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April 25th, 2026

4/25/2026

The season of Easter continues on for a total of fifty days. And we are near the middle of that season. This Sunday has the title of the Fourth Sunday of Easter, and it also has the title of Good Shepherd Sunday. The picture of Jesus as a good shepherd is within a few places of the four gospel accounts, but it is probably the most clearly given in the Gospel according to John. And the Gospel Reading for this Sunday is John 10:1-10.

The writings of this website are currently going through the Gospel according to John, and last week’s writing dealt with that text of Jesus saying that he is the good shepherd. And we are close to being halfway through that Gospel account. We translate a little bit of the text at a time, in the order in which it appears in the text. And it is translated in an EXTREMELY literal fashion. The purpose of all of this is to have something from God’s Word to study on a regular basis. And by the end of the church year, at the month of November, the plan is to be close to the end of that Gospel account.

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

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

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

It should also be noted that the words with hyphens occur when more than one English word is used to describe a single word of the ancient Greek. And some of the words chosen below are meant to point out the close connection that sometimes occurs between the English and Greek languages. It may also be said that the meaning of some words often depends heavily on the context (this may be seen below, somewhat close to the end, with the verb “to squeeze”, that within the context of a society, its meaning is “to seize”). It is also important to mention that the order of the words below is also the same order that is in the ancient Greek. This may help to show the important words, especially when another word besides the verb is first in the sentence; the verb is usually first in Greek. The exception to this translation order is that there are just a small number of words (like “therefore” and “now”; in the text below it is also “on the one hand” and “but on the other hand”) that are usually second in a sentence that are meant to be first when translated. It should be said that repetition of words is sometimes frequent and should be noted as an emphasis. One more thing to mention is that, although this does not happen in the text below, the verbs in capital letters are called HISTORICAL PRESENTS. That is when a verb in a past tense is expected, but a verb in the present tense is given. This special characteristic of some of the verbs has been explained elsewhere in these writings, and it may be helpful to read some of the other writings of this website. With this in mind, it may also be helpful to have another translation or a study bible nearby as you read the text below.

What follows is an EXTREMELY literal translation of some of what is commonly known as the final part of the tenth chapter of the Gospel according to John (10:22-42):

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

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

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

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

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

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

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

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April 18th, 2026

4/18/2026

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

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

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

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

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

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

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

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

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

The first thing to mention regarding the description of this type of translation is that the verse or chapter numbers will not be included within the text itself. Although the chapter numbers were added before the verse numbers, they were both added much later after the document was written. It should also be noted that the words with hyphens occur when more than one English word is used to describe a single word of the ancient Greek. And some of the words chosen below are meant to point out the close connection that sometimes occurs between the English and Greek languages. (An example of this is again the use of the word “phone”; hopefully that is not bothersome to the reader; also the translation chosen for “worship” this time is to “kiss toward”; hopefully that is also not bothersome.) It is also important to mention that the order of the words below is also the same order that is in the ancient Greek. This may help to show the important words, especially when another word besides the verb is first in the sentence. The exception to this translation order is that there are just a small number of words (like “therefore” and “now”) that are usually second in a sentence that are meant to be first when translated. It should be said that repetition of words is sometimes frequent and should be noted as an emphasis. One more thing to mention is that, although this does not happen in the text below, the verbs in capital letters are called HISTORICAL PRESENTS. That is when a verb in a past tense is expected, but a verb in the present tense is given. This special characteristic of some of the verbs has been explained elsewhere in these writings, and it may be helpful to read some of the other writings of this website. It may also be helpful to have another translation nearby as you read the text below.

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

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

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

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

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

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

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

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

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

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

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

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

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April 11th, 2026

4/11/2026

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

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

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

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

The first thing to mention regarding the description of this type of translation is that the verse numbers will not be included within the text itself. They were added much later after the document was written. It should also be noted that the words with hyphens occur when more than one English word is used to describe a single word of the ancient Greek. And some of the words chosen below are meant to point out the close connection that sometimes occurs between the English and Greek languages. It is also important to mention that the order of the words below is also the same order that is in the ancient Greek. This may help to show the important words, especially when another word besides the verb is first in the sentence. The exception to this translation order is that there are just a small number of words (like “therefore” and “now”) that are usually second in a sentence that are meant to be first when translated. It should be said that repetition of words is sometimes frequent and should be noted as an emphasis. One more thing to mention is that the verbs in capital letters are called HISTORICAL PRESENTS. That is when a verb in a past tense is expected, but a verb in the present tense is given. In the last section of the text that was given last time, this use of the historical present was used when relating the last words said by the man who was healed, that he did not know where Jesus was. This special characteristic of some of the verbs has been explained elsewhere in these writings, and it may be helpful to read some of the other writings of this website. It may also be helpful to have another translation nearby as you read the text below.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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April 4th, 2026

4/4/2026

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

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

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

The first thing to mention regarding the description of this EXTREMELY literal translation is that the verse numbers will not be included within the text itself. They were added much later after the document was written. It should also be noted that the words with hyphens occur when more than one English word is used to describe a single word of the ancient Greek. And some of the words chosen below are meant to point out the close connection that sometimes occurs between the English and Greek languages. It is also important to mention that the order of the words below is also the same order that is in the ancient Greek. This may help to show the important words, especially when another word besides the verb is first in the sentence. The exception to this translation order is that there are just a small number of words (like “therefore” and “now”) that are usually second in a sentence that are meant to be first when translated. It should be said that repetition of words is sometimes frequent and should be noted as an emphasis. One more thing to mention is that the verbs in capital letters are called HISTORICAL PRESENTS. That is when a verb in a past tense is expected, but a verb in the present tense is given. These have been explained elsewhere, and it may be helpful to read some of the other writings of this website. It may also be helpful to have another translation nearby as you read the text below.

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

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

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

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

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

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

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

And  they-said  to-him,  “Where  is  that-one?”

HE-SAYS,  “Not  I-do-know.”

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