April 18th, 2026

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?”