he-remained  in  the  Galilee.

Now  as  they-went-up,  the  brothers  of-him,  into  the  Feast,  then  also  he,  he-went-up,  not  manifest,  but-on-the-contrary,  as  in  crypto.  Therefore  the  Jews,  they-were-seeking  him  in  the  Feast,  and  they-were-saying,  “Where  is  that-man?”  And  grumbling  concerning  him,  there-was  much  in  the  crowds.  On-the-one-hand,  the-ones,  they-were-saying,  “A-good-man  he-is.”  On-the-other-hand,  others,  they-were-saying,  “No,  but-on-the-contrary,  he-is-leading-astray  the  crowd.”  No-one,  however,  openly  he-was-speaking  concerning  him,  on-account-of  the  fear  of-the  Jews.

Now  already,  the  Feast,  being-in-middle,  he-went-up,  Jesus,  into  the  Temple,  and  he-was-teaching.  Therefore  they-were-marveling,  the  Jews,  saying,  “How  this-man,  grammar  he-knows,  not  having-learned?”

Therefore  he-answered  them,  the  Jesus,  and  he-said,  “The  my  teaching,  not  it-is  mine,  but-on-the-contrary,  of-the  one-having-sent  me.  If  anyone  wishes,  the  will  of-him  to-do,  he-will-know  concerning  the  teaching,  whether  out-of  the  God  it-is,  or  I,  from  myself,  I-am-speaking.  The-one  from  himself,  speaking  the  glory,  the  idiot,  he-seeks;  now  the-one  seeking  the  glory  of-the-one  having-sent  him,  this-man,  true  he-is,  and  unrighteousness  in  him,  not  there-is.  Did-not  Moses,  he-has-given  to-you  the  Law?  And  no-one  out-of  you,  he-is-doing  the  Law.  Why  me,  you-are-seeking  to-kill?”

They  answered,  the  crowd,  “A-demon  you-have;  who,  you,  he-is-seeking  to-kill?”
He-answered,  Jesus,  and  he-said  to-them,  “One  ergon  I-did,  and  all  you-are-marveling.  On-account-of  this,  Moses  has-given  to-you  the  circumcision,  not  that  out-of  the  Moses  it-is,  but-on-the-contrary,  out-of  the  fathers,  and  in  a-Sabbath  you-circumcise  an-anthropoid.  If  circumcision,  he-receives,  an-anthropoid,  in  a-Sabbath,  in-order-that  not  it-is-loosed,  the  Law  of-Moses,  with-me  are-you-angry,  because  a-whole  anthropoid,  healthy  I-made  in  a-Sabbath?  Do-not  judge  according-to  sight,  but-on-the-contrary,  the  righteous  judgment,  judge.”

Therefore  they-were-saying,  some  out-of  the  Jerusalemites,  “Yes-not  this-man  is  whom  they-are-seeking  to-kill?  And  look,  openly  he-is-speaking,  and  nothing  to-him  they-are-saying.  Not-perhaps  truly  they-knew,  the  rulers,  that  this-man  is  the  Christ?  But-on-the-contrary,  this-man  we-know  from-where  he-is;  now  the  Christ,  when  he-comes,  no-one  knows  from-where  he-is.”

Therefore  he-cried-out  in  the  temple,  teaching,  the  Jesus,  and  saying,  “Both-me  you-know  and  you-know  from-where  I-am;  and  from  myself  not  I-have-come,  but-on-the-contrary,  he-is  true,  the-One  having-sent  me,  whom  you,  not  you-know.  I,  I-know  him,  because  from  him  I-am  also-that-one,  me  he-sent-out.”  Therefore  they-were-seeking,  him  to-arrest,  and  no-one  threw-upon,  upon  him,  the  hand,  because  not-yet  it-had-come,  the  hour  of-him.

Now  out-of  the  crowd,  many  believed  into  him,  and  they-were-saying,  “The  Christ,  when  he-comes,  not  more  signs  will-he-do,  being  this-man  did?”  They-heard,  the  Pharisees,  the  crowd  grumbling  concerning  him,  these-things,  and  they-sent-out,  the  archpriests  and  the  Pharisees,  assistants,  in-order-that  they-might-arrest  him.

Therefore  he-said,  the  Jesus,  “Still  a-time,  a-little,  with  you  I-am,  and  I-am-going-away  toward  the-one  having-sent  me.  You-will-seek  me,  and  not  you-will-find  me,  and  where  I-am,  I,  you,  not  are-you-able  to-come.”
​
Therefore  they-said,  the  Jews,  toward  themselves,  “Where  this-man  is-about  to-journey,  that  we,  not  we-will-find  him?  Not  into  the  diaspora  of-the  Hellenists  is-he-about  to-journey,  and  to-teach  the  Hellenists?  What  is  the  word,  this,  which  he-said:  ‘You-will-seek  me  and  not  you-will-find  me,  and  where  I-am,  I,  you,  not  you-are-able  to-come’?”
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February 21st, 2026

2/21/2026

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e are in a new season. This Sunday’s title is the First Sunday in Lent. The tradition is that the Gospel Reading for this Sunday covers the temptation of Jesus at the beginning of his public ministry. Since this is year A in the three-year series, that Reading is from the Gospel according to Matthew, and the text is Matthew 4:1-11. And this same text happens to be the Gospel Reading for the One-Year Lectionary.

With last week’s Gospel Reading from chapter seventeen, to this week’s Reading being chapter four, to next week’s Reading being from the Gospel according to John, there are significant jumps in this set of lectionary readings. Within the writings of this website, we have been going through the four gospel accounts, taking a little at a time, in the order in which they were typically laid out. And these writings are currently going through the Gospel according to John, and we are currently on what is typically called the sixth chapter of that account.

It may be helpful to note a more specific context to that chapter. At the beginning of this chapter, Jesus fed five thousand men, along with many women and children, and that gave him a lot of notoriety among the people. Jesus, in his words after the miracle, is in the process of trying to get them to not so much focus solely on himself and the miracle, nor upon Moses, but to focus on Jesus’ Father, the One in heaven.

Near the beginning of his talk before the following section, Jesus described himself as the “Bread of life”. At the end, he talked about people believing in him, and that by believing in him, they would have eternal life. And the very last point of Jesus is that he would raise those people on the very last day—it was called the “eschaton” day in the translation. After that point, the grumbling started that will be in this week’s text. And the text itself helps a bit by pointing out the reason for the grumbling. It will also point to the important points that Jesus just gave. Often it is good to repeat important things.

If you are familiar with the translations of this writing, you may skip this and the following paragraph. But it may be helpful to repeat what has been said in the past. The translation below may be described as EXTREMELY literal, and because of that, it may be helpful to have another translation of the text nearby or perhaps a study bible.

The first thing to mention regarding the description of being EXTREMELY literal is that the verse numbers will not be included within the text itself. These numbers were added later and may be distracting from the overall message of 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 the particular words chosen below are meant to point out the close connection that sometimes occurs between the English and Greek languages. Also important to mention is 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 that are usually second (or sometimes third) in a sentence that are meant to be first when translated. 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, where a verb in a past tense is expected, but a verb in the present tense is given. These have been explained elsewhere, and here again it may be helpful to read some of the other writings of this website.

What follows is what was promised, an EXTREMELY literal translation of John 6:41-71 [It could also be noted that the second paragraph has the Father first, the verb second, and subject noun third, and the “d.o.” was added to signify that the Father is the direct object in this case; and that particular order also gives emphasis to the Father]:

Therefore  they-were-grumbling,  the  Jews,  concerning  him,  because  he-said,  “I,  I-am  the  bread,  the-one  having-come-down  out-of  the  heaven,”  and  they-were-saying,  “Not  this-one  is  Jesus,  the  son  of-Joseph,  of-whom  we,  we-know  the  father  and  the  mother?  How  now  he-says  that,  ‘Out-of  the  heaven  I-have-come-down’?

He-answered,  Jesus,  and  he-said  to-them,  “Do-not  grumble  among  one-another.  No-one  is-able  to-come  toward  me  if  not  the  Father,  the-one  having-sent  me,  he-drags  him,  and-I,  I-will-raise-up  him  in  the  eschaton  day.  It-is  having-been-written  in  the  prophets:  ‘And  they-shall-be  all  taught  of-God.’  Every  the-one  having-heard  from  the  Father  and  one-having-learned,  he-comes  toward  me.  Not  that  the  Father[d.o.],  he-has-seen,  anyone,  if  not  the-one  being  from  the  God,  this-one  has-seen  the  Father.  Amen,  amen,  I-am-saying  to-you,  the-one  believing  has  life  eternal.  I,  I-am  the  bread  of-the  life.  The  fathers  of-you,  they-ate  in  the  desert  the  manna,  and  they-died;  this-one  is  the  bread,  the-one  out-of  the  heaven,  coming-down,  in-order-that  anyone,  out-of  it  he-may-eat  and  not  he-may-die.  I,  I-am  the  bread,  the  living,  the-one  out-of  the  heaven,  having-come-down.  If  anyone  eats  out-of  this,  the  bread,  he-will-live  into  the  age;  and  now  the  bread  which  I,  I-will-give,  the  flesh  of-me,  it-is,  on-behalf-of  the,  of-the  world,  life.”

Therefore  they-were-fighting  toward  one-another,  the  Jews,  saying,  “How  is-he-able,  this-one,  to-us  to-give  the  flesh  to-eat?”

Therefore  he-said  to-them,  the  Jesus,  “Amen,  amen,  I-am-saying  to-you,  if  not  you-eat  the  flesh  of-the  Son  of-the  Man  and  drink  of-him  the  blood,  not  you-have  life  in  yourselves.  The-one  munching  of-me  the  flesh  and  drinking  of-me  the  blood,  he-has  life  eternal,  and-I,  I-will-raise-up  him  in-the  eschaton  day.  For  the  flesh  of-me,  true  it-is  food,  and  the  blood  of-me,  true  it-is  drink.  The-one  munching  of-me  the  flesh  and  drinking  of-me  the  blood,  in  me  he-remains,  and-I  in  him.  Just-as  he-sent-out  me,  the  living  Father,  and-I,  I-live  on-account-of  the  Father,  and  the-one  munching  me,  and-that-one  will-live  on-account-of  me.  This  is  the  bread,  the-one  out-of  heaven,  having-come-down,  not  just-as  they-ate,  the  fathers,  and  they-died;  the-one  munching  this,  the  bread,  he-will-live  into  the  age.”

These-things  he-said  in  a-synagogue,  teaching  in  Capernaum.  Therefore  many,  having-heard  out-of  the  disciples  of-him,  they-said,  “Hard  it-is,  the  word,  this;  who  is-able  it  to-hear?”

Now  fully-knowing,  the  Jesus,  in  himself  that  they-are-grumbling  concerning  this,  the  disciples  of-him,  he-said  to-them,  “This,  you,  it-scandalizes?  Therefore  if  you-behold  the  Son  of-the  Man  going-up  where  he-was,  the  formerly?  The  Spirit  is  the-one  doing-life,  the  flesh  not  profits  no-thing;  the  sayings  which  I,  I-have-spoken  to-you,  spirit  it-is,  and  life  it-is.  But-on-the-contrary,  there-are  out-of  you,  some  who  not  they-do-believe.”  For  he-fully-knew  out-of  beginning,  the  Jesus,  who  are  the-ones  not  believing,  and  who  he-is,  the-one  betraying  him.  And  he-was-saying,  “On-account-of  this,  I-have-told  to-you  that  no-one  is-able  to-come  toward  me,  if  not  it-is  having-been-given  to-him  out-of  the  Father.”

Out-of  this,  many  out-of  of-the  disciples  of-him,  they-came-away,  into  the  behind,  and  no-longer  with  him,  they-were-walking-around.  Therefore  he-said,  the  Jesus,  to-the  twelve,  “Not  also  you,  you-want  to-go-away?”

He-answered  him,  Simon  Peter,  “Lord,  toward  whom  shall-we-come-away?  Sayings  of-life  eternal  you-have.  And  we,  we-have-believed  and  we-have-known  that  you,  you-are  the  Holy-One  of-the  God.”

He-answered  them,  the  Jesus,  “Not  I,  you,  the  twelve,  I-have-selected,  and  out-of  you,  one  a-diabolos  he-is?”  Now  he-was-speaking-of  the  Judas  of-Simon  Iscariot;  for  this-one  was-about  to-betray  him,  one  out-of  the  twelve.

This has been said many times, but it could be repeated here also. There are many, many ways in which words could be translated. And one often finds in a language that some important things have more than one word attached to them. This happened above with the verb to eat. (There are also two different words for knowing.) Since there were two different verbs for eating, one was just described as eating, but the other as “munching”. In other words, there is an audible eating. Whether or not this is polite is another matter. And it may be said that this type of eating may have added to the grumbling of the Jews. That grumbling certainly was audible. And certainly all of this may get many Christians thinking about the Lord’s Supper.
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It may be noted that Jesus, only in this Gospel account, repeats himself in a special way when he says, “Amen, amen.” It may also be noted that you find Jesus repeating himself with other points in the text above. And he does that in the other accounts as well. That is fine. Sometimes we do not get the point right away.  Amen, amen to that.
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February 14th, 2026

2/14/2026

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We are nearing the end of the Epiphany season. This Sunday, the last Sunday after the Epiphany, is traditionally known as Transfiguration Sunday. It is as simple as that. But certainly the action of Jesus being transfigured is incredibly complex. Like many other things, it is to be taken by faith. In other words, it is to be seen as a gift. This is especially appropriate since this miracle is closely connected to Jesus’ predictions of what is going to happen very soon in Jerusalem.

The Gospel Reading for this Sunday is Matthew 17:1-9. Certainly there is a jump from last week’s reading being from the sixth chapter. Very soon the readings will jump to the Gospel according to John, and then very soon they will also jump to the Passion account in the last chapters of the Gospel according to Matthew. This is also fine. The central topic is a sure and certain One. The details are just that.

In the writings of this website, we are handling some of those details. In the last three years we went through the three similar Gospel accounts, and this year we are going through the Gospel according to John, a significantly different account. Some of these differences may be more obvious than others. And many of them have already been mentioned. These writings have been archived to give the reader an opportunity to see some of those differences.

The rest of this week’s writing will focus on the next section in what is commonly known as the sixth chapter of the Gospel according to John. The section from last week ended with a reference to Jesus as Lord, and the comment was made that the miracle of Jesus feeding the five thousand was summarized by the verb that he “gave thanks”. Certainly Jesus gave thanks for the little food that he received. And certainly five thousand men (and many others) were fed because of that food. But the word to give thanks is, in Greek, the word for Eucharist, the word for the Lord’s Supper, the Sacrament of the Altar.

After a connection within the Gospel according to Matthew and the Father, then the Gospel according to Mark to the Son, then the Gospel according to Luke and the Holy Spirit, why not a connection to the Sacraments in the Gospel according to John? These are special, holy things of God that reach out to his people living today and deliver some great gifts.

Now if you have been reading these writings in the past, and if you are familiar with the type of translation that is below, you may skip this and the following paragraph. The translation below may be described as EXTREMELY literal. It is designed to help the reader give a new perspective on a text, and it is one that may work well with another translation of the bible or study bible nearby.

The first thing to mention regarding the description of being EXTREMELY literal is that the verse numbers will not be included within the text itself. These numbers were added later and may be distracting from the overall message of 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 the particular words chosen below are meant to point out the close connection that sometimes occurs between the English and Greek languages. Also important to mention is 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 that are usually second (or sometimes third) in a sentence that are meant to be first when translated. 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, where a verb in a past tense is expected, but a verb in the present tense is given. These have been explained elsewhere, and here again it may be helpful to read some of the other writings of this website.

What follows is what was promised, an EXTREMELY literal translation of John 6:24-40.
Therefore  when  it-saw,  the  crowd,  that  Jesus,  not  is  there,  nor  the  disciples  of-him,  they-stepped-in,  they,  into  the  small-boats,  and  they-came  into  Capernaum,  seeking  the  Jesus.  And  having-found  him  across  the  sea,  they-said  to-him,  “Rabbi,  when  here  did-you-come?”

He-answered  them,  the  Jesus,  and  he-said,  “Amen,  amen,  I-am-saying  to-you,  you-are-seeking  me,  not  because  you-saw  signs,  but-on-the-contrary,  because  you-ate  out-of  the  breads,  and  you-were-satisfied.  Work  not  the  food,  the  perishing,  but-on-the-contrary,  for-the  food,  the  remaining  into  life  eternal,  which  the  Son  of-the  Man,  to-you  he-will-give;  for  this,  the  Father,  he-sealed,  the  God.”

Therefore  they-said  toward  him,  “What  may-we-do  that  we-way-work  the  works  of-the  God?”

He-answered,  the  Jesus,  and  he-said  to-them,  “This  is  the  work  of-the  God,  in-order-that  you-may-believe  into  he-whom  he-sent-out,  that-one.”

Therefore  they-said  to-him,  “Therefore  what  are-you-doing,  you,  a-sign,  in-order-that  we-may-see  and  we-may-believe  you?  What  are-you-working?  The  fathers  of-us,  the  manna,  they-ate  in  the  desert,  just-as  it-is  having-been-written,  ‘Bread  out-of  the  heaven,  he-gave  them  to-eat.’”

Therefore  he-said  to-them,  the  Jesus,  “Amen,  amen,  I-am-saying  to-you,  not  Moses  has-given  to-you  the  bread  out-of  the  heaven,  but-on-the-contrary,  the  Father  of-me,  he-gives  to-you  the  bread  out-of  the  heaven,  the  true.  For  the  bread  of-the  God,  it-is  the-one  coming-down  out-of  the  heaven  and  life  giving  to-the  world.”

Therefore  they-said  toward  him,  “Lord,  always  give  to-us  the  bread,  this.”

He-said  to-them,  the  Jesus,  “I,  I-am  the  bread  of-the  life;  the-one  coming  toward  me,  certainly  not  he-hungers,  and  the-one  believing  into  me,  certainly  not  he-will-thirst,  never.  But-on-the-contrary,  I-said  to-you  that  both  you-have-seen  me,  and  not  you-do-believe.  All  which  he-has-given  to-me,  the  Father,  toward  me  he-will-come,  and  the-one  coming  toward  me,  certainly  not  I-will-throw-out,  outside,  because  I-have-come-down  from  the  heaven,  not  in-order-that  I-may-do  the  will,  the  my,  but-on-the-contrary,  the  will  of-the-one  having-sent  me.  Now  this  is  the  will  of-the-one  having-sent  me,  in-order-that  all  which  he-has-given  to-me,  not  I-shall-lose  out-of  it,  but-on-the-contrary,  I-raise-up  it  in  the  eschaton  day.  For  this  is  the  will  of-the  Father  of-me,  in-order-that  all  who  beholding  the  Son  and  believing  into  him,  he-may-have  life  eternal,  and  I-raise-up  him,  I,  in  the  eschaton  day.”
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February 7th, 2026

2/7/2026

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The season of Epiphany continues, and this Sunday is the Fifth Sunday after the Epiphany. And this year being Series A, this Sunday’s Gospel Reading is from the Gospel according to Matthew (5:13-20), and the reading continues on, following immediately after last week’s text.

In the Gospel Reading of the previous week, Jesus went up on a mountain and sat down. With the writings of this website, we are currently going through the Gospel according to John, and we are now currently in what is usually called the sixth chapter of that account. And in this text as well, Jesus is also described as going up a mountain and sitting down. Repetition is certainly helpful when dealing with sinful and easily distracted human beings.

We also are not skipping over any of the text of the Gospel according to John, but we are taking a short section each week, one right after the previous text. And the goal is to get to the end of this account before the end of the church year in November.

If you have been to this website in the past and are familiar with the type of translation that is below, you may skip this and the following paragraph. It should be said, first of all, that there are VERY numerous ways to translate. The translation below may be described as EXTREMELY literal. It is designed to help the reader give a new perspective on a text, and it is one that may work well with another translation of the bible or study bible that the reader also uses.

The first thing to mention regarding the description of being “extremely” literal is that, other than in the introduction, the verse numbers will not be included. These were added later and may be somewhat distracting from the overall message of the text. Secondly, it should 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 the particular 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 confusing as well. Also important to mention is 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 (such as “therefore”, “for”, and “now”) that are usually second or third in a sentence that are meant to be first when translated. One more thing to mention is that the verbs in capital letters are called HISTORICAL PRESENTS, and in the Gospel according to John, they basically remind us that some small things are very important to God. It may also be said that the living creature that is connected to this Gospel account is the eagle, and the eagle can see the small but important things rather easily.

What follows is what was promised, an EXTREMELY literal translation of John 6:1-23. This chapter is one of the longer chapters, and a lot of things are going on here. This particular section of this chapter will end with something special, that Jesus is called the Lord once again. When the beginning of chapter four was being discussed, the title was connected to baptism. The text below connected that special title with some special food that is being received.

Although many have pointed out that the Gospel according to John does not have the institution of the Lord’s Supper within it, one should not think of the Passover being described as “near” to be a coincidence when an amazing gift will soon be discussed. Eating Jesus’ flesh and drinking his blood is truly an incredible gift. Here is the translation:

After  these-things,  he-came-away,  the  Jesus,  to-the-other-side-of  the  Sea  of-the  Galilee,  of-the  Tiberias.  Now  it-was-following  him,  a-crowd,  a-great-one,  because  they-were-beholding  the  signs  which  he-was-doing  upon  the  without-strength-ones.  Now  he-came-up  into  the  mountain,  Jesus,  and  there  he-was-sitting  with  the  disciples  of-him.
Now  It-was  near,  the  Pascha,  the  Feast  of-the  Jews.  Therefore,  having-lifted-up  the  eyes,  the  Jesus,  and  having-beheld  that  a-great  crowd  is-coming  toward  him,  HE-SAYS  toward  Philip,  “From-where  may-we-agora  breads,  in-order-that  they-may-eat,  these?”  Now  this  he-was-saying,  testing  him;  for  he,  he-knew  what  he-was-about  to-do.

He-answered  him,  the  Philip,  “Of-two-hundred  denarii,  breads  not  they-are-enough  for-them,  in-order-that  each,  a-little,  it  he-may-receive.”

HE-SAYS  to-him,  one  out-of  the  disciples  of-him,  Andreas,  the  brother  of-Simon  Peter,  “He-is  a-lad  here  who  he-has  five  breads,  barley,  and  duo  fish;  but-on-the-contrary,  these,  what  is-it  into  so-many?”

He-said,  the  Jesus,  “Make  the  people  to-recline.”  Now  It-was  grass,  great,  in  the  place.  Therefore,  they-reclined,  the  men,  the  arithmetic  as  five-thousand.  Therefore,  he-took  the  breads,  the  Jesus,  and  having-eucharistic,  he-gave-out  to-the-ones  reclining,  likewise  also  out-of  the  fishes,  as-much-as  they-were-wanting.  Now  as  they-were-filled-in,  HE-SAYS  to-the  disciples  of-him,  “Synagogue  the  having-overflowed  fragments,  in-order-that  not  anything  is-lost.” 

Therefore,  they-synagogued,  and  they-filled  twelve  [Jewish-]baskets  of-fragments  out-of  the  five  breads  of-the  barley  which  they-overflowed  to-the-ones  having-eaten.  Therefore,  the  people,  having-seen  the-thing  he-did,  a-sign,  they-were-saying  that,  “This  is  truly  the  Prophet,  the-one  coming  into  the  world.”  Therefore,  Jesus,  knowing  that  they-were-about  to-come  and  to-seize  him  in-order-that  they-might-make  a-king,  he-withdrew  again  into  the  mountain,  himself,  mono. 

Now  as  evening  happened,  they-went-down,  the  disciples  of-him,  upon  the  sea,  and  having-embarked  into  a-boat,  they-were-coming  to-the-other-side-of  the  sea,  into  Capernaum.  And  darkness  already  it-had-happened,  and  not-yet  he-had-come  toward  them,  the  Jesus;  and  the  sea,  a-wind,  mega,  blowing,  it-was-raised-thoroughly.

Therefore,  having-rowed  as  stadia,  twenty  five  or  thirty,  THEY-BEHOLD  the  Jesus,  walking-around  upon  the  sea,  and  near  the  boat  happening,  and  they-feared.  Now  the-one  HE-SAYS  to-them,  “I,  I-am;  not  do-fear.”  Therefore  they-were-wanting  to-take  him  into  the  boat,  and  immediately  it-happened,  the  boat,  upon  the  land  into  which  they-were-going.

On-the  succeeding,  the  crowd,  the-one  having-stood  the-other-side-of  the  sea,  they-saw  that  small-boat,  another,  not  was  there,  if  not  one,  and  that  not  he-did-come-into-with  the  disciples  of-him,  the  Jesus,  into  the  boat,  but-on-the-contrary,  mono,  the  disciples  of-him,  they-came-away;  other  it-came,  small-boats,  out-of  Tiberias,  near  the  place  where  they-ate  the  bread,  having-eucharistic,  the  Lord.

If you have read the writing until this point, it should first of all be said that congratulations are in order. Just one more thing that could also be said is that you may have noticed that the word “Jewish” was added to the word “basket” in the above translation. (Congratulations are also in order if you caught that addition.)

Like so many other things in a particular culture, something that is very common may have more than one word to describe it. The words of “car” and “automobile” are an example for our culture. And think of how helpful it was to have a basket to transport things, no matter the culture to which it was connected. The last thing that could be said is that the so-called feeding of the FOUR thousand had baskets connected to Gentiles rather than Jews. That may be something to keep in mind when going over these accounts again.
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january 31st, 2026

1/31/2026

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The season of Epiphany continues on. This Sunday is the Fourth Sunday after the Epiphany. This year being Series A, this Sunday’s Gospel Reading is from the Gospel according to Matthew (5:1-12). With the writings of this website, we are currently going through the Gospel according to John. And in this week’s writings, we will finish what is currently understood to be chapter five of that Gospel account.

Jesus is talking with people because he commanded a lame man to carry something on the Sabbath, and he got into a little bit of trouble because of that, because some of the Jews had strict rules regarding what a person could and could not do on the Sabbath, a day of “rest”. Jesus is showing his authority before the people who are hearing these words, and even those who are hearing these words today. And in the text below there are various witnesses who will testify to that authority in Jesus.
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If you have been to this website in the past and are familiar with the type of translation that is below, you may skip this and the following paragraph. The translation below may be described as EXTREMELY literal. It is designed to help the reader give a new perspective on a text, one that may work well with the translation of the bible or study bible that the reader also uses.
​
The first thing to mention is that, other than in the introduction, the verse numbers will not be included. Hopefully that does not make it too difficult to study. Secondly, it should 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 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 confusing. Also important to mention is 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 is that there are a couple of words that are usually second or third in a sentence that are meant to be first when translated. And it should also be mentioned that repeated words are important words. Now although this particular type of verb does not happen within the following few verses, one more thing that could be mentioned is that the verbs in capital letters are called HISTORICAL PRESENTS, and in the Gospel according to John they basically remind us that small things are important to God. (The living creature that is connected to this Gospel account is the eagle, and the eagle can see the small but important things rather easily.)

There are EXTREMELY many ways to translate some words. With all of that for an introduction, what follows is what was promised, an EXTREMELY literal translation of John 5:24-47:

[Jesus  said  to-them,] “Amen,  amen,  I-am-saying  to-you  that  the-one,  the  word  of-me  hearing  and  believing,  the-one  having-sent  me,  he-has  life  eternal,  and  into  judgment,  not  he-comes,  but-on-the-contrary,  he-has-passed-over  out-of  the  death  into  the  life.  Amen,  amen,  I-am-saying  to-you  that  it-is-coming,  an-hour,  and  now  it-is,  when  the  dead  will-hear  the  ‘phone’  of-the  Son  of-the  God,  and  the-ones  hearing  will-live.

For  just-as  the  Father  has  life  in  himself,  thus  also  to-the  Son,  he-gave  life  to-have  in  himself;  and  authority  he-gave  to-him,  judgment  to-do,  because  Son  of-man  he-is.  Not  do-marvel  at-this,  because  it-is-coming,  an-hour,  in  which  all  the-ones  in  the  tombs,  they-will-hear  the  ‘phone’  of-him,  and  they-will-come-out,  the-ones,  the  good-things  having-done,  into  a-resurrection  of-life,  now  the-ones,  the  evil-things  having-done,  into  a-resurrection  of-judgment.  Not  am-I-able,  I,  to-do  from  myself  nothing;  just-as  I-hear,  I-judge,  and  the  judgment,  the  my,  righteous  it-is,  because  not  I-seek  the  will,  the  my,  but-on-the-contrary,  the  will  of-the-one  having-sent  me.

If  I,  I-witness  concerning  myself,  the  witness  of-me,  not  it-is  true;  another  it-is  the-one  witnessing  concerning  me,  and  I-know  that  true  is  the  witness  which  he-witnesses  concerning  me.  You,  you-have-sent-out  toward  John,  and  he-has-witnessed  to-the  truth.  Now  I,  not  from  man,  the  witness  I-receive,  but-on-the-contrary,  these-things  I-am-saying  in-order-that  you,  you-may-be-saved.  That-man,  he-was  the  lamp,  the  burning  and  shining,  now  you,  you-wanted  to-exult  toward  an-hour  in  the  light  of-him.

Now  I,  I-have  the  witness  greater  of-the  John;  for  the  works  which  he-has-given  to-me,  the  Father,  in-order-that  I-may-finish  them;  them,  the  works  which  I-am-doing,  it-witnesses  concerning  me,  that  the  Father,  me  he-has-sent-out.  And  the-one  having-sent  me,  Father,  that-one,  has-witnessed  concerning  me.  Neither  ‘phone’  of-him,  never  you-have-heard,  nor  form  of-him  you-have-seen,  and  the  word  of-him,  not  you-have  in  you   remaining,  because  he-who  he-sent-out,  that-one,  this-one  you,  not  do-you-believe. 

You-search  the  graphs,  because  you,  you-think  in  them,  life  eternal  to-have,  and  those  are  the-ones  witnessing  concerning  me;  and  not  do-you-want  to-come  toward  me,  in-order-that  life  you-may-have.  Glory  from  men,  not  I-receive,  but-on-the-contrary,  I-have-known  you,  that  the  agape  of-the  God,  not  you-have  in  yourselves.  I,  I-have-come  in  the  name  of-the  Father  of-me,  and  not  you-did-receive  me;  if  another  comes  in  the  name,  the  own,  that-one  you-will-receive.
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How  are-you-able,  you,  to-believe,  glory  from  one-another  receiving,  and  the  glory,  the  from  the  mono  God,  not  do-you-seek?  Not  do-you-think  that  I,  I-will-accuse  you  toward  the  Father?  He-is  the-one  accusing  you,  Moses,  into  whom  you,  you-have-hoped.  For  if  you-believed  Moses,  you-would-have-believed  in  me;  for  concerning  me,  that-one  he-wrote.  Now  if  of-the  that-one,  'grammar',  not  you-do-believe,  how  of-the,  my  words,  you-will-believe?”
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January 24th, 2026

1/24/2026

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The season of Epiphany continues on. This Sunday is the Third Sunday after the Epiphany. And with the Gospel Reading, and with this year being Series A, this Sunday’s Gospel Reading is from the Gospel according to Matthew (4:12-25), and that focus will continue for a little while. Currently with the writings of this website, we are going through the Gospel according to John. In last week’s writings, the focus was on the rest of what is currently understood as chapter four of that Gospel account. And God willing, we will continue to press on to the end of this account at the end of this church year.

One of the difficulties that comes along with the chapter and verse divisions that have been added at a later date is that, with those constantly growing additions of chapter and verse, the reader is reminded that he or she is moving farther away from the very beginning of the work. It should be said rather clearly that even more important than the beginning is the ending of the writing, where it is leading the reader. Certainly the direction of the reading may be hinted at in its very beginning. But nearer to the end are almost always the more significant events. And that is certainly seen in the Gospel accounts. What may also be useful is a halfway point. (And it may be said that the Gospel according to Matthew is known for its halfway points.)

A structure may be seen within the rest of the Gospel according to John. Although chapter five is certainly not a halfway point, the first significant part of this Gospel account is over. At the end of the so-called fourth chapter, a second of two signs was given. And the two signs may be seen as two hands being raised to give a blessing. People believed at the end of each sign. And at a blessing of the Lord’s man, people may believe and receive the gifts that the Lord is giving out.

Those gifts are given out by the Lord within Services, and therefore it should not be a surprise that the next section of this Gospel account has to do with liturgical structure, a structure of the festivals that were important for the Jews. This so-called fifth chapter starts with a “feast,” usually understood to be the Passover. Time marches on, and the text does the same thing. At so-called chapter six the Passover is described as “near” (6:4).  That feast is during the springtime. Then there is the time described as the Feast of Booths or Tabernacles that is also described as being near (7:2). And that happens a little later in the year. Finally, there is the Feast of Dedication, at a time when it is winter (10:22). This is a very concrete progression of the text, and it is one that is seen in some very special days.

If you have been to this website in the past and are familiar with the type of translation that is below, you may skip this and the following paragraphs. The translation below may be described as EXTREMELY literal. It is designed to help the reader give a new perspective on a text, one that may work well with the translation of the bible or study bible that the reader also uses.

The first thing to mention is that the verse numbers will not be included. Hopefully that does not make it too difficult to study. Secondly, it should 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 the words chosen below are meant to point out the close connection that sometimes occurs between the English and Greek languages. Also important to mention is that the order of the words below is also the same order that is in the ancient Greek. The exception to this is that there are a couple of words that are usually second or third in a sentence that are meant to be first when translated. One more thing to mention is that the verbs in capital letters are called HISTORICAL PRESENTS, and in the Gospel according to John they basically remind us that small things are important to God. (The living creature that is connected to this Gospel account is the eagle, and the eagle can see the small but important things rather easily.)
Why follow the order of the Greek language? It may help to show what are the more important words of the sentences. In general, the verbs appear slightly earlier in the sentence than we have in English. The verbs are in such a special form that they do not need the subject before them in the sentence, as we have in English. Other words that are first are important. And hopefully all these points have been helpful.

There are many ways to translate many words. With all of that for an introduction, what follows is what was promised, an EXTREMELY literal translation of John 5:1-23:

After  these-things,  it-was  a-feast  of-the  Jews,  and  he-went-up,  Jesus,  into  Jerusalem.  Now  it-is  in  the  Jerusalem,  upon  the  Sheepgate,  a-swimming-place,  the-one  being-surnamed  in-Hebrew,  Bethesda,  five  stoas  having.  In  these,  lying-down,  a-multitude  of-the  without-strength-ones,  blind,  lame,  withered.  Now  it-was  a-certain  man  there,  thirty  and  eight  years  having  in  the  without-strength  of-him;  this-one  seeing,  the  Jesus,  lying-down,  and  having-known  that  much  already  time  he-has,  HE-SAYS  to-him,  “Do-you-wish,  healthy,  to-become?”

He-answered  him,  the  without-strength-one,  “Lord,  a-man  not  I-have,  in-order-that  when  it-is-stirred-up,  the  hydro,  he-may-throw  me  into  the  swimming-place;  now  in  which  I-am-coming,  I-myself,  another  pro  me,  he-goes-down.

HE-SAYS  to-him,  the  Jesus,  “Rise,  take  the  mattress  of-you,   and  walk.”

And  immediately  he-became  healthy,  the  man,  and  he-took  the  mattress  of-him,  and  he-was-walking.

Now  it-was  a-Sabbath  in  that,  the  day.  Therefore  they-were-saying,  the  Jews,  to-the-one  having-been-healed;  “A-Sabbath  it-is,  and  not  it-is-permitted  for-you  to-take  the  mattress  of-you.” 

Now  the-one  answered  them,  “The-one having-made  me  healthy,  that-one  to-me  he-said,  ‘Take  the  mattress  of-you  and  walk.’”

They-questioned  him,  “Who  is  the  man,  the-one  having-said  to-you,  ‘Take  and  walk?’”  Now  the-one  having-been-cured  not  did-he-know  who  it-is;  for  the  Jesus  slipped-off,  a-crowd  being  in  the  place.

After  these-things,  HE-FINDS  him,  the  Jesus,  in  the  temple,  and  he-said  to-him,  “See,  healthy  you-have-become;  no-longer  sin,  in-order-that  not  worse  to-you  something  it-may-happen.”

He-came-away,  the  man,  and  he-announced  to-the  Jews  that  Jesus  is  the-one  having-made  him  healthy.  And  on-account-of  this,  they-were-persecuting,  the  Jews,  the  Jesus,  because  these-things  he-was-doing  in  a-Sabbath.
Now  the  Jesus  answered  them,  “The  Father  of-me,  until  presently  he-is-working,  and-I,  I-am-working.”

Therefore,  on-account-of  this,  the-more  they-were-seeking  him,  the  Jews,  to-kill,  because  not  mono  he-was-loosing  the  Sabbath,  but-on-the-contrary  also  Father,  own,  he-was-saying,  the  God,  equal  himself,  making  to-the  God.

Therefore,  he-answered,  the  Jesus,  and  he-was-saying  to-them,  “Amen,  amen,  I-am-saying  to-you,  not  he-is-able,  the   Son  to-do  from  himself  nothing,  if  not  what  he-sees  the  Father  doing;  for  what  ever  that-one  does,  these-things  also,  the  Son,  likewise,  he-does.  For  the  Father  brotherly-loves  the  Son,  and  all  he-shows  to-him  which  he,  he-is-doing,  and  greater  than-these-things  he-will-show  to-him,  works,  in-order-that  you,  you-may-marvel.  For  just-as  the  Father  raises  the  dead  and  he-makes-alive,  thus  also  the  Son,  whom  he-wills,  he-makes-alive.  For  not  the  Father  judges  anyone,  but-on-the-contrary,  the  judgment,  all,  he-has-given  to-the  Son,  in-order-that  all  may-honor  the  Son  just-as  they-honor  the  Father.  The-one  not  honoring  the  Son  not  honors  the  Father,  the-one  having-sent  him.”

It could be noted that this miracle shows the wide range of people that Jesus is helping. Previously there was the Samaritan woman who was married five times and currently living with someone who was not her husband. And this time Jesus helps a Jewish man who was hurt, seemingly because of some sin that he committed. And eventually Jesus will help a man born blind, not because of the sins of anyone. (If you want to, you can certainly read ahead.)
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There is still a wide range of people in the world today with sin and with its effects. And there is also, still, a Savior.
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January 17th, 2026

1/17/2026

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The season of Epiphany continues. This Sunday is the Second Sunday after the Epiphany. And this Sunday is traditionally a text from the Gospel according to John. This year, since it is a Series A year, the text is the earliest of the three, from the so-called first chapter of that Gospel account (1:29-42a). It should be noted that the text ends with only a few of the first words of what is called verse 42: “He (Andrew) brought him (Simon) to Jesus.” That is a nice ending. It is also a great beginning.

Many nice things could be said about many great things within the Gospel according to John. As was mentioned in the other writings of this website, the living creature connected to this account is the eagle, and the eagle has, quite literally, an eagle eye. Many details are noted that turn out to be important. The more important verbs, the ones that have continuing ramifications, those verbs are in capital letters in the translation below, and those are called HISTORICAL PRESENTS. That is where a verb in the past tense is expected, but one in the present tense is given.

In last week’s writing of this website, a study was made of an extremely short text, John 4:1-3. Its importance was significant since it was in the center of the two clearly designated “signs” at the beginning of this Gospel account. The numbers of words between those two signs can be easily forgotten, so they will be given again. It was laid out that between the word “signs” in John 2:11 and the word “the-One” in John 4:1 there are 925 words.  And between the word “the-One, Lord” and the word “sign” in John 4:54 there are 921 words. (You may wish to look at that writing again for more details.) The second part of that “pair” of signs will be studied in this writing.

The following is a description of the type of analysis of the biblical text. If you are familiar with these writings, you may wish to skip the next several paragraphs. These writings are meant to be helpful in making a deeper study of the biblical text. You may wish to use your own bible as well to give you a slightly different perspective than this text and one that is more familiar to you.

The translation given of the text below is quite unique. It is also EXTREMELY literal. That is why another translation may be helpful to understand what is being given. Such a literal translation may be helpful to see the original language of the ancient Greek still within the text.

How can this happen? It should be noted, first of all, that such a translation does not include the chapter and verse divisions. These two things were added later, and they may be distracting when it comes to the what is being given.

It should 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 the words chosen below are meant to point out the close connection that sometimes occurs between the English and Greek languages.

Something important to point out is that the order of the words below is also the same order that is in the ancient Greek. (The exception to this is that there are a couple of words that are usually second in a sentence that are meant to be first when translated.) It also is true that in general, the verbs appear slightly earlier in the sentence than we have in English. The verbs are in such a special form that they do not need the subject before them in the sentence, as we usually have in English. And generally speaking, the earlier in the sentence, the more important the word is. The final thing to be mentioned should be obvious, but it should be made clear that a word which is repeated is important. Hopefully these points been helpful.

So much for an introduction. The amount of translation this week is significant. And, for the most part, it is what is usually termed “chapter four” of the Gospel according to John.

So as was promised, what follows is an EXTREMELY literal translation of what comes after the middle of what was between the two signs of the Gospel according to John (John 4:4-54):

Now  it-was-necessary,  him,  to-come-through,  through  the  Samaria.  Therefore  HE-COMES  into  a-city  of-the  Samaria  being-called  Sychar,  near  the  piece-of-land  which  he-gave,  Jacob,  to-the  Joseph,  the  son  of-him;  now  it-was  there,  a-well  of-the  Jacob.

Therefore,  the  Jesus,  having-become-wearied  from  the  journey,  he-was-sitting  thus  upon  the  well;  hour  was  about  sixth.

SHE-COMES,  a-woman,  from  the  Samaria,  to-draw  water.  HE-SAYS  to-her,  the  Jesus,  “Give  to-me  to-drink.”  For  the  disciples  of-him,  they-had-come-away  into  the  city,  in-order-that  foods  they-might-agora.

Therefore,  SHE-SAYS  to-him,  the  woman,  the  Samaritan,  “How  you,  a-Jew  being,  from  me,  to-drink,  you-ask,  a-woman,  a-Samaritan,  being?”  For  not  they-associate,  Jews  with-Samaritans.

He-answered,  Jesus,  and  he-said  to-her,  “If  you-knew  the  gift  of-the  God,  and  who  is  the-one  saying  to-you,  ‘Give  to-me  to-drink,’  you  would  have-asked  him,  and  he-would-given,  have,  to-you  water,  living.”
SHE-SAYS  to-him,  the  woman,  “Lord,  no  container  you-have,  and  the  cistern  is  deep;  therefore,  from-where  you-have  the  water,  the  living?  Not  you,  greater,  are-you  of-the  father  of-us,  Jacob,  who  he-gave  to-us  the  cistern,  and  himself  from  it  he-drank,  and  the  sons  of-him,  and  the  domesticated-animals  of-him?”

He-answered,  Jesus,  and  he-said  to-her,  “Every  the-one  drinking  from  the  water,  this,  he-will-thirst  again;  now  who  ever  drinks  from  the  water  which  I,  I-will-give  to-him,  certainly  not  he-will-thirst  into  the  age,  but-on-the-contrary,  the  water  which  I-will-give  to-him,  it-will-become  in  him  a-well  of-water,  springing  into  life  eternal.”

SHE-SAYS  toward  him,  the  woman,  “Lord,  give  to-me  this,  the  water,  in-order-that  not  I-thirst  nor  come-through  in-this-place  to-draw.”

HE-SAYS  to-her,  “Go,  sound  the  husband  of-you,  and  come  in-this-place.”

She-answered,  the  woman,  and  she-said  to-him,  “Not  I-have  a-husband.”

HE-SAYS  to-her,  the  Jesus,  “Well  you-said  that,  ‘A-husband  not  I-have’,  for  five  husbands  you-had,  and  currently,  he-whom  you-have,  not  is  of-you  a-husband;  this,  truly,  you-have-said.”

SHE-SAYS  to-him,  the  woman,  “Lord,  I-behold  that  a-prophet  you-are,  you.  The  fathers  of-us  in  the  mountain,  this,  they-worshiped;  and  you,  you-say  that  in  Jerusalem  is  the  place  where  to-worship  it-is-necessary.”

HE-SAYS  to-her,  the  Jesus,  “Believe  me,  woman,  that  it-is-coming,  an-hour,  when  neither  in  the  mountain,  this,  nor  in  Jerusalem,  you-will-worship  the  Father.  You,  you-worship  what  not  you-know;  we,  we-worship  what  we-know,  because  the  salvation,  from  the  Jews  it-is;  but-on-the-contrary,  it-is-coming,  an-hour,  and  currently  is,  when  the  true  worshipers  will-worship  the  Father  in  spirit  and  truth;  for  also  the  Father,  such  he-is-seeking,  the-ones  worshipping  him;  spirit,  the  God,  and  the-ones  worshiping  him  in  spirit  and  in-truth,  it-is-necessary  to-worship.”

SHE-SAYS  to-him,  the  woman,  “I-know  that  Messiah  is-coming,  the-one  being-called  ‘Christ’;  when  he-comes,  that-one,  he-will-announce  to-us  all-things.”

HE-SAYS  to-her,  the  Jesus,  “I,  I-am,  the-one  talking  to-you.”

And  upon  this,  they-came,  the  disciples  of-him,  and  they-were-marveling  that  with  a-woman  he-was-talking;  no-one  however  said,  “What  are-you-seeking  or  why  are-you-talking  with  her?”  Therefore  she-left  the  waterpot  of-her,  the  woman,  and  she-came-away  into  the  city,  and  SHE-SAYS  to-the  men,  “Come,  see  a-man  who  said  to-me  all-things  which  I-did;  is-it-not,  this  is  the  Christ?”  They-came-out,  out-of  the  city,  and  they-were-coming  toward  him. 

In  the  meantime  they-were-asking  him,  the  disciples,  saying,  “Rabbi,  eat.”

Now  the-one  said  to-them,  “I,  food,  I-have  to-eat,  which  you,  not  you-know.”

Therefore  they-were-saying,  the  disciples,  toward  one-another,  “Not  anyone  did-bring  him  to-eat?”

HE-SAYS  to-them,  the  Jesus,  “My  food  is  in-order-that  I-may-do  the  will  of-the-one  having-sent  me,  and  I-may-finish  of-him  the  work.  Not  you,  you-say  that  yet  four-months  it-is,  and  the  harvest  comes?  Look,  I-am-saying  to-you,  lift-up  the  eyes  of-you  and  behold  the  fields,  that  white  they-are  toward  harvest.  Already  the-one  harvesting,  a-wage  he-receives,  and  he-gathers  fruit  into  life  eternal,  in-order-that  the-one  sowing,  together  he-may-rejoice,  and  the-one  harvesting. For  in  this,  the  word,  is  true,  that  another-one  is  the-one  sowing,  and  another,  the-one  harvesting.  I,  I-sent-out  you,  to-harvest  what  not  you,  you-have-toiled;  others  they-have-toiled,  and  you,  into  the  toil  of-them  you-have-come-into.”

Now  out-of  the  city,  that,  many  believed  into  him,  of  the  Samaritans,  because-of  the  word  of-the  woman  witnessing,  that,  “He-told  me  all-things  which  I-did.”  Therefore,  as  they-came  toward  him,  the  Samaritans,  they-were-asking  him  to-remain  alongside  them,  and  he-remained  there  two  days.  And  more,  many,  they-believed  on-account-of  the  word  of-him,  &  to-the  woman  they-were-saying  that,  “No-longer  on-account-of  the,  your,  talk  we-believe,  for  ourselves,  we-have-heard,  and  we-know  that  this-man  is  truly  the  Savior  of-the  cosmos.”

Now  after  the  two  days,  he-came-out  from-there  into  the  Galilee.  For  he-himself,  Jesus,  witnessed  that  a-prophet,  in  the  own  native-place,  honor  not  he-has.  Therefore  when  he-came  into  the  Galilee,  they-received  him,  the  Galileans,  all-things  having-seen  as-much-as  he-did  in  Jerusalem  in  the  feast;  for  also  they,  they-came  into  the  feast.

Therefore  he-came  again  into  the  Cana  of-the  Galilee,  where  he-made  the  water  wine.  And  he-was  a-certain  basilicas  of-whom  the  son,  he-was-without-strength  in  Capernaum;  this-man,  having-heard  that  Jesus,  he-has-come  out-of  the  Judea,  into  the  Galilee,  he-came-away  toward  him,  and  he-was-asking  in-order-that  he-would-come-down  and  he-would-cure  of-him  the  son,  for  he-was-about  to-die.

Therefore  he-said,  the  Jesus,  toward  him,  “If  not  signs  and  wonders  you-see,  certainly  not  you-will-believe.”

HE-SAYS  toward  him,  the  basilicas,  “Lord,  come-down  before  to-die,  the  child  of-me.”

HE-SAYS  to-him,  the  Jesus,  “Go,  the  son  of-you,  he-lives.”  He-believed,  the  man,  the  word  which  he-said  to-him,  the  Jesus,  and  he-was-going.  Now  already,  he,  going-down,  the  servants  of-him,  they-met  him  saying  that,  “The  child  of-him  lives.”  Therefore  he-inquired  the  hour  from  them  in  which  better  he-had;  therefore  they-said  to-him  that,  “Yesterday,  hour  seventh,  it-left  him,  the  fever.”

Therefore  he-knew,  the  father,  that  in  that,  the  hour,  in  which  he-said  to-him,  the  Jesus,  “The  son  of-you  lives,”  and  he-believed,  he  and  the  house  of-him,  whole.  Now  this,  again,  a-second  sign  he-did,  the  Jesus,  having-come  out-of  the  Judea  into  the  Galilee.​

That was a long text. Thank you for reading this far. Blessings to you! 
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January 10th, 2026

1/10/2026

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The transition has been made from Christmas to Epiphany. One of the titles for this Sunday is the First Sunday after Epiphany, with the word “Epiphany” seen as a fancy English word (based on a Greek word) for “manifestation” or “appearance”. And Jesus began to be revealed for his public ministry in his special baptism by John the Baptist. Therefore the title of “The Baptism of our Lord” is usually seen as the most familiar title for this Sunday. And since this year, with it being year A, we are looking mainly at the Gospel according to Matthew, and so the Gospel text for this Sunday is Matthew 3:13-17.

It took a little while to explain where we currently are when it comes to the church year, and it will also take a little while to explain the purpose of these writings, where we currently are when it comes to looking at a part of the bible. These writings are designed to help you take a closer look at the scriptures, and it is also suggested that you also use your own bible or a study bible, mainly because with the writings of this website, a part of the scriptures is given in a unique translation, and it is a translation that you might find a bit unusual.

For the last three years in the writings on this website, we have been going through the three similar Gospel accounts, usually taking a small section at a time, not skipping anything, and sometimes that happens in the appointed texts for the Sunday. And a very unique, extremely literal translation is given to each section. And sometimes there are comments about that section. This year we have been going through the Gospel according to John, and it is significantly different from the others. We are still going through the account in much the same way as the others, having a unique and literal translation.

The writing of last week went through the entire text of what is typically called chapter three of the Gospel according to John. It was a long text, and the purpose of studying such a long text was to study a short text for this week. We will be looking at the beginning of what is typically called chapter four of the Gospel according to John.
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Much could be said about literally ANY verse of the bible. Much has already been said about a LOT of bible verses. What has unfortunately happened because of the division of the bible into chapters and verses is that a clearer view of the literary structure of the text is not so easily seen. When you are reading one of the books of the bible, and the chapter numbers keep getting higher, you get the idea that you are going farther and farther away from the beginning of the book. With that kind of structure, you may be reminded of who wrote the words of the text. But what is the literary structure of the text you are currently reading? Where are some of the more important points that the writer wants to get across? It may be hinted at in the beginning. But it is probably somewhere near the end. But what is the progression leading up to that point? Because of the structure of chapter and verses, the literary structure of a work may not be very obvious.

Within the Gospel according to John, the clear designation of a first and second sign by the writer may point to the text as a type of blessing. In much the same way as a pastor has two hands and may raise them up at the end of a service to give a blessing, and in much the same way as the picture of an open hand shows that good things may be given out, Jesus did these two miracles, and some good things come from them.

The miracle designated as a first sign was at the beginning of what is called chapter two, and Jesus essentially turned water into wine. But Jesus did the whole thing in a very secretive way. And it was a very good thing. And it was extremely good wine! And the text says that his disciples believed in him.

The miracle designated as the second sign was at the end of what is called chapter four, and Jesus healed an official’s son, from a long distance away this time. And a similar result occurred, that the official and all his house believed. Again, something good happens as a result.

Sometimes what is in the middle of things is important in terms of its literary structure. As the head of a man is in the middle of the two hands that are lifted up, the middle is a very important thing in that case. And what is in the middle of those two signs will be given below.

This writing is finally to the point where the extremely literal translation of the text is given. If you are familiar with that designation of “extremely literal” in the writings of this website, you may skip the rest of this paragraph. For this extremely literal translation, the words with hyphens occur when more than one English word is used to describe a single word of the ancient Greek. And the words chosen below are meant to point out the close connection that sometimes occurs between the English and Greek languages. Something important to point out is that the order of the words below is also the same order that is in the ancient Greek. (The exception to this is that there are a couple of words that are second in a sentence that are meant to be first when translated.) In general, the verbs appear slightly earlier in the sentence than we have in English. The verbs are in such a special form that they do not need the subject before them in the sentence, as we usually have in English. And generally speaking, the earlier in the sentence, the more important the word is. And although the following did not happen within the translation this time, the words in capital letters are called HISTORICAL PRESENTS and help make the connection between the gospel account and its particular living creature. (For the Gospel according to John it is the eagle.) And although it should be somewhat obvious, it should be mentioned that a word which is repeated is important.

So, as was promised, what follows is an EXTREMELY literal translation of what is between the two signs of the Gospel according to John (John 4:1-3):

Therefore,  as  he-knew,  the-One  [Jesus/Lord]  that  they-heard,  the  Pharisees,  that  Jesus,  more  disciples  he-is-making  and  he-is-baptizing  than  John,  although  Jesus  himself  not  he-was-baptizing,  but-on-the-contrary,  the  disciples  of-him;  he-left  the  Judea,  and  he-came-away  again  into  the  Galilee.

Usually brackets are not used within the translation. They exist when there is a difference in the text with the ancient manuscripts. In this case, some of the manuscripts have just “the-One”, some have “the-One, Jesus,” and some have “the-One, Lord.” The writings of this website will not go into great detail regarding such a thing. Such a difference does not happen too often, and when it does, the meaning of the sentence is not changed. In the example above, the One, the Jesus, and the Lord is basically the same person. It is clear that this is talking about the One who came down, who was named Jesus, and who is the Lord over something very important.

It was said about that this is in the middle between the two signs. How much is this in the middle? One of the benefits of such a literal translation is that it helps to point out the number of words that a text possesses. The basis of such a translation is a book called the Novum Testamentum Graece (or “New Testament, Greek”). You might say that is a popular book among people who are concerned about what the Bible has to say, and it is currently in the 28th edition. That text gives the following answer to the centrality of the above text.

Between the word “signs” in John 2:11 and the word “the-One” in John 4:1 there are nine-hundred-and-twenty-five words (925).  And between the word “the-One, Lord” and the word “sign” in John 4:54 there are nine-hundred-and-twenty-one words (921). Those two numbers are especially close, especially when one takes into account that a total of ELEVEN other words are also in brackets in the current 28th edition of the Greek New Testament, six before the middle and five after. It should also be noted that all of these other words are very insignificant differences.

To give an idea of the insignificance, here are the words that are unsure: His (when referring to brothers in 2:12), the (when referring to the name of Nicodemus in 3:4), that (when referring to what John had said; this could also indicate quotation marks), above all he-is (at the end of 3:31); the (when referring to name of Joseph in 4:5), the woman (when referring to “she” in 4:11), in (when referring to “that hour” in 4:53), now (when talking about the sign at 4:54).

One interesting thing is the use of the word “Lord” in the rest of the Gospel according to John. The more frequent use of “Lord” is usually after the death and resurrection of Jesus, and the word appears within that context in this account at John 20:20. It is interesting that the other occurrences in this Gospel account are significant and seem to possess a commonality in terms of “sacred acts”.

The above text is closely related to baptism. In John 6:23 the text says that the Lord had given thanks, but the Greek word is “eucharist”, and so, a hint is given that connects the reader or listener to the special supper Jesus starts in the other accounts. It is sometimes is called “Holy Communion” or “The Lord’s Supper”. The title “Lord” also appears at John 11:2, and the title is connected to anointing.

When looking at the Gospel according to John, some have wondered why there was not too much space devoted to the so-called “Last Supper” that appears in the other gospel accounts. But if the previous accounts already had that emphasis, why not have a slightly different emphasis of the same thing within a slightly different account? As was mentioned in previous writings, the living creature connected to this account is the eagle, and the eagle has a much larger perspective than those on the ground.
Yes, much more could be said about just a small text. But that is enough for now. And, as of now, we have a very big Savior. And we have a wonderfully big Bible to point us to that huge and beautiful Savior.

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January 3rd, 2026

1/3/2026

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The title for this Sunday is the Second Sunday after Christmas. And although this is considered year A and, for the most part, we have a look at the Gospel according to Matthew, the appointed Gospel Reading for this Sunday is Luke 2:40-52, and it is that reading for all three years.

Whatever Sunday of the church year, the writings of this website have gone through the three similar Gospel accounts these last three years, and this year we are going through the significantly different Gospel according to John. But we are doing that in much the same way as before, usually taking a small section at a time, not skipping anything, and presenting each section with a particularly unique, EXTREMELY literal translation of the text.

If you are familiar with what that means, you may skip the rest of this paragraph. Such a translation is designed to work well with another more familiar translation or study bible you might have. For this EXTREMELY literal translation, the words with hyphens occur when more than one English word is used to describe a single word of the ancient Greek. And the words chosen below are meant to point out the close connection that sometimes occurs between the English and Greek languages (you may note that the word “phylactery” below is close to the word for “guard”, as in a prison). Something important to point out is that the order of the words below is also the same order that is in the ancient Greek. (The exception to this is that there are a couple of words that are second in a sentence that are meant to be first when translated.) In general, the verbs appear slightly earlier in the sentence than we have in English. The verbs are in such a special form that they do not need the subject before them in the sentence, as we usually have in English. And generally speaking, the earlier in the sentence, the more important the word is. And although the following does not happen too often within the translation this time, the words in capital letters are called HISTORICAL PRESENTS and help make the connection between the gospel account and its particular living creature. (For the Gospel according to John it is the eagle. In this case the eagle is able to see an important question that is put toward Jesus.) And although it should be somewhat obvious, it should be mentioned that a word which is repeated is important. And speaking of repetition, it was just mentioned in the previous text that Jesus does not “entrust” himself to anyone, but in this text he will talk about people “believing” in him. It is basically the same word, but it goes in a different direction.

Since the current topic at this point is believing, the point may be given at this time that the verse that starts out with “For God so loved” is probably one of the most well-known passages of the Bible, and it is within the translation below. Its context may be quite unfamiliar to many. And at the very end of the translation below, there is a repetition of a couple of the main points of that well-known verse. Salvation is an important topic, and it is not surprising when that subject is repeated.

It should also be said that at the beginning of what is called chapter two, Jesus gave his first sign, a special title for a miracle, and many details regarding that sign were given. Later, in what is called verse twenty-three of that same chapter, more signs are referenced, and these do not have any details. When Jesus heals the official’s son at the very end of what is called chapter four, that is termed the SECOND sign. Can the writer count correctly? Of course he can! There are some signs that are not counted. But it may be said that the signs specifically designated as the first and second ones have a special purpose. And the translation given this week will be slightly longer than normal, and the text given will take the reader up to the middle point between those two important signs. And that particular text will be covered next time.

So, as was promised, what follows is an EXTREMELY literal translation of what could be called the third chapter, an EXTREMELY long text this time (John 3:1-36):

Now  he-was  a-man  out-of  the  Pharisees,  Nicodemus,  name  to-him,  a-ruler  of-the  Jews;  this-one  he-came  toward  him  of-the-night,  and  he-said  to-him,  “Rabbi,  we-know  that  from  God  you-have-come,  a-teacher,  for  no-one  he-is-able  these,  the  signs,  to-do  which  you,  you-are-doing,  if  not  he-is  the  God  with  him.”

He-answered,  Jesus,  and  he-said  to-him,  “Amen,  amen,  I-am-saying  to-you,  if  not  anyone  is-born  again,  not  he-is-able  to-see  the  kingdom  of-the  God.”
HE-SAYS  toward  him,  the  Nicodemus,  “How  is-he-able,  a-man,  to-be-born,  old  being?  Not  is-he-able  into  the  womb  of-the  mother  of-him,  deuteron  to-come-into  and  to-be-born?”

Jesus  answered,  “Amen,  amen,  I-am-saying  to-you,  if  not  anyone  is-born  out-of  water  and  Spirit,  not  he-is-able  to-come-into,  into  the  kingdom  of-the  God.  The-thing  having-been-born  out-of  the  flesh,  flesh  it-is,  and  the-thing  having-been-born  out-of  the  Spirit,  Spirit  it-is.  Do-not  marvel  because  I-said  to-you,  ‘It-is-necessary,  you,  to-be-born  again’;  the  spirit  where  it-wishes,  it-blows;  and  the  sound  of-it  you-hear,  but-on-the-contrary,  not  you-know  from-where  it-comes,  and  where  it-is-going,  thus  it-is  every,  the-one  having-been-born  out-of  the  Spirit.”

He-answered,  Nicodemus,  and  he-said  to-him,  “How  is-it-possible,  these-things  to-happen?”

He-answered,  Jesus,  and  he-said  to-him,  “You,  you-are  the  teacher  of-the  Israel,  and  these-things  not  you-know?  Amen,  amen,  I-am-saying  to-you  that  the-thing  we-know,  we-speak,  and  the-thing  we-have-seen,  we-witness,  and  the  witness  of-us,  not  you-receive.  If  the  earthly-things  I-said  to-you,  and  not  you-believe,  how,  if  I-say  to-you  the  heavenly-things,  will-you-believe?  And  no-one  has-gone-up  into  the  heaven,  if  not  the-one,  out-of  the  heaven,  having-come-down,  the  Son  of-the  Man.  And  as  Moses  lifted-up  the  serpent  in the  wilderness,  so  to-be-lifted-up,  it-is-necessary,  the  Son  of-the  Man,  in-order-that  every,  the  one  believing  in  him,  he-may-have  life  eternal.”
“For  thus  he-loved,  the  God,  the  cosmos,  so-that  the  Son,  the  only-begotten,  he-gave,  in-order-that  every,  the  one  believing  into  him,  not  he-may-perish,  but-on-the-contrary,  he-may-have  life  eternal.  For  not  he-sent-out,  the  God,  the  Son,  into  the  cosmos  in-order-that  he-might-judge  the  cosmos,  but-on-the-contrary,  in-order-that  it-might-be-saved,  the  cosmos,  through  him.  The-one  believing  into  him,  not  is-he-judged;  now  the-one  not  believing,  already  he-has-been-judged,  because  not  he-has-believed  into  the  name  of-the  only-begotten  Son  of-the  God.  Now  this  is  the  judgment,  that  the  Light  has-come  into  the  world,  and  they-loved,  the  men,  rather  the  darkness  than  the  Light;  for  it-was  of-them,  evil,  the  works.  For  everyone  who,  foul-things  practicing,  he-hates  the  Light,  and  not  he-comes  toward  the  Light,  in-order-that  not  he-may-be-convicted,  the  works  of-him.  Now  the-one  doing  the  Truth,  he-comes  toward  the  Light,  in-order-that  it-may-be-manifested  of-him  the  works  that  in  God,  it-is  having-been-worked.”

After  these-things  he-came,  the  Jesus,  and  the  disciples  of-him,  into  the  Judean  land,  and  there  he-was-wearing-thoroughly  with  them,  and  he-was-baptizing.  Now  he-was  also,  the  John,  baptizing  in  Ainon,  near  the  Salim,  because  waters,  many,  was  there,  and  they-were-coming-along,  and  they-were-being-baptized;  for  not-yet  he-was  having-been-thrown  into  the  phylactery,  the  John.

Therefore  it-happened,  a-seeking  out-of  the  disciples  of-John  with  a-Jew  concerning  catharsis.  And  they-came  toward  the  John,  and  they-said  to-him,  “Rabbi,  he-who  was  with  you  across  the  Jordan,  to-whom  you,  you-have-born-witness,  behold,  this-man,  he-baptizes,  and  all,  they-are-coming  toward  him.”
He-answered,  John,  and  he-said,  “Not  is-he-able,  a-man,  to-receive  not-even  one-thing,  if  not  it-is  having-been-given  to-him  out-of  the  heaven.  Yourselves,  you,  to-me,  you-bear-witness  that  I-said,  ‘Not  I-am,  I,  the  Christ,  but-on-the-contrary,  that  having-been-sent-out,  I-am  in-front-of  that-one.’  The-one  having  the  bride,  a-bridegroom  he-is,  now  the  friend  of-the  bridegroom,  the-one  standing  and  hearing  him,  with-joy  he-rejoices  because-of  the  voice  of-the  bridegroom.  Therefore,  this,  the  joy,  the  my,  it-has-been-fulfilled.  That-one  it-is-necessary  to-increase,  now  me,  to-decrease.”
​
“The-one  from-above,  coming  above  all,  he-is;  the-one  being  out-of  the  earth,  out-of  the  earth  he-is,  and  out-of  the  earth  he-talks.  The-one  out-of  the  heaven,  coming  above  all  he-is.  What  he-has-seen  and  he-heard,  this  he-witnesses,  and  the  witness  of-him,  no-one receives.  The-one  having-received  of-him  the  witness,  he-sealed,  that  the  God,  true  he-is.  For  the-one-whom  he-sent-out,  the  God,  the  messages  of-the  God  he-talks,  for  not  out-of  measure  he-gives,  the  Spirit.  The  Father  loves  the  Son,  and  all-things  he-has-given  in  the  hand  of-him.  The-one  believing  into  the  Son,  he-has  life  eternal;  now  the-one  disobeying  the  Son,  not  he-will-see  life,  but-on-the-contrary,  the  wrath  of-the  God,  it-remains  upon  him.” 
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