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September 26th, 2026

9/26/2026

Things continue on, and the number of Sundays after Pentecost is now eighteen. And for the Eighteenth Sunday after Pentecost, the Gospel Reading, like last week, jumps a significant distance from the previous Sunday’s reading. The text for this Sunday is Matthew 21:23-27, and there is also the option of adding verses 28-32. Jesus is getting closer to his end on the cross. But this is also a great beginning for his followers.

With the writings of this website, we have currently been going through the Gospel according to John, a section at a time, and we are almost at the end. John is a significantly different Gospel account at times when compared to the other three, but it is also one with Jesus on the cross, and we have recently looked at that amazing act of God. And certainly another amazing act of God is the resurrection.

Last week’s writing briefly mentioned some of the significant differences among the Gospel accounts when it comes to the resurrection appearances. The Gospel according to John has basically two chapters of appearances. And the previous writing of this website gave a significant amount of John 20. In that chapter, most of that text dealt with Jesus’ appearances on that first day he was raised from the dead. And the last few verses were also about the next Sunday, the day in which Thomas was with the disciples for that appearance of Jesus.

Last week’s writing also mentioned that the Gospel according to John may be seen as a modified Word of Exhortation. This may be seen as a Hebrew way of giving a sermon, and it is the type of sermon that is in Acts 13 and the entire Epistle to the Hebrews. It is not surprising that a Hebrew way of talking is picked, since there is the Hebrew liturgical year laid out within a significant amount of this Gospel account. (This has already been detailed in these writings.)

Two distinct parts may be seen within a Word of Exhortation. First, there is a “word” from a person of authority, and it is related with the phrase, “thus he has said”. The second part is an “exhortation”, a command to do something. And this is given as a negative command, “Therefore, do not….” More details of these two parts were also given in last week’s writing.

The point was made above that the Gospel according to John is a MODIFIED Word of Exhortation. What is the modification? Now that is very interesting. A description of it follows.

It is interesting that, if the commands of the post-resurrection Jesus to the people around him are numbered, there would be two sets of nine of them. There would be nine before and after the text that is below. What is the significance of nine? The number seven is one that everyone deals with, because that is the number of days in a week. It is seen as a Gentile number. The number eight is seen as a Jewish number. It may also be seen in last week’s text. It was a week later, the next Sunday, but is called “eight” days later.

The number nine is one more, and it is different from the non-Jewish number and the Jewish number. This may be seen to be about a Jesus that is for all people. And what is critical is that no command is given to the reader or the listener.

Although it is obvious, it will be clearly stated here that the section below is NOT a command. It is, instead, a blessing. Instead of the reader or listener being given a command, with the result that the focus is on the self, the reader or listener receives a blessing, and the focus is on the giver of the gift. That is a significant difference. In Lutheran terms, it may be seen as the difference between the Law and the Gospel.

The comments made about the twenty-first chapter of the Gospel according to John are many. Some even see this as being added later. There is certainly no manuscript evidence of that. But this writer thinks that you as the reader would agree that the “blessing” text below seems like an ending. Some readers would not expect another entire chapter to follow.

This writer also thinks that such an expectation most likely comes from the fact that our twenty-first century minds are used to important things happening at the end. That is what television shows are like. That is what movies are like. We are used to big endings. We are certainly not used to big “middles”. But that is a good literary way to provide some structure; this is especially true since there were no chapter or verse divisions when the text was originally written.

To help see the structure of this part of the Gospel according to John, below are the nine commands of Jesus that are given before the text below. (Obviously the command of Mary to Jesus is not included in this list.) And after the “blessing translation” are the nine commands of Jesus that will appear in next week’s writing (God willing). As was indicated before, the normal word of exhortation is in the negative, but the commands of Jesus in these texts are both positive and negative. And the point was also made that all of the commands, both before and after the text, are not toward you, the reader; they are for the people around Jesus at that time.

As with last week’s writing, the commands are noted with capital letters and hyphens between each letter. And hopefully this is different enough so that the reader does not confuse the commands with the historical presents; these are frequent within the resurrection accounts.

So much for what is new. As always with these writings, it should also be mentioned that these writings have used a unique translation called an “EXTREMELY literal translation”. If you are familiar with this style of translation, you may wish to skip the next two paragraphs.

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

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

What follows is an EXTREMELY literal translation of an EXTREMELY short text. Between the two sets of nine commands is the very last part of what has been called the twentieth chapter of the Gospel according to John (20:30-31). The chapter and verse references are given for the commands, to help find them if needed. [And sometimes the text references even have a letter that follows the verse number to break up a long verse into parts.] Hopefully all of that is not too distracting or difficult to understand. And hopefully it is helpful. It is certainly a significant thing for the Son of God to die and to rise to life again. If there were just one account of it, you might think of it as a history lesson. Having four accounts is significantly different. And it is EXTREMELY special. And how best to give that fourth and final account? Why not talk to the person who is reading or listening to it? Why not talk to YOU? That is much better than giving you an exhortation or lots of commands.
1.
HE-SAYS to-her, Jesus, “Not to-me A-T-T-A-C-H, for not-yet I-have-gone-up toward the Father;… [John 20:17a]
2.
…now T-R-A-V-E-L toward the brothers of-me… [John 20:17b]
3.
…and S-A-Y to-them, ‘I-am-going-up toward the Father of-me and Father of-you, and God of-me and God of-you.’” [John 20:17c]
4.
And this having-said, he-breathed-in, and HE-SAYS to-them, “R-E-C-E-I-V-E Spirit, Holy. If of-anyone you-forgive the sins, they-have-been-forgiven to-them; if of-anyone you-hold, they-have-been-held.” [John 20:22-23]
5.
Then HE-SAYS to-the Thomas, “C-A-R-R-Y the finger of-you here,… [John 20:27a]
6.
… and S-E-E the hands of-me,… [John 20:27b]
7.
…and C-A-R-R-Y the hand of-you,… [John 20:27c]
8.
…and T-H-R-O-W into the side of-me,… [John 20:27d]
9.
…and not B-E unbelieving, but-on-the-contrary, believing.” [John 20:27e]
Therefore, on-the-one-hand, many and other signs, he-did, the Jesus, in-front-of the disciples of-him, which not is having-been-written in the bible, this; on-the-other-hand, these have-been-written in-order-that you-may-believe in-order-that Jesus is the Christ, the Son of-the God, and in-order-that, believing, life(!) you-may-have in the name of-him.
1.
Now the-one said to-them, “T-H-R-O-W into the dexterous part of-the boat, the net, and you-will-find.” [John 21:6]
2.
HE-SAYS to-them, the Jesus, “B-R-I-N-G from the whatever-eaten-with-bread which you-caught presently. [John 21:10]
3.
HE-SAYS to-them, the Jesus, “C-O-M-E. . . you.” [John 21:12a]
4.
HE-SAYS to-them, the Jesus, “. . . B-R-E-A-K-F-A-S-T you.” [John 21:12b]
5.
HE-SAYS to-him, “G-R-A-Z-E the lambs of-me.” [John 21:15b]
6.
HE-SAYS to-him, “S-H-E-P-H-E-R-D the sheep of-me.” [John 21:16b]
7.
HE-SAYS to-him, the Jesus, “G-R-A-Z-E the sheep of-me.” [John 21:17b]
8.
And this having-said, HE-SAYS to-him, “F-O-L-L-O-W me.” [John 21:19b]
9.
HE-SAYS to-him, the Jesus, “If him(!) I-want to-remain until I-come, what toward you? You, me, F-O-L-L-O-W.” [John 21:22]

Hopefully you were not put off by the different translations of “love” and “fish”. (There are usually more options of words for words that are important in the culture at that time.) At the heart (i.e., the middle) of the issue is both Jesus and blessing.

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September 19th, 2026

9/19/2026

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Things continue on, and the number of Sundays after Pentecost is now seventeen. And for the Seventeenth Sunday after Pentecost, the Gospel Reading (Matthew 20:1-16) jumps a significant distance from last Sunday’s reading. Jesus is about to enter into Jerusalem.

With the writings of this website, we have currently been going through the Gospel according to John a section at a time, and we are almost at the end. John is a significantly different Gospel account at times when compared to the other three, but it is also one with Jesus on the cross, and we have recently looked at that amazing act of God. And another amazing act of God is the resurrection.

All four accounts have some differences when it comes to the resurrection. The Gospel according to Mark hardly has anything. And in the Gospel according to John, there are two chapters of appearances. To see them as contradicting one another is to be on the wrong path of the Christian. To see them working together, then you have a strong, four-sided fortress to withstand all the attacks from the outside of the devil and the world. And do not forget that there are also attacks from the inside, because of our own sinful nature. But a four-sided fortress can withstand attacks from all directions.

One example of a Christian’s larger perspective is to see an emphasis on the Father in the Gospel according to Matthew, an emphasis on the Son in the Gospel according to Mark, and an emphasis on the Holy Spirit in the Gospel according to Luke, especially with its connection to the book of Acts. With such a structure, what emphasis is in the Gospel according to John?

When these writings went over the end of the twelfth chapter of that account, the point was made that by Jesus saying “thus he has said”, he was relating a characteristic of what is known as a Word of Exhortation. This is a Jewish type of sermon. It has already been noted in these writings that this Gospel account follows the Jewish liturgical year, from Passover (in the spring) to Hanukah (in the winter).

This type of sermon, a Word of Exhortation, is also in Acts 13 and the Epistle to the Hebrews. That phrase “thus he has said” may also be seen, translated in various ways, in those works (Acts 13:34; Hebrews 4:4). The second part of a typical Word of Exhortation gives a command, “Therefore, do not….” Again, this characteristic appears in the two places above, Acts 13:40 and Hebrews 10:35 (but it may not be obvious in your translation). But what is in the Gospel according to John?

To see if there is any “exhortation” within the Gospel according to John, all the commands, both positive and negative, will be indicated in the below translation. They will also be listed in next week’s writing (God willing). In these writings they will be noted with capital letters and hyphens between each letter. Hopefully this is different enough so that the reader does not confuse the commands with the historical presents.
As always with these writings, it should also be mentioned that these writings have used a unique translation called an “EXTREMELY literal translation”. If you are familiar with this style of translation, you may wish to skip the next two paragraphs.

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

It should also be noted that the words with hyphens occur when more than one English word is used to describe a single word of the ancient Greek. And it should also be noted that some of the words chosen below are meant to point out the close connection that often occurs between the English and Greek languages. Now this happens a lot more often than we think. It is also important to mention that the order of the words below is also the same order that is in the ancient Greek. This may help to show the important words, especially when another word besides the verb is first in the sentence or phrase. Sometimes this emphasis will be shown with a “(!)”. The exception to this translation order is that there are just a small number of words (like “therefore” and “now”) that are usually second in a sentence that are meant to be first when translated. And although it should be obvious, it should be said that repetition of words should be noted as another type of emphasis. One more thing to mention is that the verbs in capital letters are called HISTORICAL PRESENTS. Historical presents are somewhat frequent within all the Gospel accounts, but they are especially frequent in the Gospel according to John, and they are especially frequent in the resurrection section. The historical present is when a verb in a past tense is expected, but a verb in the present tense is given. More details regarding the historical presents have been explained elsewhere in these writings, so it may be helpful to read some of the other writings of this website. With all of the above things to consider, it will probably be very helpful to have another translation or a study bible nearby as you read the text below.
What follows is an EXTREMELY literal translation of the vast majority of the what has been called the twentieth chapter of the Gospel according to John (20:1-29). It is a significant amount of text, but a significant amount of the text is what happened on that very first day of Jesus’ resurrection. The Son of God was on the cross for his people. Then he died. And in the previous chapter he was placed into a tomb. And now he is alive again. And he never will die again. And this is something with a huge, eternal significance.

Now on the one of-the Sabbat, Maria the Magdalene, SHE-COMES early, darkness still being, into the tomb, and SHE-SEES the stone having-been-taken-away out-of the tomb. Therefore SHE-RUNS, and SHE-COMES toward Simon Petros and toward the other disciple whom he-brotherly-loved, the Jesus, and SHE-SAYS to-them, “They-took-away the Lord out-of the tomb, and not do-we-know where they-put him.”

Therefore he-came-out, the Petros and the other disciple, and they-were-coming into the tomb. Now they-were-running, the duo, together; and the other disciple ran-before, more-quickly than-the Petros, and he-came proto into the tomb, and having-bent-over, HE-SEES lying the sheets, not however he-came-into. Therefore HE-COMES also, Simon Petros, following him, and he-came-into, into the tomb; and HE-BEHOLDS the sheets lying, and the handkerchief, which was upon the head of-him, not with the sheets lying, but-on-the-contrary, apart, having-been-wrapped-up, into one place. Therefore then he-came-into, also the other disciple, the-one having-come proto into the tomb, and he-saw, and he-believed. For not-yet they-knew the graphay, that it-is-necessary, him, out-of-the dead, to-rise-up. Therefore they-came-away again, toward them, the disciples.

Now the Maria stood toward the tomb, outside weeping. Therefore as she-was-weeping, she-bent-over into the tomb, and SHE-BEHOLDS duo angels in white, sitting, one toward the head and one toward the feet, where it-was-lying, the soma of-the Jesus. And THEY-SAY to-her, those-ones, “Woman, why are-you-weeping?”

SHE-SAYS to-them that, “They-took-away the Lord of-me, and not I-know where they-put him.” These-things having-said, she-turned into the back, and SHE-BEHOLDS the Jesus standing, and not she-knew that Jesus it-is.
HE-SAYS to-her, Jesus, “Woman, why are-you-weeping? Whom are-you-seeking?”
That-one thinking that the gardener he-is, SHE-SAYS to-him, “Lord, if you have-lifted him, T-E-L-L me where you-have-put him, and-I, him(!), I-will-take-away.”
HE-SAYS to-her, Jesus, “Maria.”

Having-turned, that-one, SHE-SAYS to-him, in-Hebraist, “Rabboni,” (which it-says, “Teacher”).

HE-SAYS to-her, Jesus, “Not to-me A-T-T-A-C-H, for not-yet I-have-gone-up toward the Father; now T-R-A-V-E-L toward the brothers of-me and S-A-Y to-them, ‘I-am-going-up toward the Father of-me and Father of-you, and God of-me and God of-you.’”

SHE-COMES, Mariam the Magdalene, announcing to-the disciples that “I-have-seen the Lord,” and these-things(!) he-said to-her.

Therefore being early-evening in-the day, on-that, the one of-the-Sabbat, and the doors having-been-shut where they-were, the disciples, on-account-of the phobia of-the Jews, he-came, the Jesus, and he-stood into the midst, and HE-SAYS to-them, “Peace to-you.” And this having-said, he-showed the hands and the side to-them. Therefore they-rejoiced, the disciples, having-seen the Lord. Therefore he-said to-them, the Jesus, again, “Peace to-you; just-as he-has-sent-out me, the Father, and-I I-am-sending you. And this having-said, he-breathed-in and HE-SAYS to-them, “R-E-C-E-I-V-E Spirit, Holy. If of-anyone you-forgive the sins, they-have-been-forgiven to-them; if of-anyone you-hold, they-have-been-held.”

Now Thomas, one out-of the duodeka, the-one being-called Didymus, not he-was with them when he-came, Jesus. Therefore they-were-saying to-him, the other disciples, “We-have-seen the Lord.”

Now the-one said to-them, “If not I-see in the hands of-him the type of-the nails, and I-throw the finger of-me into the type, and I-throw of-me the hand into the side of-him, certainly not will-I-believe.”

And after days, eight, again they-were within, the disciples of-him, and Thomas with them. HE-COMES, the Jesus, the doors having-been-shut, and he-stood into the middle, and he-said, “Peace to-you.” Then HE-SAYS to-the Thomas, “C-A-R-R-Y the finger of-you here, and S-E-E the hands of-me, and C-A-R-R-Y the hand of-you, and T-H-R-O-W into the side of-me, and not B-E unbelieving, but-on-the-contrary, believing.”

He-answered, Thomas, and he-said to-him, “The Lord of-me and the God of-me.”
HE-SAYS to-him, the Jesus, “Because you-have-seen me, have-you-believed? Blessed the-ones not having-seen and having-believed.”

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September 12th, 2026

9/12/2026

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Things continue on, and the number of Sundays after Pentecost continues to increase. With the three-year series, this Sunday’s title is the Sixteenth Sunday after Pentecost, and this time the Gospel Reading is the very next section after last week’s reading. This week’s text is Matthew 18:21-35.

With the writings of this website, we have currently been going through the Gospel according to John. It may be said that it is a significantly different Gospel account at times when compared to the other three, but it is also one with Jesus on the cross, and it may be said that literally Jesus on the cross is the heart of the good news. (And the mention of both blood and water coming out of Jesus is an important fact.) We are EXTREMELY far along in that Gospel account, and with this writing deals with what comes after that death of Jesus on that cross.

It should also be mentioned that with these writings we have been going through all four Gospel accounts with a unique translation called an EXTREMELY literal translation. If you are familiar with this style of translation, you may wish to skip the next two paragraphs.

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

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

What follows is an EXTREMELY literal translation of the last part of the what has been called the nineteenth chapter of the Gospel according to John (19:31-42). The Son of God was on the cross for his people. This was an important place. And the last words of the previous section were that Jesus “gave over” his spirit. The way that is described is a good reminder that Jesus always had the power as God. And he still has that power.

Therefore  the  Jews(!),  since  Preparation  it-was,  in-order-that  not  it-might-remain  upon  the  cross,  the  bodies  in  the  Sabbath,  for  it-was  mega,  the  day  of-that,  the  Sabbath;  they-questioned  the  Pilate  in-order-that  they-might-be-broken  of-them,  the  legs,  and  they-might-be-taken.  Therefore  they-came,  the  soldiers,  and  of-the,  on-the-one-hand,  proto,  they-broke  the  legs,  and  of-the  other,  of-the-one  having-been-crucified-with  him;  but-on-the-other-hand,  upon  the  Jesus  having-come,  as  they-saw  already  him  having-died,  not  they-broke  of-him  the  legs,  but-on-the-contrary,  one  of-the  soldiers  with-a-spear  of-him,  the  side  he-pricked,  and  it-came-out  immediately,  blood  and  water.

And  the-one(!)  having-seen,  he-has-martyred,  and  true  of-him  is  the  martyr,  and  that-one  knows  that  truth  he-is-telling,  in-order-that  also  you,  you-may-believe.  For  it-happened,  these-things,  in-order-that  the  graphay  might-be-fulfilled,  “An-osteon  not  will-be-broken  of-him.”  And  again,  another  graphay  says,  “They-will-look  into  him-whom  they-pierced.”

Now  after  these-things  he-questioned  the  Pilate,  Joseph,  the-one  from  Arimathea,  being  a-disciple  of-the  Jesus,  now  having-been-hidden  because-of  the  phobia  of-the  Jews,  in-order-that  he-might-take  the  soma  of-the  Jesus;  and  he-turned-over,  the  Pilate.  Therefore  he-came,  and  he-took  the  soma  of-him.

Now  he-came  also,  Nicodemus,  the-one  having-come  toward  him  of-the-night,  the  proton,  bearing  a-mixture  of-Smyrna  and  aloes,  as  Roman-pounds,  a-hundred.  Therefore  they-took  the  soma  of-the  Jesus,  and  they-bound  it  in-linen-cloths  with  the  aromatics,  just-as  ethos  it-is  with-the  Jews  to-enwrap-for-burial.  Now  there-was  in  the  place  where  he-was-crucified,  a-garden,  and  in  the  garden,  a-tomb,  new,  in  which  not-yet  no-one  was  having-been-put;  therefore  there(!),  because-of  the  Preparation  of-the  Jews,  since  near  was  the  tomb,  they-put  the  Jesus.

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September 5th, 2026

9/5/2026

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Things continue on, and the number of Sundays after Pentecost continues to increase. With the three-year series, this Sunday’s title is the Fifteenth Sunday after Pentecost, but the Gospel Reading makes a significant jump from last week’s reading. The entirety of chapter seventeen was skipped at this point in time. This week’s text is Matthew 18:1-20. (Chapter seventeen does include the transfiguration of Jesus, so part of that chapter is for another time in the church year.)

With the writings of this website, we have currently been going through the Gospel according to John. It may be said that it is a significantly different Gospel account at times when compared to the other three, but it is also one with Jesus on the cross, and it may be said that literally Jesus on the cross is the heart of the good news. We are EXTREMELY far along in that Gospel account, and with this writing Jesus is finally on that cross.

It should also be mentioned that with these writings we have been going through all four Gospel accounts with a unique translation called an EXTREMELY literal translation. If you are familiar with this style of translation, you may wish to skip the next two paragraphs.

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

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

What follows is an EXTREMELY literal translation of the second part of the what has been called the nineteenth chapter of the Gospel according to John (19:16b-30; the “b” indicates that only the second half of the verse is in this section; this point was chosen because of the period/full stop—which was also added later—is the last one before Jesus is crucified). The Son of God is on the cross. This is an important place. And the words contain some important and valuable gifts.

Therefore,  they-took-along  the  Jesus;  and  carrying  for-himself  the  cross,  he-came-out  into  the  being-called  “Cranium  Place,”  which  is-called  in-Hebraist  “Golgotha”,  where  him(!)  they-crucified,  and  with  him  others,  two,  on-this-side  and  on-this-side,  now  middle,  the  Jesus.  Now  he-graphed  also  a-title,  the  Pilate,  and  he-placed-it  upon  the  cross;  now  it-was  having-been-written:  “JESUS,  THE  NAZARENE,  THE  KING  OF-THE  JEWS”.  Therefore  this,  the  title,  many  read,  of-the  Jews,  because  near  it-was,  the  place,  to-the  city,  where  he-was-crucified,  the  Jesus;  and  it-was  having-been-written  in-Hebraist,  Romanist,  Hellenist.  Therefore  they-were-saying  to-the  Pilate,  the  archpriests  of-the  Jews,  “Do-not  graph,  ‘The  king  of-the  Jews,’  but-on-the-contrary,  that  ‘that-man  said,  “King  I-am  of-the  Jews.”’”

He-answered,  the  Pilate,  “What  I-have-graphed,  I-have-graphed.”

Therefore  the  soldiers,  when  they-crucified  the  Jesus,  the-took  the  garments  of-him,  and  they-made  four  parts,  to-each  soldier  a-part,  and  the  tunic.  Now  it-was,  the  tunic,  seamless,  out-of  the  top,  woven  through  the-whole.  Therefore  they-said  toward  one-another,  “Do-not  let-us-schism  it,  but-on-the-contrary,  let-us-cast-lots  about  it,  whose  it-will-be;  in-order-that  the  graph  might-be-fulfilled,  the  saying,  “They-divided-up  the  garments  of-me  to-themselves,  and  over  the  garment  of-me  they-threw  a  lot.”  Therefore,  the,  on-the  one-hand,  soldiers,  these-things,  they-did.
On-the-other-hand,  they-stood  alongside  the  cross  of-the  Jesus,  the  mother  of-him  and  the  sister  of-the  mother  of-him,  Maria,  the-one  of-Clopas  and  Maria  the  Magdalene.  Therefore  Jesus,  having-seen  the  mother  and  the  disciple  standing-by  whom  he-agaped,  HE-SAYS  to-the  mother,  “Woman,  behold  the  son  of-you.”  Then  HE-SAYS  to-the  disciple,  “Behold,  the  mother  of-you.”  And  from  that,  the  hour,  he-took,  the  disciple,  her,  into  the  own.

After  this,  knowing,  the  Jesus,  that  already  all-things  it-has-been-finished,  in-order-that  it-might-be-fulfilled,  the  graphay,  HE-SAYS,  “I-thirst.”  A-vessel  was-set  of-vinegar,  full;  therefore  a-sponge,  full  of-the  vinegar,  a-hyssop  having-put-around,  they-brought-it-to,  of-him,  the  mouth.  Therefore  when  he-took  the  vinegar,  the  Jesus  said, “It-has-been-finished,”  and  having-inclined  the head,  he-gave-over  the  spirit.

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