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November 29th, 2025

11/29/2025

We are at the beginning of a new church year. The title for this Sunday is the First Sunday in Advent. If you have been reading the writings of this website for a while, you may have noticed that the last three years were spent looking at the entirety of the first three gospel accounts, namely, the Gospel according to Matthew, Mark, and Luke. Whereas the appointed readings for the Sundays select various parts of the appointed Gospel account for that year, and even the Gospel account could switch, for example, on Christmas Eve, and the second chapter of the Gospel according to Luke is the focus for a short while. The first Sunday in Advent, with the text being Matthew 21:1-11, also focuses on Jesus’ entry into Jerusalem, and this is not exactly a text that follows the chronology of Jesus’ life.

With some readings jumping around and skipping some words, it has been the focus of these writings to lay out in sections in an orderly way the three similar accounts. It should be said very prominently that these texts were given in the form of an EXTREMELY literal translation, mainly in an effort to encourage the reader to study the text in a translation that he or she is more familiar with, having a bible nearby. (The point could be made at this time that the author is currently a pastor serving two small congregations, and since the two services are both on Sunday morning, I am not able to lead a Sunday morning bible study at either congregation, and this writing is meant to take the place of what is lacking at this time.)

Given that the three similar (sometimes called ‘synoptic’) gospel accounts have been laid out for the past three years in the way that was described above, taking a section and giving a unique translation, it was the decision of this writer to do much the same thing this year, but to look at the Gospel according to John.

It is this writer’s intention that the name of the Sunday will be given, along with the appointed Gospel Reading. That information may be helpful to the reader and may connect the reader even more strongly to the local congregation that focuses on the Word. Whatever the situation, it is hard to go wrong with the Word of God.

And speaking of the Word, that happens to be prominent at the start of the Gospel according to John. And certainly much could be written since this account is significantly different from the other three accounts. EXTREMELY much could be written! Perhaps it could be best stated most briefly in the following way:

The four gospel accounts, for many centuries, have been connected to the four living creatures of Yahweh’s throne. These creatures were given in the following order in the first chapter of Ezekiel: Man, lion, ox, and eagle. The first three are similar in that they are usually on the ground. The eagle, on the other hand, can fly high overhead. And often the perspective of the Gospel according to John is one with a much broader perspective.

With that in mind, it may be most helpful to have some of the first words of that special account, the Gospel according to John. Again, these words are a VERY literal translation of the text. If this is the first time with these writings, a couple things should be mentioned.

The hyphens below connect the words in English that are given in only one word in the language of the New Testament, ancient Greek. And the words are given in the order that they appear within the text. Generally either the verbs or the most important words are given first. Certainly exceptions occur. But it may be helpful to see the original order of the text. And other orderings are certainly allowed, so as to help the understanding in other languages.

One more thing to mention is that the so-called ‘historical presents’ will be noted by capital letters. These are verbs that have the expectation of a past tense, but they are given in the present. These verbs COULD be connected to the LIVING creature of the eagle. And a note could be made here that the New American Standard translation usually has an asterisk after the historical presents of the text, although the translation is still in the past.

So, as promised, what follows is a ‘special’ (starting-point) translation of John 1:1-18:

In  beginning  was  the  Word, and  the  Word  was  toward  the  God,  and  God  was  the  Word.  This-one  was  in  beginning  toward  the  God.  All-things  through  him  became,  and  without  him  became  not  one  which  has-become.  In  him  life  was,  and  the  life  was  the  light  of-the  humans.  And  the  light  in  the  darkness  shines,  and  the  darkness,  it  not  overtook.

It-became  a-human,  having-been-sent-out  from  God,  name  to-him  John;  this-one  came  into  witness,  that  he-might-witness  concerning  the  light,  that  all  might-believe  through  him.  Not  he-was  that,  the  light,  but-on-the-contrary,  that  he-might-witness  concerning  the  light.

It-was  the  light,  the  true,  which  enlightens  every  human,  coming  into  the  world.  In  the  world  he-was,  and  the  world  through  him  it-became,  and  the  world,  him  not  it-knew.  Into  the  own-things  he-came,  and  the  own-ones,  him  not  they-received.  Now  as-many-as  received  him,  he  gave  to-them  authority,  children  of-God  to-become,  to-the-ones  believing  into  the  name  of-him,  who  not  out-of  bloods,  nor  out-of  will-of  flesh,  nor  out-of  will  of-a-man,  but-on-the-contrary,  out-of  God  they-were-born.
And  the  Word,  flesh  he-became,  and  he-tabernacled  in  us,  and  we-beheld  the  glory  of-him,  glory  as  of-an-only-begotten  from  Father,  full  of-grace  and  truth.  John  HE-WITNESSES  concerning  him,  and  he-has-cried-out  saying,  “This-one  he-was  of-whom  I-said,  ‘The-one  after  me,  coming  before  me  he-has-become,  because  first  of-me  he-was.’”  Because  out-of  the  fullness  of-him,  we  all,  we-received,  and  grace  anti  grace;  because  the  law  through  Moses  it-was-given,  the  grace  and  the  truth  through  Jesus  Christ  it-became.  God  no-one  has-viewed,  ever;  only-begotten  God,  the-one  being  into  the  bosom  of-the  Father,  that-one  exegeted.

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November 22nd, 2025

11/22/2025

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We are at the end of the church year. The title of this Sunday is, therefore, very appropriate: The Last Sunday in the Church Year. The Gospel Reading for this Sunday is Luke 23:27-43. You might say that, while the text has an ending for some people, it is also a beginning for the Lord’s people.

As this past year went on, with these website writings we went through the Gospel according to Luke, a section at a time, not skipping over any parts, and this past Sunday we looked at the topic of “historical presents” that occurred within this account. These are the verbs that were expected to be in the past tense, but they appear in the text in the present.

The previous writing of this website laid out that the historical presents of the Gospel according to Luke will be examined in this week’s writing. In this writing, each will be given some of its context, and the verse which contains the historical present will be given in an EXTREMELY literal translation. The historical present verb will be in capital letters. You may wish to look up the verse in another translation or a study bible, to help you understand the text. (And a note should be made that the New American Standard Bible typically has an asterisk after the historical presents; you may want to look at that translation.)

Here are the historical presents in the Gospel according to Luke:

The first one is Luke 7:40 and has to do with SIMON, THE PHARISEE.

Jesus is at the house of Simon, the Pharisee. When a person is in the house of another, that other person who is the homeowner has the authority. In this verse, Jesus asks for permission to point out some faults, some of the things that were lacking with Simon’s hospitality, the kindliness that was usually given to guests. Jesus asks for permission to point out those things, and Simon receives it. It is interesting that Simon calls Jesus a teacher, but the other guests who are there, after Jesus says all he wants to say about the woman who washed his feet, they ask this question (v. 49): “Who is this, who also forgives sins?”

So here is an extremely literal translation of that verse with the historical present:
And having-answered, the Jesus said toward him, “Simon, I-have to-you, something to-say.”

Now the-one, “Teacher, say,” HE-REPLIES.

The second one is Luke 8:49 and has to do with THE SYNAGOGUE RULER.
Jesus had just healed a woman with a flow of blood for twelve years. And she wanted to be hidden at first, but she eventually started talking and admitting that she had been healed. And Jesus’ response to her was this: “Daughter, the faith of you has saved you. Go into peace.” What follows is one of the interruptions that happen within this account, and Jesus is the one who is interrupted this time. To interrupt someone while they are talking takes some authority. Jesus obviously has it. And the person who interrupts the conversation this time also has it, since he is from the house of a synagogue ruler. And obviously there is some authority with that position. Jesus was headed to that house to heal the daughter of that synagogue ruler.

Here is an extremely literal translation of that verse:

Still he speaking, HE-COMES, someone from the arch-synagogue saying, “She-has-died, the daughter of-you; no-more trouble the teacher.”

The third one is Luke 9:33 and has to do with PETER, THE DISCIPLE.
Peter, James, and John were all with Jesus on the “mountain-top” event of the transfiguration. Peter’s name appears again during that account, not only the first on the list, but the group is described as “Peter and the ones with him (verse 32)….” As Moses and Elijah were leaving, Peter gives this “great” idea. He is easily seen as the leader of the disciples at this time. And it is a type of leadership that does not point to himself, and that is a good thing.

Here is another extremely literal translation, this time of Luke 9:33:

And it-happened in the to-separate-themselves, they from him, he-said, the Peter, toward the Jesus, “Overseer, good it-is for-us here to-be, and let-us-make tents, three, one for-you, one for-Moses, and one for-Elias,” not knowing what HE-SAYS.

The fourth one is Luke 11:37 and has to do with A PHARISEE.
Jesus is at a Pharisee’s house another time; this time we are not given the Pharisee’s name. This time the historical present is given when the request is made by the Pharisee to have Jesus come to his house. Jesus was saying a LOT of words before this. And his popularity was increasing. It is interesting that Jesus talks about the importance of the eyes and what is seen. He also mentions the “sign of Jonah”, a reference to his coming out of the tomb after three days. He also talks about the wisdom of Solomon, which was greatly appreciated by many. And similar things happened with Jesus. And his popularity grew tremendously. While Jesus is talking about all these things, he is again interrupted, and this also points to someone who has authority. It could also be noted that the Pharisee sees that Jesus does not wash before the meal, and Jesus starts saying “Woe” to the Pharisees and others. The intensity within this account is about to increase.

Here is an extremely literal translation of that verse with the historical present, Luke 11:37:

Now in the to-speak, HE-ASKS him, a-Pharisee, that he-would-dine beside him; now having-come-into, he-reclined.

The fifth one is Luke 11:45 and has to do with ONE OF THE LAWYERS.
This historical present is extremely close to the previous one. Jesus started his “Woes”, and he is going to get some feedback, this time from the lawyers. This grouping of “lawyers” has been mentioned already with some negativity (see Luke 7:30 and 10:25).
It should be noted that after these “Woes” have finished, at the end of the chapter, the two groups of the scribes and the Pharisees are terribly angry with Jesus, and they will try to “draw out” some words from him, and they will also try to “catch” him in what he says. That certainly implies some power on the power of those two groups. The intensity is certainly increasing as Jesus heads toward Jerusalem (see Luke 9:51).

Here is one example of an extremely literal translation of Luke 11:45:

Now having-answered, a-certain-one of-the lawyers, HE-SAYS to-him, “Teacher, these-things saying, also us you-insult.”

The sixth one is Luke 13:8 and has to do with A VINEYARD-WORKER (IN A PARABLE).
Now the historical present will be used in a few parables. But the people who speak these parables will also have some authority and a leadership role. In this parable of the vine that is not producing fruit, the owner has just insisted that a vine which is not producing fruit should be cut down, since it is using up the ground.

Here is an extremely literal translation of the beginning of the worker’s response, Luke 13:8:

“Now the-one, having-answered, HE-SAYS to-him, ‘Lord, leave it also this the year, until when I-may-dig round it and may-throw manure….’”

The seventh one is Luke 16:7 and has to do with THE WISE STEWARD (IN A PARABLE).
The steward will act wisely, prudently, since he had the authority to get what was owed his master, and he used that to his own advantage.

What follows is an extremely literal translation of Luke 16:7, a discussion between the steward and someone who owed his master a LOT of wheat:

“Thereupon to-another he-said, ‘Now you, how-much you-owe?’

Now the-one said, ‘A-hundred cors of-wheat.’

HE-SAYS to-him, ‘Take of-you the writing and write eighty.’

The eighth one is Luke 16:29 and has to do with THE WORDS OF ABRAHAM (IN A STORY BY JESUS).

You may have noted that this was not called a parable. The details of the rich man in hell and Abraham in heaven are too great to say that this is just a comparison as to what happens in reality. It seems EXTREMELY real. And obviously Abraham has a significant amount of authority.

Here is an extremely literal translation of Abraham’s second response to the rich man. The first time the rich man had asked for Abraham to send Lazarus to give the rich man just a few drops of water, but that did not happen. In the second response, the rich man’s idea was to send Lazarus to warn his brothers. Here is Luke 1:29:

“Now HE-SAYS, Abraham, ‘They have Moses and the prophets; let-them-hear them.’”

The ninth one is Luke 17:37 and has to do with THE DISCIPLES.
In the past Jesus had been asked by the Pharisees when the Kingdom of God would come (Luke 17:20), and that brings up a talk that Jesus had with his disciples about the coming of the Kingdom of God. He talks about two people being together, and only one being taken. And the disciples respond in the historical present, with some authority. Other disciples may not have the same authority that would prompt an answer by Jesus.

Here is an extremely literal translation of Luke 17:37, the response of the disciples to Jesus’ previous comment; included is a reference to a dead body, and eagles (or vultures) gathering around it (eagles are sometimes seen around dead carcasses as well):

And having-answered THEY-SAY to-him, “Where, Lord?”

Now the-one said to-them, “Where the body, there also the eagles will-be-gathered-together.”

The tenth one is Luke 19:22 and has to do with A WELL-BORN MAN TO THE “LAZY” SERVANT (IN A PARABLE).
In this parable, two previous servants had done the work they were to do, and the final one, the one who took the money, and because he feared his master, he did not do anything with it. And the verse begins the master’s response to that servant.

Here is an extremely literal translation of Luke 19:22:

“HE-SAYS to-him, ‘Out-of the mouth of-you I-will-judge you, evil slave. You-knew that I, a-man, austere, I-am, taking what not I-placed, and reaping what not I-sowed.’”

The eleventh one is Luke 24:12 and has to do with THE ACTION OF PETER WITH THE NOW-EMPTY TOMB OF JESUS.
It should be noted that some ancient manuscripts do not have this verse. That should not take away its importance or its validity. Much could be said about the differences between the four gospel accounts. They do work together in a very upbuilding way. And we have already noted the authority that Peter has, and that will be seen in the Book of Acts as well.

Here is an extremely literal translation of that final verse in this account of the historical present:

Now the Peter, having-risen-up, he-ran upon the tomb, and having-bent-over, HE-SEES the cloths only, and he-came-back toward himself, marveling the-thing having-happened.

You made it to the VERY end. Congratulations! And it is the end of the church year as well. This next year, the plan is to look at the Gospel according to John, in much the way as was done this year.

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November 15th, 2025

11/15/2025

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If you read last week’s writing, I would like to say THANKS again for making it that far. That was the last installment of the text of the Gospel according to Luke. The entire account was divided up into sections, given a week at a time, and given in the order in which they were first given, not skipping over any parts as the lectionary does, as the church year continues.

It should also be said that the style of translation given in that account was also hopefully helpful to its readers. There are a LOT of ways in which a biblical text may be translated, from literal to paraphrase. And hopefully the EXTREMELY literal translation of the text was at least a little bit helpful.

The church year is coming to an end as well. There are two more Sundays in the church year. This Sunday is called the Twenty-Third Sunday after Pentecost. The appointed Gospel Reading is Luke 21:5-28, with the option of also including verses 29-36. And it should be no surprise that the text references an end, particularly the end of the temple in Jerusalem.

It may be helpful to go back and list some of the so-called “historical presents” that occurred within this account. The Gospel according to Luke has, by far, the fewest historical presents of the four accounts. When something is described that happened in the past, one would expect it to be described in the past tense. It would make sense if the text said, “He said some words.” A lot of the things that Jesus did happened a long time ago. But it may be a bit confusing to read the following: “He says some words.” Is the man still talking? In a way, when we are talking about Jesus, you could say, “Yes.”

What does this do? First of all, it is something significantly different. It is something special. People are somewhat familiar with reading what happened in the past. That is typically called “history,” and people typically do not like it. This is different. The Bible is different. Jesus is different. Jesus is still alive. Jesus is still doing things.

What is said about Jesus in the Apostles’ Creed? Perhaps you noticed a present tense within that as well, that he “sits at the right hand of God the Father Almighty.” That is in the present tense, although he did a lot of things in the past. And he is not sitting down and relaxing after a tough job. He is sitting and ruling with God the Father Almighty.

How does that sitting and ruling show itself now? That certainly gets at the heart of the matter. If God wanted to be obvious with his power, he could certainly do that. But if he wanted to be obvious with his love, then his rule happens in a different way.

The Bible can sometimes be very specific about such a thing. In the book of Ezekiel, in the very first chapter, there is a vision of the LORD’s throne. And the throne is described as being four LIVING creatures. They are given in this order in verse 10: man, lion, ox, and eagle. These fit quite well with the four Gospel Accounts, that of Matthew, Mark, Luke, and John.

Why are they described as LIVING creatures? The throne shows the glory, the weight, the ramifications of the person sitting upon that throne. And these ramifications are seen in the historical PRESENTS of each Gospel account. And they are significantly different. Each has its own special strengths. Most of them are connected to Jesus, but all of them are connected to something good about his love, and that is the way he rules.
This type of ruling also happened in the Old Testament. Sometimes God was like a man in the Old Testament. Sometimes he was also like a lion, an ox, and an eagle. And in these ways God showed his love, along with his significance and his ramifications.

In the Gospel according to Matthew, the connection is to a man, and the historical presents are most often connected to speaking, but there are some other human actions as well. In the Gospel according to Mark, the connection is to a lion, and the historical presents are most often connected to actions. Jesus fights against evil. And the intensity of the actions is increased with the historical presents. In the Gospel according to John, the connection is to an eagle, and the historical present are very frequent and are often connected to small details that are going on within the text, both in words and in actions. This may be seen as the “eagle eye” at work.

In the Gospel according to Luke, the connection is to an ox, and it is probably the most unfamiliar of the creatures. With the advent of the farm machinery, there is very little use for an ox. In comparison to the others, an ox has the strength of the lion, but has the friendliness of the man. The tame ox can get along with a large variety of other animals and people.

There is another word in the language of the Old Testament for a wild ox, and that is NOT the word that is used in Ezekiel. And it also is not a popular animal to own. It is one thing to try to tame a wild cat or dog. Could you imagine trying to tame a wild ox?

Now an ox is a very strong creature, and it can do the powerful jobs where strength is needed. Its significance is such that it was usually the first animal listed when it came to listing the possessions of a person or family. (You may note that in the Tenth Commandment, it is listed before the donkey and before anything else that belongs to the neighbor; it should also be noted that when the four living creatures are listed again in Ezekiel 10:14, since the ox is the first creature mentioned, so that it would not be so confusing, it is given the description of a “cherub”.)

It will be relatively easy to list the historical presents that are found within the Gospel according to Luke. Since it is such a short number, a bit more of their context will be given, and it will be stated on how much variety is given with these occurrences.

It may be helpful to remember that all of these historical presents occur after one of the significant turning points in the text, when Jesus is called “Lord” by the writer of this account. I do not consider it a coincidence that the first time this happened is when a son dies, and the mother is told by “the Lord” not to cry, the text says that Jesus had compassion, and he raises the son from the dead (7:13ff). This title “Lord” is the same title that was given to God in the Old Testament. And he is certainly LORD, but he does not always show that with his power. It may be said that God shows his lordship particularly when it comes to his LOVE. And he certainly shows that to a wide variety of people. And that is certainly seen in the Book of Acts, and that book is certainly connected to the Gospel according to Luke.

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November 8th, 2025

11/8/2025

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We are getting closer to The End in many ways. Hopefully it is obvious that The Last Day is getting closer every day. The church year is also coming to an end. This Sunday is typically called the Twenty-Second Sunday after Pentecost, with the number getting bigger every Sunday. And very soon the Sunday will be called the Last Sunday in the Church Year. The Gospel Reading for this Sunday is Luke 20:27-40, and Jesus is having interactions with the various religious groups in Jerusalem, right before his death. But that is also a wonderful beginning for God’s special people.

With the writings of this website, we are getting EXTREMELY close to the end of the Gospel according to Luke, taking a section in the order in which it was given, not skipping any parts. Last week’s writing looked at the unique text of Jesus on the way to Emmaus with a couple of his followers.

It may be helpful to repeat the last section of the text of last week’s writing, since it is closely connected to this week’s writing. Those two followers of Jesus, after recognizing him when he broke the bread, made it all the way back to Jerusalem to tell the disciples. And the start of the new text this week is an interruption by Jesus as what happened was being told. (We could also talk about interruptions for a while.)

Before that section is given, if this is your first experience with these writings, it may be helpful to note several things. First of all, it should be stated that what follows could be called an EXTREMELY literal translation of the text. At times it may be difficult to understand. Hopefully it will still be helpful for you. It is recommended that you also use a study bible or at least another translation of this section of scripture.

The words below essentially appear in the order in which they appear in the language of the New Testament, ancient Greek. This is helpful to remember that the verbs are important, and they are often first. When other words come before them, they are also important to the writer. Repetition is also a commonly used emphasis.

The hyphens below are meant to show how many English words are in a single Greek word. And the English words that are sometimes chosen are designed to show how often the Greek words are somewhat similar to the English. And some of the words in English were chosen to show how rare some of the words in Greek were. After all, this account was written by a doctor, and a doctor often uses a lot of rare words.

And speaking of rare things, it may be helpful to remind the reader that the four Gospel Accounts have extremely different perspectives when it comes to the resurrection appearances. These accounts are not meant to be a huge history lesson. A brief yet helpful thing that could be stated is that the Gospel according to Luke is EXTREMELY connected to the book of the Acts of the Apostles. And Jesus gets his job done.

One more thing should be noted, that the verb in capital letters is called an historical present, where a verb is expected in the past, yet it is given in the present. In a way, the job of Jesus continues to get done. Without further comment, what follows is Luke 24:33-53:

[And having-risen-up, the-same, in-the hour, they-returned into Jerusalem, and they-found, having-been-collected the eleven, and the-ones with them, saying, “Indeed he-was-raised, the Lord, and he-appeared to-Simon.” And they, they-were-exegeting the-things in the way, and how he-was-known to-them in the breaking of-the bread.]

Now these-things, they speaking, he, he-stood in midst of-them, and HE-SAYS to-them, “Peace to-you.” Now having-been-terrified and afraid having-been, they-were-thinking a-spirit to-behold. And he-said to-them, “Why having-been-disturbed are-you? And on-account-of what dialogues, they-are-coming-up in the cardiac of-you? See the hands of-me and the feet of-me, that I, I-am he. Touch me and see, that a-spirit, flesh and osteo not it-has, as me you-behold, having. And this having-said, he-showed to-them the hands and the feet. Now still disbelieving they, from the joy and marveling, he-said to-them, “Have-you anything edible in-this-place?” Now the-ones gave-over to-him of-fish of-a-broiled part. And having-taken in-front-of them, he-ate.

Now he-said toward them, “These, the words of-me which I-spoke toward you, still being with you, that it-is-necessary to-be-fulfilled all the-things having-been-written in the Law of-Moses and the Prophets and Psalms concerning me.” Then he-opened-up of-them the mind of-the to-understand the Scriptures.

And he-said to-them, “Thus it-has-been-written, to-suffer, the Christ, and to-rise-again from dead-ones on-the third day, and to-be-proclaimed upon the name of-him, repentance into forgiveness of-sins into all the nations, having-begun from Jerusalem. You, witnesses of-these-things. And behold, I, I-am-sending-out the promise of-the Father of-me upon you; now you, you-sit in the city until which you-are-clothed out-of height, dynamite.

Now he-led-out them, out until toward Bethany, and having-lifted-up the hands of-him, he-eulogized them. And it-happened in the to-bless him, them, he-separated from them, and he-was-being-carried-up into the heaven. And they, having-worshipped him, they-returned into Jerusalem with joy, great, and they-were through all in the temple, blessing the God.

Thank you for making it to the end. Actually it is just the beginning.

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November 01st, 2025

11/1/2025

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The season of Pentecost continues on during this unusual time of the year. This Sunday celebrates another important festival in the church year, that of All Saints’ Day. And it is no coincidence that this day comes right after the celebration of Reformation Day.

Dr. Martin Luther posted ninety-five theses on the door of the church in Wittenberg, Germany, on October 31, 1517, in an effort to get the discussion started regarding some of the things he knew were distracting people from the Gospel. And Dr. Luther knew that there would be a significant amount of people coming into the church on November 1, to celebrate All Saints’ Day. That was a day when the all saints were remembered, especially those who recently passed away. The importance of that day, along with the importance of the Gospel, as well as Dr. Luther’s gift of articulating these important issues, those things all combined to start a Reformation.

The texts for All Saints’ Day fit well with focusing on the gifts Christ gives to us and to others around us. If you are interested, the three readings for this Sunday are as follows: Revelation 7:9-17 (with the option of including verses 2 through 8), 1 John 3:1-3, and Matthew 5:1-12. If you interested in knowing the Gospel Reading that is associated with the number of Sundays after Pentecost, it is now the Twenty-first Sunday after Pentecost, and that Gospel Reading is Luke 19:1-10.

It may be obvious with the chapter number of that last Gospel Reading, but we are very close to the end of this Gospel Account. If you have been following the writings of this website, you would know that we are EXTREMELY close to the end of that Gospel Account, the Gospel according to Luke. This is seen in that the last of these writings covered the first part of his resurrection, and this is from the last chapter of that account.

It was said before, and it is good to say it again, that there is a significant amount of diversity when it comes to comparing the resurrection accounts from the four Gospel Accounts. A significant amount of diversity has already been happening earlier in the texts, but this particular time in Jesus’ life attracts more attention. After all, he died on the cross, and then he came back to life. That does not happen every day, although it will happen A LOT on the Last Day.

Without doubting the historicity of the event, it may also be helpful to connect the following account, that of Jesus’ appearance to the two on the road to Emmaus, as a similarity to people who are on their path of life, and then, all of a sudden, Jesus appears. And he makes a significant difference. (Now the fact that the village of Emmaus has not definitely been found also does not decrease the historicity of the event, but that fact certainly makes it easier to apply to the present-day Christians.)

If this is the first time in dealing with the writings of this website, several things should be noted. First of all, it should be stated that what follows is an EXTREMELY literal translation of the text. Hopefully it will still be helpful for you. It is recommended that a study bible or at least another translation of this section of scripture is close at hand.

The words below appear in the order in which they appear in the language of the New Testament, ancient Greek. In general, the verbs (with their particular endings) usually appear at the beginning of the sentences. They can also appear in other places because of their special form,  along with the special forms of the nouns. A proper emphasis should be given the verbs or other words which appear before the verbs. (This happens in the first paragraph below, with both the two and Jesus.) An emphasis also is made when words are repeated.

It should also be stated that the hyphens below are meant to show how many English words are in a single Greek word. And the English words that are often chosen within this translation are designed to show how often the Greek words are somewhat similar to the English. And some of the words in English were also chosen to show how rare some of the words in Greek were. After all, this account was written by a doctor, and a doctor often uses a lot of rare words.

What follows is an EXTREMELY literal translation of Luke 24:13-35, sometimes summarized by the phrase, “On the road to Emmaus”:

And  behold,  two  from  them,  in  that,  the  day,  they-were  journeying  into  a-village being-distant,  stadia  sixty  from  Jerusalem,  whose  name  Emmaus;  and  they,  they-were-conversing  toward  each-other  about  all  the  things-having-occurred,  these.  And  it-happened  in  the  to-converse,  them,  and  to-jointly-search,  and  himself,  Jesus,  having-drawn-near,  he-was-journeying-with  them;  now  the  eyes  of-them,  they-were-being-held,  of-the  not  to-recognize  him.

Now  he-said  toward  them,  “What  the  words,  these,  which  you-anti-throw  toward  each-other,  walking?”

And  they-stood  gloomy.  Now  having-answered,  one  by-name  Cleopas,  he-said  toward  him,  “You,  only  you-are-inhabiting-alone  in-Jerusalem,  and  not  you-know  the-things  happening  in  her,  in  the  days,  these?”

And  he-said  to-them,  “What-things?”

Now  the-ones  said  to-him,  “The-things  concerning  Jesus  of-the  Nazareth,  who  he-became  a-man,  prophet,  powerful  in  work  and  word,  in-front-of  the  God  and  all  the  people,  how  both  they-gave-over  him,  the  archpriests  and  the  arches  of-us,  into  judgment  of-death,  and  they-crucified  him.  Now  we,  we-were-hoping  that he,  he-is  the-one  being-about  to-redeem  the  Israel;  but-on-the-contrary,  indeed,  and  with  all  these-things,  third,  this  day,  it-leads  from  which  these-things  happened.  But-on-the-contrary,  also  women,  some  from  us,  they-stood-out  us,  having-happened  at-dawn   upon  the  tomb,  and  not  having-found  the  body  of-him,  they-came  saying  also  a-vision  of-angels  to-have-seen,  who  they-say  him  to-live.  And  they-went-away,  some  of-the-ones  with  us,  upon  the  tomb,  and  they-found  thus  just-as  also  the  women  said;   now  him,  not  they-saw.”

And  he,  he-said  toward  them,  “O  unintelligent-ones  and  slow  in-the  heart,  the  to-believe  upon  all-things  which  they-spoke,  the  prophets;  yes-not  these-things  it-was-necessary  to-suffer,  the  Christ  and  to-come-into,  into  the  glory  of-him?”  And  having-begun  from  Moses  and  from  all  the  Prophets,  he-interpreted  to-them  in  all  the  Writings,  the-things  concerning  himself.

And  they-drew-near  into  the  village  which  they-were-journeying,  and  he,  he-did-toward  farther  to-journey.  And  they-forced-along  him,  saying,  “Remain  with  us,  because  toward  evening  it-is,  and  it-has-declined,  already  the  day.”  And  he-came-into,  the  to-remain  with  them.

And  it-happened  in  the  to-recline,  he,  with  them,  having-taken  the  bread,  he-eulogized  and  having-broken,  he-was-giving-upon  to-them.  Now  of-them,  they-were-opened-up,  the  eyes,  and  they-recognized  him;  and  he,  not-visible  he-became  from  them.  And  they-said  toward  each-other,  “Yes-not  the  heart  of-us  burning,  it-was  in  us,  as  he-was-talking  to-us  in  the  way,  as  he-was-opening-up  to-us  the  Writings?”

And  having-risen-up,  the-same,  in-the  hour,  they-returned  into  Jerusalem,  and  they-found,  having-been-collected  the  eleven,  and  the-ones  with  them,  saying,  “Indeed  he-was-raised,  the  Lord,  and  he-appeared  to-Simon.”  And  they,  they-were-exegeting  the-things  in  the  way,  and  how  he-was-known  to-them  in  the  breaking  of-the  bread.

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