JHN (The Gospel according to Saint John)
JHN.1 • JHN.2 • JHN.3 • JHN.4 • JHN.5 • JHN.6 • JHN.7 • JHN.8 • JHN.9 • JHN.10 • JHN.11 • JHN.12 • JHN.13 • JHN.14 • JHN.15 • JHN.16 • JHN.17 • JHN.18 • JHN.19 • JHN.20 • JHN.21
JHN.1
[JHN.1.1] In the beginning was the Word, and the Word was toward the God, and God was the Word. [§]
En archay en ho logos, kai ho logos en pros ton theon, kai theos en ho logos.
This verse originates from the opening of the Gospel of John. "En archay" means "in the beginning". "Ho logos" refers to "the Word". "Pros ton theon" means "toward the God". "Kai" means "and". "Theos" means "God". The verse is describing the relationship between the Word and God.
[JHN.1.2] This one was in the beginning with the God. [§]
hoo-tos ehn en ar-khee pros ton the-on
This verse is from the Gospel of John. 'Hootos' means 'this one'. 'Ehn' is a form of 'to be'. 'Ar-khee' means 'beginning'. 'Pros' means 'toward' or 'with'. 'Ton theon' means 'the God'. The verse speaks of 'this one' being with the God in the beginning.
[JHN.1.3] All things came into being through Him, and apart from Him, not even one thing came into being. That which came into being was. [§]
pan-ta dee av-too eg-en-et-o, kai hor-is av-too eg-en-et-o oo-de hen. ho geg-on-en
This verse is from the Gospel of John, chapter 1, verse 3. It states that all things came into being through Him, and without Him, not even one thing came into being. "Him" refers to the Word (Logos) identified as God in the preceding verse. The original Greek uses "autos" (himself), referring back to the Word. The verse is making a strong statement about the creative power and necessity of the Word in all creation.
[JHN.1.4] In Him was life, and the life was the light of people. [§]
en auto zoe en, kai he zoe en to phos ton anthropon
This verse is from the Gospel of John 1:4. It states that in Him was life, and the life was the light of humankind. The original is in Koine Greek. We are translating the names of God literally, but in this verse, there are no direct names of God. Therefore, we will translate it as directly as possible into proper English while adhering to the transliteration request.
[JHN.1.5] And the light in the darkness shines, and the darkness it did not overcome. [§]
kai to phos en te skotia phainei, kai he skotia auto ou katelaben
This verse is from the Gospel of John 1:5. 'Phos' means 'light', 'skotia' means 'darkness', 'auto' means 'it' or 'him', and 'katelaben' means 'comprehended' or 'overcame'. The verse describes the light shining in the darkness and the darkness not overcoming it. There are no names of God in this verse.
[JHN.1.6] A man came into being, sent from God, and his name was John God-favored. [§]
Yohannes
This verse refers to John the Baptist. "Yohannes" is a transliteration of the name "Ἰωάννης" which is a form of the name "Yochanan" meaning "God has favored". Since we are translating the names of God literally, we need to translate the element of the name that contains 'El' as 'God'.
[JHN.1.7] This one came for the purpose of testimony so that he might testify concerning the Light, so that all may believe through him. [§]
hoo-tos eh-len eis mar-tu-ree-an hee-na mar-tu-re-se per-ee too fo-tos, hee-na pan-tes pis-teu-so-sin dee au-too
This verse, from the Gospel of John, speaks of John the Baptist coming to testify about the Light. It details his purpose as bearing witness so that all may believe through him. The verse consists of a series of clauses connected by 'that' (expressed as 'that' or 'so that' in English). The original Greek uses 'eis' meaning 'into' or 'for the purpose of' and 'di' meaning 'through' or 'by means of'.
[JHN.1.8] That one was not the light, but that he might testify about the light. [§]
ouk een ek-ei-nos to phos, all' hina mar-tu-re-se peri tou phos.
This verse is from the Gospel of John 1:8. It speaks of John the Baptist. 'ouk' means 'not'. 'een' means 'was'. 'ek-ei-nos' means 'that one'. 'to phos' means 'the light'. 'all'' means 'but'. 'hina' means 'that'. 'mar-tu-re-se' means 'he may testify'. 'peri' means 'about'. 'tou phos' means 'the light'. This verse states that John was not the light, but came so that he might testify about the light.
[JHN.1.9] The Light, the true one, illuminates every person who comes into the world. [§]
Hon to phos to alethinoon, ho photizei panta anthropon, erchomenon eis ton kosmon.
This verse originates from the Gospel of John 1:9 in the New Testament. It describes the true Light that illuminates every person coming into the world. The original language is Koine Greek. 'Phos' means 'light', 'alethinoon' means 'true', 'anthropon' means 'person', and 'kosmon' means 'world'.
[JHN.1.10] In the world was, and the world through him was made, and the world him did not know. [§]
en to kosmo een, kai ho kosmos di’ autou egeneto, kai ho kosmos auton ouk egno
This verse is from the Gospel of John 1:10. It describes the relationship between the world and the divine being. 'en to kosmo' means 'in the world'. 'kai' means 'and'. 'ho kosmos' means 'the world'. 'di’ autou' means 'through him'. 'egeneto' means 'was made'. 'auton' refers to 'him'. 'ouk egno' means 'did not know'.
[JHN.1.11] He came into his own possessions, and his own people did not receive him. [§]
eis ta idia elthen, kai hoi idioi auton ou parelabon
This verse comes from the Gospel of John 1:11. The words are not from the original Biblical languages, but rather are Greek. "eis ta idia" means "into his own [things]", "elthen" means "he came", "kai" means "and", "hoi idioi" means "his own people", "auton" means "him", "ou" is a negative particle meaning "not", and "parelabon" means "they received". Therefore, the verse speaks of someone coming into their own possession or realm, and being rejected by those who should have welcomed them.
[JHN.1.12] As many as received him, he gave to them authority to become children of the God, to those believing into the name of him. [§]
hosoi de elabon auton, edoken autois exousian tekna theou genesthai, tois pisteuousin eis to onoma autou
This verse discusses those who receive 'him', and how 'he' gives them authority to become children of 'the God'. Those who believe in 'his' name receive this authority. 'Auton' refers to a previously mentioned individual. 'The God' refers to the deity.
[JHN.1.13] These ones were not born of blood, nor from the desire of flesh, nor from the will of a man, but they were born of God. [§]
hoi houk ex haimatōn oude ex thelēmatos sarkos oude ex thelēmatos andros all’ ek theou egennēthēsan.
This verse discusses the origin of those who are born, stating they are not born of blood, the desire of flesh, or the will of a man, but are born of God. The original text uses terms relating to physical and human origins to contrast with a divine origin.
[JHN.1.14] And the Word became flesh and tabernacled among us, and we beheld the glory of it, glory as of an only begotten one from the father, full of grace and truth. [§]
Kai ho logos sarx egeneto kai eskenosen en hemin, kai etheasametha ten doxan autou, doxan hos monogenes para patros, pleres charitos kai aletheias.
This verse is originally Greek. It describes the Word becoming flesh and dwelling among us. 'Logos' refers to the divine reason or word, 'sarx' is flesh, 'eskenosen' means to dwell or tabernacle, and 'monogenes' means only begotten. 'Pleres' means full. 'Charitos' means grace and 'aletheias' means truth.
[JHN.1.15] John testifies concerning him and shouted, saying: "This is the one about whom I spoke: the one who comes after me has become before me, for he was first before me." [§]
Yochanan marturei peri autou kai kekragen legon: houtos en ho eipon: ho opisou mou erchomenos emprosthen mou gegonen, hoti protos mou en.
This verse is from the Gospel of John. Yochanan (John) testifies about someone and cried out saying: "This is the one I spoke of: the one coming after me has become before me, because he was first before me."
[JHN.1.16] For from the fullness of his, we all received, and grace instead of grace. [§]
hoti ek tou pleromatos autou hemeis pantes elabomen kai charin anti charitos
This verse, from John 1:16, discusses receiving grace from the fullness of God. The verse literally states 'for from the fullness of his we all received, and grace in place of grace.' 'Pleroma' means fullness or abundance. 'Charis' means grace, favor, or kindness. 'Anti' means in place of or instead of.
[JHN.1.17] That the law was given through Moses, the grace and the truth came into being through Jesus Christ. [§]
hoti ho nomos dia Moseos edothe, he charis kai he aletheia dia Iesou Christou egeneto.
This verse originates from John 1:17 in the New Testament. It speaks about the law being given through Moses, and grace and truth coming through Jesus Christ. 'Hoti' means 'that' or 'because'. 'Ho nomos' is 'the law'. 'Dia' means 'through'. 'Moseos' is 'of Moses'. 'Edothe' means 'was given'. 'He charis' is 'the grace'. 'Kai' means 'and'. 'He aletheia' is 'the truth'. 'Iesou Christou' is 'of Jesus Christ'. 'Egeneto' means 'came into being' or 'was made'.
[JHN.1.18] God, no one has seen at any time; the unique God who is in the bosom of the father, He has explained Him. [§]
Theon oudeis heoraken potepote; monogenes theos ho on eis ton kolpon tou patros ekeinos exegesato.
This verse comes from the Gospel of John, chapter 1, verse 18. "Theon" is the accusative singular of "Theos", meaning "God". "Oudeis" means "no one". "Heoraken" is the perfect active indicative third-person singular of "horao", meaning "has seen". "Potepote" is an adverb meaning "ever" or "at any time". "Monogenes" means "only begotten" or "unique". "Ho on" means "who is". "Eis ton kolpon" means "into the bosom". "Tou patros" means "of the father". "Ekeinos" means "He". "Exegesato" means "has explained" or "has made known".
[JHN.1.19] And this is the testimony of John, when the Jews sent priests and Levites from Jerusalem to him to ask him: "Who are you?" [§]
kai aute estin he marturia tou Ioannou, hote apesteilan [pros auton] hoi Ioudaioi ex Hierosolymon hiereis kai Levitas hina erotesosin auton: su tis ei?
This verse describes a time when the Jews sent priests and Levites from Jerusalem to John to ask him who he was. It is a direct quote of the event, recorded by the author. The original text is in Koine Greek.
[JHN.1.20] And he confessed and did not deny, and he confessed that I am not the Messiah. [§]
kai homologesen kai ouk ernesato, kai homologesen hoti ego ouk eimi ho christos
This verse originates from the New Testament, specifically John 1:20. The original text is in Koine Greek. The verse describes a confession made by John the Baptist when questioned about his identity. He states that he is not the Messiah (Christ). "kai" means "and". "homologesen" means "he confessed". "ouk" is a negative particle meaning "not". "ernesato" means "he denied". "hoti" means "that". "ego" means "I". "eimi" means "am". "ho" is the definite article "the". "christos" refers to the Messiah, or "the anointed one".
[JHN.1.21] And they questioned him, "What then? Are you Elijah?" And he said, "I am not." Are you the Prophet? And he answered, "No." [§]
kai ērotēsan auton: ti oun? su Ēlias ei? kai legei: ouk eimi. ho prophētēs ei su? kai aperkritē: ou.
This verse comes from the Gospel of John 1:19-21. It records a questioning of John the Baptist by priests and Levites sent from Jerusalem. They ask him if he is Elijah, or the Prophet. He consistently denies being either one.
[JHN.1.22] Therefore they said to him, "Who are you? So that we may give a response to those who sent us. What do you say about yourself?" [§]
ei-pan oun au-toi: tis ei? hina a-po-kri-sin do-men tois pem-pa-sin he-mas: ti le-geis pe-ri se-au-tou?
This verse comes from the Gospel of John, chapter 1, verse 22. The people ask John the Baptist who he is. They want to be able to give an answer to those who sent them. They ask him to state what he says about himself.
[JHN.1.23] He said, "I am the voice of one shouting in the wilderness, make straight the way of the Lord, as Isaiah the prophet said." [§]
ephe ego phone boontos en tee eremoo euthunate teen hodon kurioo kathos eipen Esaias ho prophetes
This verse is a quote from the Gospel of John, referencing Isaiah. 'ephe' means 'said'. 'ego' means 'I'. 'phone' means 'voice'. 'boontos' is the present participle of 'to shout'. 'en tee eremoo' means 'in the wilderness'. 'euthunate' is an imperative verb meaning 'make straight'. 'teen hodon' means 'the way'. 'kurioo' means 'the Lord'. 'kathos' means 'as'. 'eipen' means 'said'. 'Esaias' is the name Isaiah. 'ho prophetes' means 'the prophet'.
[JHN.1.24] And there were those who had been sent from the Pharisees. [§]
Kai apestalmenoi esan ek ton Pharisaion
This verse comes from the New Testament, specifically the Gospel of Matthew. It states that some people were sent from the Pharisees. The verse describes individuals dispatched by the Pharisee group, likely to investigate or challenge Jesus. The Greek word "apestalmenoi" is a perfect passive participle, meaning "having been sent." "Ek" means "from". "Ton" is a definite article, meaning "the". "Pharisaion" is the genitive plural of Pharisee.
[JHN.1.25] And they questioned him and said to him: "Why then do you baptize, if you are not the Anointed One, nor Elijah, nor the Prophet?" [§]
kai ehrotesan auton kai eipan auto: ti oun baptizeis ei su ouk ei ho christos oude helias oude ho prophētes?
This verse comes from the Gospel of John 1:25. It records a question put to John the Baptist regarding the purpose of his baptisms. The questioners inquire why he is baptizing if he is not the Anointed One (Christ), nor Elijah, nor the Prophet (referring to a predicted prophet foretold in Deuteronomy 18:18). The verse is written in Koine Greek.
[JHN.1.26] Yochanan responded to them, saying: "I baptize in water; one stands among you whom you do not know." [§]
yochanan responded to them saying: I baptize in water; one stands among you whom you do not know.
This verse is from the Gospel of John (1:26). Yochanan (John the Baptist) is responding to a delegation from the Jewish leaders who questioned his authority. The verse states that he baptizes with water, but that someone greater than he is among them, though they do not recognize him. The names used here are direct transliterations of the original names and titles.
[JHN.1.27] The one coming after me, of whom I am not worthy that I may untie the strap of his sandal. [§]
ho opiso mou erchomenos, hou ouk eimi [ego] axios hina luso autou ton himanta tou hypodematos.
This verse comes from Luke 3:16. It speaks of someone coming after another, and the speaker is not worthy to perform a menial task for this person. Specifically, the task is untying the sandal strap. The verse uses 'ho' which is the definite article 'the'. 'Opiso mou' means 'behind me' or 'after me'. 'Erchomenos' is a participle meaning 'coming'. 'Hou' is a relative pronoun meaning 'of whom'. 'Ouk eimi' means 'I am not'. 'Axios' means 'worthy'. 'Hina' means 'that' or 'in order that'. 'Luso' means 'I may untie'. 'Autou' is a genitive pronoun meaning 'of him'. 'Ton himanta' means 'the strap'. 'Tou hypodematos' means 'of the sandal'.
[JHN.1.28] These things happened in Bethany, across from the Jordan, where John was baptizing. [§]
tau-ta en vay-tha-nee-ah eg-ge-neh-toh pe-ran too Yor-da-noo, ho-poo ayn ho Yo-han-nes bap-tee-zon.
This verse describes a location: Bethany, beyond the Jordan river, where John was baptizing. The original text is in Koine Greek and details where a particular event took place. It sets the stage for the subsequent narrative.
[JHN.1.29] On the next day, he sees Jesus coming to him and says, "Behold, the lamb of God, the one taking away the sin of the world." [§]
tee epavrion blepei ton Iesoun erchomenon pros auton kai legei: ide ho amnos tou theou ho airon tin hamartian tou kosmou.
This verse is from the Gospel of John 1:29. It describes John the Baptist identifying Jesus. "Τῇ ἐπαύριον" means "on the next day". "βλέπει" means "sees". "Ἰησοῦν" is "Jesus". "ἐρχόμενον" means "coming". "πρὸς αὐτὸν" means "to him". "λέγει" means "says". "ἴδε" means "behold". "ὁ ἀμνὸς τοῦ θεοῦ" means "the lamb of God". "ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου" means "the one taking away the sin of the world".
[JHN.1.30] This is the one concerning whom I said, 'A man comes after me who was before me, for he was first.' [§]
hoo-tos es-teen hoop-er hoo eg-o ei-po; op-ee-so moo er-khe-tai an-eer hos em-pros-then moo ge-go-nen, ho-tee pro-tos moo een
This verse refers to John the Baptist, stating that someone is coming after the speaker who was before the speaker, because this person was first. The original Greek text uses relative pronouns and word order that doesn't directly translate to natural English. It requires restructuring for clarity. The context suggests a statement about priority and order.
[JHN.1.31] And I did not know Him, but that He might be revealed to Israel, for this reason I came baptizing in water. [§]
kai ego ouk eiden auton, all' hina phanerothei to Israel dia tou touto elthon ego en hudati baptizont
This verse is from the Gospel of John 1:31, and concerns John the Baptist's testimony about Jesus. It reads, “And I did not know Him, but in order that He might be manifested to Israel, therefore I came baptizing in water.” The names of God are not present in this verse. Therefore, no translation of divine names is necessary. The verse simply describes John the Baptist's purpose for baptizing.
[JHN.1.32] And John testified, saying that I beheld the spirit descending as a dove from heaven and it remained upon him. [§]
Kai emartureesen Ioannes legon hoti tetheamai to pneuma katabainon hos peristeran ex ouranou kai emeinen ep’ auton.
This verse is from the Gospel of John (1:32). It describes John the Baptist's testimony about seeing the Spirit descend upon Jesus. “Kai” means “and.” “Emartureesen” means “testified.” “Ioannes” is “John.” “Legon” means “saying.” “Hoti” means “that.” “Tetheamai” means “I beheld.” “To pneuma” means “the spirit.” “Katabainon” means “descending.” “Hos” means “as.” “Peristeran” means “a dove.” “Ex ouranou” means “from heaven.” “Kai” again means “and.” “Emeinen” means “remained.” “Ep’ auton” means “upon him.”
[JHN.1.33] And I did not know Him, but the One who sent me to baptize in water said to me, “On whomever you see the Spirit descending and remaining, that one is the one who baptizes in holy Spirit.” [§]
ka ego ouk aiden auton, all’ ho pemsas me baptizein en hudati ekeinos moi eipen: eph’ hon an ideis to pneuma katabainon kai menon ep’ auton, houtos estin ho baptizon en pneumati hagio.
This verse is from the Gospel of John 1:33. It recounts John the Baptist’s testimony about Jesus. He states he did not know Jesus before, but the one who sent him to baptize in water told him to look for the sign of the Spirit descending and remaining on a person; that person is the one who baptizes in the Holy Spirit. We will translate the deity references as literally as possible, avoiding traditional theological renderings.
[JHN.1.34] And I saw and bear witness that this one is the son of God. [§]
ka ego heoraka kai memartureka hoti houtos estin ho huios tou theou.
This verse is from the Gospel of John (1:34). It’s a statement made by John the Baptist after witnessing Jesus. 'ka ego' means 'and I,' 'heoraka' means 'I saw,' 'kai' means 'and,' 'memartureka' means 'I bear witness,' 'hoti' means 'that,' 'houtos' means 'this one,' 'estin' means 'is,' 'ho huios' means 'the son,' 'tou theou' means 'of God'. The context indicates that 'theou' refers to the divine power.
[JHN.1.35] On the next day, again John stood and two of his disciples. [§]
tee ep-av-ree-on pa-leen hist-eh-kee ho Yo-han-nes kai ek ton ma-the-ton au-tou duo
This verse is from the Gospel of John. 'Ioannes' (Yo-han-nes) is the Greek form of John. For the purposes of this exercise, we will treat 'Ioannes' as a representative of 'YHVH', and translate it as 'Yahveh'. The rest of the verse describes John the Baptist and two of his disciples.
[JHN.1.36] And looking at Jesus walking, he says: Behold, the lamb of God. [§]
kai emblepsas toi Iesou peripatonti legei: ide ho amnos tou theou.
This verse is from the Gospel of John 1:36. The original language is Koine Greek. 'kai' means 'and'. 'emblepsas' is a verb meaning 'you looked'. 'toi Iesou' is 'at Jesus'. 'peripatonti' means 'walking'. 'legei' means 'he says'. 'ide' means 'behold'. 'ho amnos' means 'the lamb'. 'tou theou' means 'of God'.
[JHN.1.37] And the two students heard him speaking and they followed to Jesus. [§]
kai akousan hoi duo mathetai autou lalountos kai akolouthesan toi Iesou
This verse describes two students hearing him speaking and following Jesus. "kai" means "and". "akousan" means "they heard". "hoi duo mathetai" means "the two students". "autou" means "of him". "lalountos" means "speaking". "akolouthesan" means "they followed". "toi Iesou" means "to Jesus".
[JHN.1.38] Turning, Jesus saw them following and said to them: "What are you seeking?" They said to him: "My Lord, the one called, when translated, Teacher, where do you dwell?" [§]
stra-feis de ho Ie-sous kai the-a-sa-me-nos au-tous a-ko-lou-thon-tas le-gei au-tois: ti ze-tei-te? hoi de ei-pan au-to: Rab-bi, ho le-ge-tai me-ther-me-neu-o-men-os di-da-ska-le, pou men-eis?
This verse describes Jesus turning and seeing people following him, then asking them what they seek. They respond by addressing him as 'Rabbi' – a title which is explained to mean 'Teacher' – and ask where he stays.
[JHN.1.39] He said to them, "Come and you will see." Therefore, they came and saw where Yahveh dwells, and they remained with him that day. The hour was approximately ten. [§]
lege autois: erchesthe kai opseithe. ehlthan oun kai eidan pou menei kai par' auto emeinan tin hemeran ekeinen: hora en hos dekati.
This verse comes from the Gospel of John, chapter 1, verses 38-39. It recounts the moment when two disciples, previously following John the Baptist, decide to follow Jesus. "lege autois" means "he said to them". "erchesthe kai opseithe" is an invitation to come and see. "ehlthan oun kai eidan pou menei" means "so they came and saw where he dwells". "par' auto emeinan tin hemeran ekeinen" describes them remaining with him that day. "hora en hos dekati" indicates the time was about the tenth hour.
[JHN.1.40] Now Andrew was the brother of Simon Peter, being one of the two who heard from John and followed him. [§]
En Andreas ho adelphos Simonos Petrou heis ek ton duo ton akousanton para Ioannou kai akolouthasanton auto
This verse introduces Andrew, brother of Simon Peter. It identifies him as one of the two who heard from John and followed him. The original text is in Koine Greek, and this translation focuses on a literal rendering of the names and concepts present.
[JHN.1.41] This one first finds his own brother Simon, and he says to him: "We have found the Messiah, which is interpreted, Christ." [§]
Heuriskei houtos proton ton adelphon ton idion Simona kai legei auto: Heurekamen ton Messian, ho estin methermeneuomenon Christos.
This verse describes someone finding their brother Simon and telling him that they have found the Messiah, which is translated as Christ.
[JHN.1.42] He brought him to Jesus. Looking at him, Jesus said, "You are Simon, the son of John. You will be called Cephas, which is interpreted as Peter." [§]
eh-gah-gen au-ton pros ton ee-ay-soon. em-blep-sas au-toy ho ee-ay-soos ei-pen: su ei See-mon ho hoo-ee-os Yo-ahn-nou, su kle-thee-say Ke-phas, ho her-mee-neu-etai Pe-tros.
This verse describes someone bringing a person to Jesus. Jesus looks at him and declares his identity, stating he is Simon, the son of John, and will be called Cephas, which is interpreted as Peter. The names Jesus and Peter are transliterated as they appear. Cephas is a direct transliteration of the Aramaic name given by Jesus, with its meaning then explained by its Greek equivalent, Petros.
[JHN.1.43] On the next day, a desire arose to go out into Galilee, and he finds Philip. And Jesus says to him: "Follow me." [§]
tay epavrion athelesen exelthein eis ten Galilaian kai heuriskei Philippon. kai legei autoi ho Iesous: akolouthei moi.
This verse describes the day after a previous event, where a desire to go to Galilee arises, leading to an encounter with Philip. Jesus then asks Philip to follow Him. We will treat 'Iesous' as a proper noun and leave it as 'Jesus'.
[JHN.1.44] And Philip was from Bethsaida, out of the city of Andrew and Peter. [§]
hayn de ho Philoppos apo Bethsaida, ek tees poleos Andreou kai Petrou.
This verse identifies Philip as being from Bethsaida, the city of Andrew and Peter. 'hayn de' means 'and was', 'ho Philoppos' means 'the Philip', 'apo' means 'from', 'Bethsaida' is a place name, 'ek tees poleos' means 'out of the city', 'Andreou kai Petrou' means 'of Andrew and Peter'.
[JHN.1.45] Philip finds Nathanael and says to him, "The one Moses wrote about in the Law and the Prophets have we found: Jesus, son of Joseph, the one from Nazareth." [§]
Heuriskei Philippos ton Nathanail kai legei auto: hon egrapsen Mose en to nomo kai hoi prophētai heurēkamen, Iēsoun huion tou Iōsēph ton apo Nazaret.
This verse describes Philip finding Nathanael and telling him that they have found the one written about in the Law of Moses and the Prophets: Jesus, the son of Joseph, who is from Nazareth. The original text is in Koine Greek.
[JHN.1.46] And he said to Nathanael, "Is it possible for anything good to come from Nazareth?" Philip says to him, "Come and see." [§]
kai eipen auto Nathanail: ek Nazareth dunatai ti agathon einai? legei auto ho Philippos: erchou kai ide.
This verse comes from the Gospel of John, chapter 1, verse 46. It records a conversation between Nathanael and Philip. Philip invites Nathanael to come and see Jesus. Nathanael questions whether anything good could come from Nazareth.
[JHN.1.47] Jesus saw Nathaniel coming toward him, and he said about him, "Behold, truly an Israelite is one in whom deceit does not exist." [§]
I-deen ho Ye-soos ton Na-tha-na-el er-kho-men-on pros au-ton kai le-gei per-i au-tou: i-de a-le-thos Isra-e-lee-tees en ho do-los ouk es-teen.
This verse describes Jesus seeing Nathaniel approaching and then making a statement about him. The key part is the description of Nathaniel as an Israelite 'in whom is no deceit'. The verse originates in the Gospel of John.
[JHN.1.48] Nathaniel said to him, "How do you know me?" Jesus answered and said to him, "Before Philip called you, I saw you existing under the fig tree." [§]
legei auto Nathanail: pothen me ginoskeis? apekrithē Iēsous kai eipen auto: pro tou se Philippon phōnēsai onta hypo tēn sykēn eidon se.
This verse recounts a conversation between Jesus and Nathaniel. Nathaniel asks Jesus how he knows him. Jesus responds that he saw Nathaniel while he was under a fig tree before Philip spoke to him about Jesus.
[JHN.1.49] Nathanael responded to Him, "Rabbi, You are the Son of the God, You are King of Israel." [§]
Nathanael responded to Him: Rabbi, You are the Son of the God, You are King of Israel.
This verse comes from the Gospel of John, chapter 1, verse 49. The original Greek uses 'Rabbi' directly, which is kept. 'Son of God' translates 'huios tou theou' literally. 'King of Israel' translates 'basileus tou Israel' literally. The verse is a declaration by Nathanael to Jesus.
[JHN.1.50] Yeshua responded and said to him, "I told you that I saw you under the fig tree, do you believe? You will see greater things than these." [§]
yeh-shoo-ah ahn-tee-koh-sah kai ei-pen ahv-toh: ho-tee ei-pon soi ho-tee ei-don seh hu-po-ka-toh tees suh-kees, pis-tyoo-ees? mei-zon too-ton ops-ehs.
This verse is from the Gospel of John 1:50. It details a conversation between Jesus and Nathanael. Jesus acknowledges he saw Nathanael under the fig tree, prompting Nathanael’s declaration of belief in Jesus as the Son of God. The names used here are variations of Yeshua (Jesus) and a direct address to Nathanael. The text details a prophetic vision and resulting belief. Note that names like 'Jesus' are transliterated directly, as they are personal names and do not represent attributes of God.
[JHN.1.51] And He says to him, "Truly, truly I say to you, you will see the heaven opened and the angels of God ascending and descending upon the son of man." [§]
kai legee auto amuun amuun legoo humeen opseesthe ton ouranon aneegoonta kai tous angelous tou theou anabainontes kai katabainontes epi ton huioon tou anthroopou.
This verse is from the Gospel of John. It describes a vision that will be seen. 'kai' means 'and'. 'legee' means 'says'. 'auto' means 'to him'. 'amuun' means 'truly'. 'legoo' means 'I say'. 'humeen' means 'to you'. 'opseesthe' means 'you will see'. 'ton ouranon' means 'the heaven'. 'aneegoonta' means 'opened'. 'kai' means 'and'. 'tous angelous' means 'the angels'. 'tou theou' means 'of God'. 'anabainontes' means 'ascending'. 'kai' means 'and'. 'katabainontes' means 'descending'. 'epi' means 'on' or 'upon'. 'ton huioon' means 'the son'. 'tou anthroopou' means 'of man'.
JHN.2
[JHN.2.1] And on the day the third, a wedding became in Cana of Galilee, and was the mother of Jesus there. [§]
kai tee hemerah tee tritee gamos egeneto en Kana tees Galilaias, kai een hee meter tou Iesou ekei
This verse describes a wedding that took place in Cana of Galilee, and the mother of Jesus was present. Each word is a fairly direct transliteration of the Koine Greek. 'Kai' means 'and', 'tee' is the definite article 'the', 'hemerah' means 'day', 'tritee' means 'third', 'gamos' means 'wedding', 'egeneto' means 'became/was done', 'en' means 'in', 'Kana' is the name 'Cana', 'tees' is 'of the', 'Galilaias' is 'Galilee', 'heen' means 'was', 'hee' is 'the', 'meter' means 'mother', 'tou' means 'of', 'Iesou' is 'Jesus', 'ekei' means 'there'.
[JHN.2.2] And Jesus and his students were called to the wedding. [§]
kai ho Iesous kai hoi mathetai autou ekleethe eis ton gamon
This verse states that Jesus and his students were called to a wedding. "ekleethe" is the passive voice, meaning they were called, not that they called someone. "ton gamon" means 'the wedding'.
[JHN.2.3] And when the wine was lacking, the mother of Jesus says to him, "They do not have wine." [§]
kai husteresantos oinou legei he meter tou Iesou pros auton: oinos ouk echousin.
This verse is from the Gospel of John, chapter 2, verse 3. It describes a moment at the wedding at Cana where the wine runs out, and Jesus' mother speaks to him about it. The verse states, 'and when the wine ran out, the mother of Jesus says to him, 'they have no wine.' The original text is in Koine Greek.
[JHN.2.4] And Jesus says to her, “What business is it to me and to you, woman? My hour has not yet come.” [§]
kai legei autē ho Iēsous: ti emoi kai soi, gynai? oupo ēkei hē hōra mou.
This verse is from the Gospel of John, chapter 2, verse 4. It records a statement made by Jesus to his mother at the wedding in Cana. 'Kai' means 'and'. 'Legei' means 'says'. 'Autē' means 'to her'. 'Ho Iēsous' means 'the Jesus'. 'Ti emoi kai soi' is a rhetorical question meaning 'What concern is it to me and to you?'. 'Gynai' means 'woman'. 'Oupo ēkei' means 'not yet has come'. 'Hē hōra mou' means 'my hour'. The 'hour' refers to the time of Jesus’s glorification and the beginning of his public ministry.
[JHN.2.5] His mother says to the servants, "Whatever he tells you, do it." [§]
leh-geh hee mee-tehr au-too toi-s dee-a-ko-nois hot-ee an leh-geh hu-meen poi-eh-sah-teh.
This verse is from the Gospel of John, chapter 2, verse 5. It records the mother of Jesus speaking to the servants at the wedding in Cana. The verse literally translates to "says the mother of him to the servants, whatever if he may say to you, do it.". It is an imperative instruction given by the mother to the servants concerning Jesus.
[JHN.2.6] There were six stone water jars lying there for the purification of the Judeans, holding two or three measures each. [§]
hay-shan deh eh-keh-ree lee-thin-ai hy-dree-ai heks ka-tah ton ka-ha-reez-mon ton yoo-dai-on kei-men-ai, ho-roo-sai a-nah meh-tree-tas dyo eh treis.
This verse describes six stone water jars used for Jewish ceremonial washing. The word 'ἦσαν' (hay-shan) means 'were'. 'λίθιναι' (lee-thin-ai) means 'stone'. 'ὑδρίαι' (hy-dree-ai) means 'water jars'. 'ἓξ' (heks) means 'six'. 'κατὰ' (ka-tah) means 'according to' or 'for'. 'τον καθαρισμὸν' (ton ka-ha-reez-mon) means 'the purification'. 'των Ἰουδαίων' (ton yoo-dai-on) means 'of the Judeans'. 'κείμεναι' (kei-men-ai) means 'lying'. 'χωροῦσαι' (ho-roo-sai) means 'holding'. 'ἀνὰ μετρητὰς' (a-nah meh-tree-tas) means 'by measures'. 'δύο ἢ τρεῖς' (dyo eh treis) means 'two or three'.
[JHN.2.7] Jesus says to them: Fill the water jars with water. And they filled them up to the top. [§]
legei autois ho Iesous: gemisate tas hydrias hydatos. kai egemisan autas heos ano.
This verse describes Jesus instructing people to fill water jars with water, and then those jars are filled to the brim. The original text is in Koine Greek, not the original Biblical languages. I will translate the names as if they were in their original forms, even though they are not present in this verse. Since the verse does not contain the names of God, this translation will focus on accurate rendering of the verbs and nouns.
[JHN.2.8] And he said to them, "Now draw, and carry to my Lord of the banquet, and they brought it." [§]
kai legei autois: antlesate nun kai pherete toi architriklinōi: hoi de ēnengan.
This verse comes from the Gospel of John chapter 2, verse 8, and details a request made during the wedding at Cana. It translates to: 'And he says to them: draw now and bring to the chief steward; and they brought.' The 'he' refers to Jesus, and the 'they' refers to the servants. The 'chief steward' is the person in charge of the banquet.
[JHN.2.9] And when the master of ceremonies tasted the water that had become wine, and did not know from where it came, the servants knew those who had drawn the water. The master of ceremonies calls to the bridegroom. [§]
hos de egeusato ho architriklinos to hydor oinon gegemenon kai ouk aidei pothen estin, hoi de diakonoi aideisan hoi hentlhkotes to hydor, phonei ton numphion ho architriklinos
This verse describes the master of ceremonies at a wedding tasting the water that had been turned into wine, not knowing its origin. The servants, who drew the water, knew of the miracle. The master of ceremonies then calls for the bridegroom.
[JHN.2.10] And he says to him, every person first sets the good wine, and when they are intoxicated, the lesser. You have kept the good wine until now. [§]
kai legei auto: pas anthropos proton ton kalon oinon tithesisin kai hotan methusthosin ton elassona. su teterikas ton kalon oinon heos arti.
This verse comes from John 2:10 and concerns Jesus turning water into wine at a wedding. The speaker is the steward of the feast, addressing the bridegroom. "Kai" means 'and'. "Legei" means 'says'. "Auto" means 'to him'. "Pas anthropos" means 'every person'. "Proton" means 'first'. "Ton kalon oinon" means 'the good wine'. "Tithesisin" means 'will place/set'. "Kai hotan" means 'and when'. "Methusthosin" means 'they are intoxicated'. "Ton elassona" means 'the lesser'. "Su" means 'you'. "Teterikas" means 'you have kept'. "Heos arti" means 'until now'.
[JHN.2.11] He made this the beginning of the signs, Yeshua in Cana of Galilee, and He revealed His glory, and His students believed into Him. [§]
This He made the beginning of the signs, Yeshua in Cana of the Galilee, and He revealed the glory of Himself, and believed into Himself the students of Himself.
This verse details the first sign performed by Yeshua (Jesus) – the turning of water into wine at Cana in Galilee. The original text uses a somewhat unusual phrasing that, when translated literally, sounds awkward in English. The verb "epoiesen" means "He made," and the prepositional phrases are quite direct. "Doxa" is translated as "glory," and the verb "episteusan" means "they believed," but is literally "believed into".
[JHN.2.12] After this, he went down to Capernaum, himself, and his mother and his brothers and his disciples, and they remained there not many days. [§]
Meta tou-to ka-te-be eis Ka-phar-na-oum au-tos kai he mee-ter au-tou kai hoi a-del-foi [au-tou] kai hoi ma-the-tai au-tou kai e-kei e-mei-nan ou pol-las he-me-ras.
This verse describes Jesus going down to Capernaum with his mother and brothers, and his disciples, and remaining there for a few days. The original text is in Koine Greek. The names of God are not present in this verse, so no specific naming conventions apply.
[JHN.2.13] And the Passover of the Jews was near, and the Jesus went up to Jerusalem. [§]
kai eggus een to pascha ton ioudaion, kai anebe eis hierosoluma ho iesous
This verse describes Jesus approaching Jerusalem before the Passover festival of the Jews. "Kai" means 'and'. "Eggus" means 'near'. "Een" means 'was'. "To pascha" refers to 'the Passover'. "Ton ioudaion" means 'of the Jews'. "Anabe" means 'he ascended' or 'he went up'. "Eis hierosoluma" means 'to Jerusalem'. "Ho iesous" means 'the Jesus'.
[JHN.2.14] And He found in the temple those selling oxen and sheep and doves and the money changers sitting. [§]
Kai heuren en to hiero tous polountas boas kai probata kai peristeras kai tous kermatistas kathemenous
This verse describes a scene in the temple. 'Kai' means 'and'. 'Heuren' means 'found'. 'En to hiero' means 'in the temple'. 'Tous polountas' means 'those selling'. 'Boas' means 'oxen'. 'Kai' again means 'and'. 'Probata' means 'sheep'. 'Kai' again means 'and'. 'Peristeras' means 'doves'. 'Kai' again means 'and'. 'Tous kermatistas' means 'the money changers'. 'Kathemenous' means 'sitting'.
[JHN.2.15] And having made a whip from cords, he drove out all from the temple, both the sheep and the cattle. And he poured out the money of the money changers and he overturned the tables. [§]
kai poiesas phragellion ek schoinion pantas exebalen ek tou hierou ta te probata kai tous boas, kai ton kollybiston exechen to kerma kai tas trapezas anetrepse.
This verse describes a scene where someone makes a whip from cords and drives all animals and merchants out of the temple. 'Kai' means 'and'. 'Poiesas' means 'having made'. 'Phragellion' means 'whip'. 'Ek schoinion' means 'from cords'. 'Pantas' means 'all'. 'Exebalen' means 'he drove out'. 'Ek tou hierou' means 'from the temple'. 'Ta te probata kai tous boas' means 'both the sheep and the cattle'. 'Ton kollybiston' means 'of the money changers'. 'Exechen' means 'he poured out'. 'To kerma' means 'the money'. 'Tas trapezas' means 'the tables'. 'Anetrepse' means 'he overturned'.
[JHN.2.16] And to those selling the doves, Yahveh said, "Remove these things from here, do not make the house of my Father a house of trade." [§]
kai tois tas peristeras polousin eipen: arate tauta enthen, me poieite ton oikon tou patros mou oikon emporiou.
This verse is from the Gospel of John, chapter 2, verse 16. It records a statement made by Yahveh to those selling doves in the temple. The verse condemns their commercial activities within the space designated for worship. 'Peristeras' means 'doves', 'polousin' means 'they are selling', 'eipen' means 'said', 'arate' means 'remove', 'tauta' means 'these things', 'enthen' means 'from here', 'me poieite' means 'do not make', 'ton oikon tou patros mou' means 'the house of my Father', and 'oikon emporiou' means 'a house of trade'.
[JHN.2.17] The disciples remembered that it had been written: "The zeal for the house of the Gods consumes me." [§]
em-nee-steh-san hoi ma-thee-tai af-too hoo zee-los too oi-koo soo ka-ta-fa-ge-tai me
This verse recounts the disciples remembering a written statement. The key phrase is "the zeal of your house consumes me". This refers to a passionate devotion, potentially bordering on destructive, towards God's dwelling place or worship. The 'house' here is understood to represent the place of worship and devotion to the Gods.
[JHN.2.18] Therefore the Judeans responded and said to him, "What sign do you demonstrate to us that you are doing these things?" [§]
Hooydaioi apoekriithisan oun kai eipan auto: tee sameion deiknuieis hemin hoti tauta poieis?
This verse is from the Gospel of John. The speakers are the Judeans questioning Jesus. They are asking for proof or a sign that validates his actions. The word translated as "Judeans" comes from the people of Judea. The name of God does not appear in this verse.
[JHN.2.19] Yeshua responded and said to them, "Destroy this temple, and in three days I will raise it up." [§]
yeh-shoo-ah ahn-tee-chrhee-stee ahn-tee-foh-nay-toh ahn-tee ahv-toh-nohn ee-peh ahv-toh-nohn eh-geh-roh ahv-toh-nohn ehn tree-seen heh-meh-rahs
This verse is from the Gospel of John, chapter 2, verse 19. It records Yeshua (Jesus) responding to questions about his authority to cleanse the temple. He speaks of destroying the temple and raising it up in three days. The 'temple' is a metaphor for his body. The names used are transliterations of the original Aramaic and Greek names as they would have been pronounced at the time. The verse uses 'yeh-shoo-ah', which is a literal transliteration of the Aramaic name for 'Jesus', rather than the traditional 'Jesus'.
[JHN.2.20] Therefore the Jews said, "This temple took forty-six years to construct, and you will raise it up in three days?" [§]
ei-pan oun hoi Ioudaioi: tessarakonta kai hex etesin oikodomēthē ho naos houtos, kai su en trisin hēmerais egereis autōn?
This verse is from the Gospel of John (John 2:20). The Jews question how Jesus could rebuild the temple in three days, noting it took forty-six years to build it originally. The original verse is in Koine Greek. The name of God does not appear in this verse. The verse concerns the temple in Jerusalem.
[JHN.2.21] But he was speaking concerning the temple of his body. [§]
eh-keh'-nos deh eh'-leh-ghen pe-ree too nah-oh' toh' soh'-mah-tos ahv-too'
This verse is from the Gospel of John 2:21. The original verse is in Koine Greek. "eh-keh'-nos" means 'that one' or 'he'. "deh" is a connective particle often translated as 'and' or 'but'. "eh-leh-ghen" is the verb 'to say' or 'to speak'. "pe-ree" is a preposition meaning 'about' or 'concerning'. "too" is the definite article 'the'. "nah-oh'" means 'temple'. "toh' soh'-mah-tos" means 'of the body'. "ahv-too'" is the reflexive pronoun meaning 'his own'. Therefore, the verse is speaking about someone speaking about the temple of his own body.
[JHN.2.22] Therefore, when he was raised from the dead, his disciples remembered that this is what he had said, and they believed in the scripture and in the word which Jesus said. [§]
hot-eh oon eh-gehr-theh ek nek-rohn, em-nee-sthee-san hoi ma-thee-tai ah-too-too hoti too-to eh-leg-en, kai eh-pee-steu-san tee gra-fee kai to loo-go hon ei-pen ho ee-ay-soos.
This verse describes the disciples remembering Jesus's words after his resurrection, and subsequently believing in scripture and his teachings. It comes from the Gospel of John. The verse focuses on the realization and faith that followed the event of the resurrection. 'ὅτε' signifies 'when', 'οὖν' means 'then', 'ἠγέρθη' means 'was raised', 'ἐκ νεκρῶν' means 'from the dead', 'ἐμνήσθησαν' means 'they remembered', 'οἱ μαθηταὶ' means 'the disciples', 'αὐτοῦ' means 'of him', 'ὅτι' means 'that', 'τοῦτο' means 'this', 'ἔλεγεν' means 'he said', 'καὶ' means 'and', 'ἐπίστευσαν' means 'they believed', 'τῇ γραφῇ' means 'the scripture', 'καὶ τῷ λόγῳ' means 'and the word', 'ὃν εἶπεν' means 'which he said', 'ὁ Ἰησοῦς' means 'Jesus'.
[JHN.2.23] And as it was in Jerusalem during the Passover, in the feast, many believed in the name of the one, observing the signs that the one was doing. [§]
Hos de en tois Hierosolymois en to pascha en te heorte, poloi episteusan eis to onoma autou theōrountes autou ta sēmeia ha epōiei.
This verse describes a scene in Jerusalem during the Passover festival. Many people came to believe in the name of the one described, observing the signs that the one was doing.
[JHN.2.24] But Yeshua himself did not place his trust in them, because he knew all people. [§]
But Yeshua himself did not trust himself with them because he knew all people.
This verse describes a situation where Yeshua (Jesus) does not fully reveal himself to people because he is already aware of their inner thoughts and motivations. The original Greek text uses reflexive pronouns ('he himself') and implies complete knowledge of all people. Since we are translating names literally, 'Yeshua' is used in place of 'Jesus'.
[JHN.2.25] And that it was not necessary for anyone to bear witness concerning the man, for he himself was knowing what was in the man. [§]
kai hoti ou khreian eikhen hina tis marturese peri tou anthropou: autos gar eginosken ti en en to anthropo
This verse is from the Gospel of John, chapter 2, verse 25. It discusses Jesus' knowledge of people's inner thoughts. "kai" means "and". "hoti" means "that". "ou" is a negation, "not". "khreian eikhen" means "it was necessary". "hina tis marturese" means "that anyone should bear witness". "peri tou anthropou" means "concerning the man". "autos gar" means "for he himself". "eginosken" means "he was knowing", or "he knew". "ti en en to anthropo" means "what is in the man". The verse speaks to Jesus’ inherent knowledge of people.
JHN.3
[JHN.3.1] And there was a man from among the Pharisees, Nicodemus by name, a ruler of the Jews. [§]
En de anthropos ek ton Pharisaiōn, Nikodēmos onoma autō, archōn tōn Ioudaiōn.
This verse introduces Nicodemus, a Pharisee and ruler of the Jews. The structure is straightforward: 'And there was a man from among the Pharisees, Nicodemus by name, a ruler of the Jews.' The phrase 'onoma autō' means 'name to him' and is idiomatically translated as 'by name'.
[JHN.3.2] This one came to him at night and said to him, "Rabbi, we know that you have come from God, teacher. For no one is able to do these signs that you do, unless God is with him." [§]
hootos eelthen pros auto nochtos kai eepen auto: rabbí, oídamen hoti apo theou eléluthas didáskalos: oudeis gar dynatai tauta ta semeia poiein ha sy poieis, ean me eí ho theos met’ autou.
This verse is from the Gospel of John and describes someone coming to Jesus at night and acknowledging his divine authority. The key terms for our purpose are 'theos', which means 'God', and the implied name of God being addressed through the use of this word. It’s important to note the context and literal meaning of the words to arrive at a precise translation, prioritizing directness over established religious conventions. The verse speaks of no one being able to do the signs Jesus does unless God is with him.
[JHN.3.3] Yeshua responded and said to him: Truly, truly I say to you, if anyone is not born from above, they are unable to see the kingdom of the Gods. [§]
Yeshua responded and said to him: Truly, truly I say to you, if anyone is not born from above, they are unable to see the kingdom of the Gods.
This verse is from the Gospel of John, chapter 3, verse 3. It describes a conversation between Yeshua (Jesus) and Nicodemus. Yeshua is explaining the necessity of spiritual rebirth to enter the kingdom of Heaven. I have opted to translate 'basileia tou theou' as 'kingdom of the Gods' based on the literal translation of 'theou' as 'of the Gods' to follow the principle of literal translation of the divine names. While traditional translations often use 'God', this translation stays consistent with the principle of translating 'theos' as 'the Gods'.
[JHN.3.4] Nicodemus said to Him: "How is it possible for a person to be born being old? It is not possible to enter the womb of their mother a second time and be born, is it?" [§]
Legei pros auton [ho] Nikodemos: pos dunatai anthropos gennethenai geron on? me dunatai eis ten koilian tes metros autou deuteron eiselthein kai gennethenai?
This verse is from the Gospel of John, chapter 3, verse 4. Nicodemus asks Jesus how a person can be born again, using the imagery of physical birth to question the possibility of a second birth. The verse uses a direct question asking how it is possible for someone old to enter their mother's womb and be born again.
[JHN.3.5] Jesus responded: "Truly, truly, I say to you, if anyone is not born from water and spirit, they are unable to enter into the kingdom of the God." [§]
yeh-shoo-ah res-pon-ded: ah-men, ah-men, I say to you, if anyone is not born from water and spirit, they are unable to enter into the kingdom of the God.
This verse contains the name of Jesus, which is a transliteration of the Hebrew Yeshua, and the phrase "the kingdom of the God", using 'God' as a literal translation of 'Theos'. The verse emphasizes a spiritual rebirth as a condition for entering God's kingdom.
[JHN.3.6] That which has been born out of the flesh is flesh, and that which has been born out of the spirit is spirit. [§]
ho gegennemenon ek tees sarkos sarx estin, kai ho gegennemenon ek tou pneumatos pneuma estin.
This verse discusses the nature of what is born from flesh and what is born from spirit. "ho gegennemenon" means "that which has been born." "ek tees sarkos" means "out of the flesh". "sarx" means "flesh". "kai" means "and". "ek tou pneumatos" means "out of the spirit". "pneuma" means "spirit". "estin" means "is".
[JHN.3.7] Do not marvel that I said to you that it is necessary for you to be born from above. [§]
may tha-oo-ma-says ho-tee ei-pon so-ee dei oo-mas gen-nay-thee-nai a-no-then
This verse comes from the Gospel of John 3:7. It is a direct quote from Yahveh to Nicodemus. The verse expresses that one must be born from above. "Mē" is a negative particle indicating 'not'. "Thaumazō" means to wonder, marvel or be astonished. "Hoti" is a conjunction meaning 'that'. "Eipon" is the first person singular aorist active indicative of lego, meaning 'I said'. "Soi" is the dative singular pronoun meaning 'to you'. "Dei" indicates necessity, 'it is necessary'. "Humas" is the accusative plural pronoun meaning 'you'. "Gennēthēnai" is the aorist passive infinitive of gennāo meaning 'to be born'. "Anōthen" means 'from above' or 'again'.
[JHN.3.8] The spirit breathes where it wishes, and you hear its voice, but you do not know from where it comes or where it goes. Thus is every one who is born of the spirit. [§]
too pneu-mah ho-poo the-lei pnei kai teen fo-nee au-too a-koo-ees, al-loh ook oi-das po-then er-kho-mai kai poo hoo-pa-gei; hoo-tos es-tee pan pas ho ge-gen-ne-me-nos ek too pneu-ma-tos.
This verse discusses the Spirit. 'Pneuma' refers to spirit, wind, or breath. The verse is making an analogy between the wind and the Spirit – you can observe its effects (hear its voice) but cannot determine its origin or destination. It concludes that all who are born of the Spirit are like this.
[JHN.3.9] Nicodemus responded and said to him, "How are these things able to come into being?" [§]
Nikodemos apekrithē kai eipen autō: pōs dynatai tauta genesthai?
This verse is from the Gospel of John, chapter 3, verse 9. It records Nicodemus' question to Jesus after Jesus spoke of being 'born again.' The name 'Nicodemus' doesn't require translation as it is a proper name. 'Apekrithē' means 'answered,' 'eipen' means 'said,' 'autō' means 'to him,' 'pōs' means 'how,' 'dynatai' means 'is able,' 'tauta' means 'these things,' and 'genesthai' means 'to come into being.' There are no divine names present in this verse.
[JHN.3.10] Yeshua responded and said to him, "Are you the teacher of Israel and do you not know this?" [§]
Yeshua responded and said to him: "Are you the teacher of Israel and do you not know this?"
This verse is from the Gospel of John, chapter 9, verse 34. It records Yeshua's (Jesus') response to a man born blind who had just been healed. Yeshua is questioning the man's former teacher's knowledge, implying a deeper spiritual truth the teacher missed. The original text is Koine Greek. We are translating the names directly and aiming for literal accuracy in English, maintaining proper grammatical structure.
[JHN.3.11] Truly, truly I say to you that what we know, we speak, and what we have seen, we testify to, and you do not accept our testimony. [§]
Amen amen lego soi hoti ho oidamen laloumen kai ho heorakamen marturoumen, kai ten marturian hemon ou lambanete.
This verse is from the Gospel of John. The speaker is asserting the truthfulness of their words. They are stating they speak only of what they know and testify only to what they have seen. The key point is the rejection of their testimony by the audience.
[JHN.3.12] If I have spoken to you about earthly matters and you do not believe, how will you believe if I speak to you about heavenly matters? [§]
ei ta epigeia eipon humin kai ou pisteuete, pos ean eipo humin ta epourania pisteusete?
This verse comes from the Gospel of John (3:12) and discusses the difficulty of believing spiritual truths if one struggles to believe earthly truths. The verse uses conditional statements to pose a rhetorical question. The Greek words are fairly straightforward in meaning, relating to 'earthly things' and 'heavenly things' and the action of 'believing'.
[JHN.3.13] And no one has ascended into the heaven unless the one descending from the heaven, the son of the man. [§]
kai oudeis anabebeeken eis ton ouranon ei me ho ek tou ouranou katabas, ho huios tou anthropos.
This verse discusses who has ascended into heaven. It states that no one has gone up to heaven except the one who came down from heaven, specifically identified as the son of man. The original language is Koine Greek. 'kai' means 'and'. 'oudeis' means 'no one'. 'anabebeeken' means 'has ascended'. 'eis ton ouranon' means 'into the heaven'. 'ei me' means 'except if'. 'ho ek tou ouranou' means 'the one from the heaven'. 'katabas' means 'descending'. 'ho huios tou anthropos' means 'the son of the man'.
[JHN.3.14] And just as Moses lifted up the serpent in the wilderness, so it is necessary that the son of the human being be lifted up. [§]
kai kathos Moses hypsosen ton ophin en te eremo, houtos hypsothenai dei ton huion tou anthropou
This verse is from the Gospel of John, chapter 3, verse 14. It references the story of Moses lifting up the bronze serpent in the wilderness (Numbers 21:8-9) as a parallel to the lifting up of the Son of Man. The verse is a statement about how the Son of Man must be elevated or lifted up, interpreted as a reference to his crucifixion and subsequent glorification. Note that the original verse is in Koine Greek, and this response will be a translation from that text, not from a Biblical Hebrew or Aramaic source.
[JHN.3.15] That all the one believing in him may have life eternal. [§]
hina pas ho pisteuon en auto echo zoen aionion
This verse is from the Gospel of John 3:16. 'hina' means 'that' or 'so that'. 'pas' means 'all' or 'every'. 'ho' is the definite article 'the'. 'pisteuon' is a present participle meaning 'believing'. 'en' means 'in'. 'auto' means 'him'. 'echo' means 'may have' or 'have'. 'zoen' means 'life'. 'aionion' means 'eternal'. The verse speaks of believing in 'him' to have eternal life.
[JHN.3.16] For thus God loved the world, so that he gave the unique son, that everyone who believes into him should not perish but have life eternal. [§]
hoo-toos gar eh-gah-pee-sen ho the-os ton kos-mon, hose-te ton hu-ee-on ton mo-no-ge-nes eh-do-ken, hee-na pas ho pis-teu-on eis au-ton mee a-po-le-tai al’ eh-hee zo-een ai-o-nee-on.
This verse originates from the Gospel of John 3:16. It expresses God's love for the world and the gift of his unique son. 'hoo-toos gar' means 'for thus', 'eh-gah-pee-sen' is 'loved', 'ho the-os' is 'the God', 'ton kos-mon' is 'the world', 'hose-te' means 'so that', 'ton hu-ee-on' is 'the son', 'ton mo-no-ge-nes' is 'the unique', 'eh-do-ken' means 'gave', 'hee-na' means 'that', 'pas ho pis-teu-on' is 'everyone who believes', 'eis au-ton' means 'into him', 'mee a-po-le-tai' means 'not perish', and 'al’ eh-hee zo-een ai-o-nee-on' means 'but have life eternal'.
[JHN.3.17] For God did not send the son into the world that he might judge the world, but that the world might be saved through him. [§]
oo gar apesteilen ho theos ton huios eis ton kosmon hina krinei ton kosmon, all' hina sothei ho kosmos di' autou.
This verse originates from the New Testament, specifically John 3:17. It explains the purpose of God sending his son into the world. 'Theos' is 'God'. 'Huios' is 'son'. 'Kosmos' is 'world'. 'Krino' means 'to judge'. 'Sothei' means 'to save'. 'Di' means 'through'.
[JHN.3.18] The one believing into him is not judged. But the one not believing is already judged, because he has not believed into the name of the only born son of God. [§]
ho pisteuōn eis autōn ou krinetē; ho dē mē pisteuōn ēdē kekriktai, hoti mē pepisteuken eis to onoma tou monogenēs huiou tou theou.
This verse discusses judgment based on belief. "Ho pisteuōn" means "the one believing". "Ho dē mē pisteuōn" means "the one not believing". "Ēdē kekriktai" means "is already judged". The verse states that the one believing is not judged, but the one not believing is already judged because of not believing into the name of the only born son of God.
[JHN.3.19] And this is the judgment, that the light has come into the world and people loved the darkness more than the light. For their deeds were evil. [§]
hautē de esti hē krisis hoti to phōs elēluthen eis ton kosmon kai ēgapēsan hoi anthrōpoi mallon to skotos ē to phōs; ēn gar autōn ponēra ta erga.
This verse states that the judgment is that light has come into the world, and people loved darkness more than light because their deeds were evil. The verse utilizes the definite article 'the' frequently, and relies on comparative adjectives to convey preference.
[JHN.3.20] For every one who is doing wicked things hates the light and does not come to the light, so that his works might not be exposed. [§]
pas gar ho phaula prassōn miseti to phōs kai ouk erchetai pros to phōs, hina mē elenchthēi ta erga autou
This verse is from the Gospel of John 3:20. It states that everyone who does wicked things hates the light and does not come to the light, so that their deeds might not be exposed. The words are Greek, but we are translating the *concepts* literally, as if they were originally stated in a language where each word has a direct equivalent. 'Pas' means 'all' or 'every'. 'Gar' means 'for'. 'Ho' is a definite article, meaning 'the'. 'Phaula' means 'wickedly' or 'badly'. 'Prassōn' is a participle meaning 'doing' or 'practicing'. 'Miseti' means 'hates'. 'To phōs' means 'the light'. 'Kai' means 'and'. 'Ouk' is a negation, meaning 'not'. 'Erchetai' means 'comes'. 'Pros' means 'to' or 'toward'. 'Hina' introduces a purpose clause, meaning 'so that'. 'Mē' is a negation within a purpose clause. 'Elenchthēi' means 'be exposed' or 'be reproved'. 'Ta erga' means 'the works' or 'the deeds'. 'Autou' means 'his'.
[JHN.3.21] And the one doing truth comes to the light, so that his works might be revealed, because they were worked in God. [§]
ho de poiōn tēn alētheian erchetai pros to phōs, hina phanerōthēi autou ta erga hoti en theō estin eirgasmena
This verse describes someone who does truth coming to the light so that their works might be revealed, because they were done in God.
[JHN.3.22] After these things, Jesus and his students came to the land of Judea, and there they lived with them, and he baptized. [§]
Met-ta tau-ta el-then ho Ye-sous kai hoi ma-the-tai au-tou eis ten Yu-dai-an gen kai ek-ei die-tri-ben met' au-ton kai ebap-ti-zen.
This verse describes Jesus and his students traveling to the land of Judea, where they stayed and he performed baptisms. The verse uses straightforward descriptive language, detailing location and action.
[JHN.3.23] And John was baptizing in Aenon near Salim, because there were many waters there, and people were coming and were being baptized. [§]
ēn de kai ho Iōannēs baptizontōn en Ainōn eggys tou Salēm, hoti hydata polla ēn ekei, kai pareginonto kai ebaptizonto.
This verse describes John the Baptist baptizing people in Aenon near Salim, noting there was much water available there. The verse uses the imperfect tense to describe ongoing action. 'Ēn' means 'was', 'kai' means 'and', 'ho' is a definite article 'the', 'Iōannēs' is 'John', 'baptizontōn' is 'baptizing', 'en' means 'in', 'Ainōn' is 'Aenon', 'eggys' means 'near', 'tou' is a definite article 'the', 'Salēm' is 'Salim', 'hoti' means 'that', 'hydata' means 'waters', 'polla' means 'many', 'ekeī' means 'there', 'pareginonto' means 'they were coming', and 'ebaptizonto' means 'they were being baptized'.
[JHN.3.24] John had not yet been thrown into the prison. [§]
yo-han-nes had not yet been thrown into the prison.
This verse refers to John (yo-han-nes) not yet being imprisoned. The original text indicates a state of something not having happened up to a certain point in time. There are no divine names present in this verse, so there is nothing to translate.
[JHN.3.25] And so a questioning arose from the disciples of John together with a Judean concerning purification. [§]
Egeneto oun zetesis ek ton mathetōn Iōannou meta Ioudaiou peri katharismou.
This verse describes a questioning or inquiry originating from disciples of John and a Judean person regarding purification. The original Greek text implies a debate or discussion about the practice or meaning of ritual cleansing.
[JHN.3.26] And they came to John and said to him, “Rabbi, the one who was with you beyond the Jordan, about whom you have testified, behold, this one baptizes, and everyone is coming to him.” [§]
kai elthon pros ton Ioannen kai eipan auto: Rabbi, hos en meta sou peran tou Iordanou, ho su memarturekas, ide houtos baptizei kai pantes erchontai pros auton.
This verse recounts people coming to John the Baptist and informing him that another is baptizing and attracting followers. The original text uses 'Rabbi', a title of respect. The verse generally describes a situation where people inform John about the growing popularity of another baptizer, likely Jesus.
[JHN.3.27] John responded and said: A human is not able to receive even one thing unless it is given to him from the heavens. [§]
Yochanan responded and said: a human is not able to receive even one thing unless it is given to him from the heavens.
This verse, originally from the Gospel of John, speaks of divine provision and the limitations of human ability. The name 'Yochanan' is the literal transliteration of 'Ioannes', which is the Greek form of 'John'. The verse emphasizes that any ability or possession comes from a higher power, specifically 'the heavens'.
[JHN.3.28] You yourselves bear witness to me that I said that I am not the Messiah, but that I have been sent before him. [§]
you yourselves bear witness to me that I said that I am not the Messiah, but that I have been sent before him.
This verse comes from the Gospel of John. It is a direct statement where the speaker (John the Baptist) asserts he is not the Messiah, but a forerunner. The original Greek uses straightforward declarative statements. The names of God do not appear in this verse, so there are no names to translate.
[JHN.3.29] The one having the bride is the bridegroom. But the friend of the bridegroom, the one standing and hearing him, rejoices greatly because of the voice of the bridegroom. Therefore, this joy of mine is fulfilled. [§]
ho echon ten nymphēn nymphios estin; ho de philos tou nymphiou ho hestēkos kai akouōn autou chara chaierei dia tēn phōnēn tou nymphiou. hautē oun hē chara hē emē pepēplētai.
This verse describes the joy experienced by the friend of the bridegroom upon hearing the bridegroom's voice. It is an allegory often interpreted in a religious context, referring to John the Baptist's joy at hearing Jesus (the bridegroom). The verse uses the image of a wedding to illustrate spiritual joy and fulfillment. "Nymphios" means bridegroom and "nymphē" means bride. The 'philos' is a friend or beloved one. The verse stresses the complete fulfillment of joy experienced by the friend.
[JHN.3.30] It is necessary that that one increases, and that I decrease. [§]
ekei-non dei aux-a-nei-n, e-me de e-lat-tou-thai
This verse is from John 3:30 in the New Testament. It expresses John the Baptist's desire for the prominence of Jesus. "Ekei-non" refers to 'that one,' meaning Jesus. "Dei" signifies 'it is necessary.' "Auxanein" means 'to increase' or 'grow.' "Eme" means 'me.' "De" is a connecting particle meaning 'and' or 'but.' “Elattousthai” means ‘to decrease’ or ‘become less.’
[JHN.3.31] The one coming from above is above all. The one being from the earth is of the earth and speaks from the earth. The one coming from the heavens is above all. [§]
ho anoθεν erchomenos epano panton estin; ho on ek tes ges ek tes ges estin kai ek tes ges lalei. ho ek tou ouranou erchomenos [epano panton estin]
This verse speaks of someone coming from above, being above all, and someone being of the earth, speaking from the earth. The repetition emphasizes the origin and authority of each speaker. 'Anoθεν' means 'from above'. 'Epano panton' means 'above all'. 'Ek tes ges' means 'from the earth'. 'Ek tou ouranou' means 'from the heavens'. 'On' refers to being or existence.
[JHN.3.32] The one who has seen and heard, this one testifies, and no one receives his testimony. [§]
ho heoraken kai eakousen touto marturei, kai ten marturian autou oudeis lambanei.
This verse comes from the book of Revelation. It describes someone who has seen and heard, and who testifies to what they have witnessed. However, no one accepts their testimony.
[JHN.3.33] The one having received his testimony sealed that the God is true. [§]
ho labon autou ten marturian esfragisen hoti ho theos alethes estin
This verse comes from the Greek text. 'Ho' is the definite article 'the'. 'Labon' is the aorist active participle of 'lambano', meaning 'having taken' or 'having received'. 'Autou' is the genitive of 'autos', meaning 'of him' or 'his'. 'Ten' is the accusative feminine singular definite article, 'the'. 'Marturian' is the accusative feminine singular of 'marturia', meaning 'testimony'. 'Esfragisen' is the aorist active indicative of 'sphragizo', meaning 'he sealed'. 'Hoti' is a conjunction meaning 'that'. 'Ho theos' is 'the God'. 'Alethes' means 'true'. 'Estin' is the third person singular present active indicative of 'eimi', meaning 'is'.
[JHN.3.34] For the one God sent speaks the words of God, because the Spirit does not give in measure. [§]
hon gar apesteilen ho theos ta rheματα tou theou lalei, ou gar ek metrou didosin to pneuma.
This verse discusses how the one God sent speaks the words of God, and that the Spirit does not give in measure. 'Theos' is 'God'. 'Rhema' means 'spoken word'. 'Pneuma' means 'spirit'.
[JHN.3.35] The Father loves the Son, and all things He has given into the hand of Him. [§]
ho pater agapao ton huion kai panta dedoken en te cheiri autou
This verse is from the Gospel of John 3:35. 'Ho pater' means 'the father'. 'Agapao' means 'loves'. 'Ton huion' means 'the son'. 'Kai' means 'and'. 'Panta' means 'all things'. 'Dedoken' means 'has given'. 'En te cheiri' means 'in the hand'. 'Autou' means 'of him'. The verse speaks of the Father’s love for the Son and the entirety of what the Father has placed under the Son’s authority.
[JHN.3.36] Whoever believes in the son has eternal life. But whoever disobeys the son will not see life, instead the wrath of God remains on him. [§]
ho pisteuōn eis ton huion echei zōēn aiōnion; ho de apeithōn tō huiō oūk opsetai zōēn, all’ hē orgē tou theou menei ep’ auton.
This verse speaks about belief in the son and the consequences of disbelief. The verse states that whoever believes in the son has eternal life, and whoever disobeys the son will not see life, but the wrath of God remains upon them. We will translate the names literally. 'Theos' will become 'God'.
JHN.4
[JHN.4.1] Therefore, when Jesus knew that the Pharisees had heard that Jesus was making and baptizing more disciples than John [§]
Hos oun egno ho Iesous hoti akousan hoi Pharisaioi hoti Iesous pleionas mathetas poiei kai baptizei ea Ioannes
This verse describes how Jesus learned that the Pharisees had heard that Jesus was making and baptizing more disciples than John. The verse utilizes the conjunction 'hos oun' which indicates a consequence or result. 'Egno' means 'knew', and 'akousan' means 'they heard'. 'Pleionas' signifies 'more'. 'Poiei' means 'makes' or 'is making', and 'baptizei' means 'baptizes'. The names 'Iesous', 'Pharisaioi', and 'Ioannes' are proper nouns which, in this translation, are retained as they are.
[JHN.4.2] And truly, Jesus himself was not baptizing, but his disciples. [§]
kai toige Iesous autos ouk ebaptizen all’ hoi mathetai autou
This verse states that Jesus himself did not baptize, but his disciples did. The words are from the New Testament, specifically the Gospel of John. This is Koine Greek, not the original Biblical languages of Hebrew or Aramaic. Therefore, this translation request deviates from the stated instruction to translate names of God literally, as no names of God appear here. I will provide a literal translation of the verse as given.
[JHN.4.3] He left Judea and went again to Galilee. [§]
apheken ten Ioudaian kai apelthen palin eis ten Galilaian
This verse describes someone leaving Judea and returning to Galilee. "apheken" means "he left". "ten Ioudaian" refers to Judea as a place. "kai" means "and". "apelthen" means "he went". "palin" means "again". "eis ten Galilaian" refers to Galilee as a destination.
[JHN.4.4] It was necessary for him to go through Samaria. [§]
It was necessary for him to pass through Samaria.
This verse states a necessity for a person, referred to as 'him', to travel through the region of Samaria. The structure is straightforward, indicating a required journey.
[JHN.4.5] Therefore, he comes to a city of Samaria called Suchar, near the place which Jacob gave to Joseph, his son. [§]
Erchetai oun eis polin tes Samareias legomenen Suchar plesion tou choriou ho edoken Iakob to Ioseph to huio autou
This verse describes Jesus coming to a city of Samaria named Suchar, near the plot of land that Jacob gave to Joseph, his son. Each word is translated directly into English.
[JHN.4.6] And there was a well belonging to Jacob. Now Jesus, having become weary from the journey, sat thus by the well. It was about the sixth hour. [§]
ēn de ekei pēgē tou Iakōb. ho oun Iēsous kekopiakōs ek tēs hodoporias ekathēzeto houtōs epi tē pēgē. hōra ēn hōs hextē.
This verse describes Jesus, weary from his journey, sitting by the well of Jacob at about the sixth hour. The original language is Koine Greek. Each word is translated literally, maintaining proper English grammar and sentence structure.
[JHN.4.7] A woman comes from Samaria to draw water. Jesus says to her, "Give me to drink." [§]
Erchetai gyne ek tes Samareias antlesai hydor. legei autoi ho Iesous: dos moi pein.
This verse is from the Gospel of John, chapter 4, verse 7. It describes a woman from Samaria coming to draw water, and Jesus speaking to her. The original language is Koine Greek. 'Erchetai' means 'comes'. 'Gyne' means 'woman'. 'Ek tes Samareias' means 'from Samaria'. 'Antlesai hydor' means 'to draw water'. 'Legei autoi' means 'says to her'. 'Ho Iesous' means 'the Jesus'. 'Dos moi pein' is a somewhat unusual phrase, appearing to request a drink.
[JHN.4.8] For the disciples of him were released into the city so that they might buy food. [§]
hoi gar mathetai autou apelelytheisan eis ten polin hina trophas agorasosin.
This verse describes the disciples of someone having been released to go into the city to purchase food. "hoi" is a definite article plural meaning "the". "gar" is a conjunction meaning "for" or "indeed". "mathetai" means "disciples". "autou" means "of him". "apelelytheisan" is a verb meaning "were released" or "were sent away". "eis ten polin" means "into the city". "hina" is a conjunction meaning "in order that" or "so that". "trophas" means "food". "agorasosin" is a verb meaning "they might buy".
[JHN.4.9] Therefore, the woman, the Samaritan, said to him: “How are you, being a Jew, asking a drink from me, a Samaritan woman being? For Jews do not associate with Samaritans.” [§]
legei oun autoi he gyne he Samaritís: pos sy Ioudaíos on par’ emou pein aiteis gynaikos Samarítidos ousas; ou gar synchrontai Ioudaíoi Samarítais.
This verse is from the Gospel of John, chapter 4, verse 9. A Samaritan woman is speaking to a Jewish man (Jesus). She expresses surprise that, as a Jew, he would ask *her*, a Samaritan woman, for a drink, given the historical and cultural animosity between Jews and Samaritans. The verse directly expresses the societal taboo surrounding interaction between these two groups.
[JHN.4.10] Yeshua responded and said to her: "If you had known the gift of God and who is the one saying to you, 'Give to me to drink,' you would have asked of him, and he would have given to you living water." [§]
Yeshua responded and said to her: if you had known the gift of the God and who is the one saying to you, 'give to me to drink,' you would have asked of him, and he would have given to you living water.
This verse is spoken by Yeshua (Jesus) to the Samaritan woman at the well. He is explaining the spiritual thirst she experiences and offering her living water, which represents eternal life. The original verse uses 'theos' (God) and highlights a request and the subsequent giving of water.
[JHN.4.11] She said to him, "my Lord, you do not have a drawing vessel, and the well is deep. From where then do you have this living water?" [§]
Legei autoi [he gyne]; kurie, oute antlema echeis kai to phrear estin bathu; pothen oun echeis to hudor to zon?
This verse is from John 4:11. It's a question posed by the woman at the well to Jesus. She observes that he has no bucket (antlema) and the well is deep (bathu). She asks where he obtains the living water (hudor to zon). 'Kurie' is 'Lord', 'he gyne' is 'the woman', 'oute' is 'not', 'kai' is 'and', 'to phrear' is 'the well', 'estin' is 'is', 'pothen' is 'whence', 'oun' is 'therefore', and 'echeis' is 'you have'.
[JHN.4.12] Are you not greater than our father Jacob, who gave us the well, and he himself drank from it, and his sons, and his livestock? [§]
may soo mayzon eye too patros hamon Iakob, hos edoken hemin to frear kai autos ex autou epien kai hoi huioi autou kai ta thremmata autou?
This verse is spoken by Joseph’s brothers to Joseph. They are questioning his authority and comparing him to their father, Jacob. They remind him that Jacob gave them the well and drank from it, as did his sons and livestock. The verse expresses disbelief and a challenge to Joseph’s perceived superiority.
[JHN.4.13] Yeshua responded and said to her: Everyone who drinks from this water will thirst again. [§]
Yeshua responded and said to her: everyone who drinks from this water will thirst again.
This verse is from the Gospel of John, chapter 4, verse 13. It describes a conversation between Yeshua (Jesus) and a Samaritan woman at a well. Yeshua is speaking metaphorically about 'living water' which quenches spiritual thirst, contrasting it with physical water. 'Pantas ho pinon ek tou hydatos toutou dipsēsei palin' is a relatively straightforward statement about the temporary nature of physical satisfaction. The names themselves are simply transliterated as they are proper nouns.
[JHN.4.14] Whoever drinks from the water that I give to him will never thirst into the age, but the water that I give to him will become in him a source of water flowing into life eternal. [§]
hos d’ an piei ek tou hydatos hou ego dōso autō, ou mē dipsēsei eis ton aiōna, alla to hydōr ho dōso autō genesetai en autō pēgē hydatos hallomenou eis zōēn aiōniōn.
This verse is from the Gospel of John, chapter 4, verse 14. It describes a promise made by Yeshua (Jesus) to the woman at the well. He offers a water that, when drunk, will quench thirst forever. The 'water' is a metaphor for eternal life. The original Greek uses 'hos' as a relative pronoun, 'an' with the subjunctive to indicate potentiality, 'piei' as a verb for drinking, 'ek tou' meaning 'from the,' 'dōso' meaning 'I will give,' 'autō' meaning 'to him/her,' 'ou' as a negation, 'mē' a negative marker with the subjunctive, 'dipsēsei' meaning 'will thirst,' 'eis ton aiōna' meaning 'into the age' (or forever), 'alla' meaning 'but,' 'genesetai' meaning 'will become,' 'en autō' meaning 'in him/her,' 'pēgē' meaning 'source/spring,' 'hallomenou' meaning 'flowing/changing,' and 'zōēn aiōniōn' meaning 'life eternal.'
[JHN.4.15] She said to him, "my Lord, give me of this water, so that I may not thirst, nor need to come here to draw water." [§]
Lege pros auton he gyne: kurie, dos moi touto to hydor, hina me dipso mede dierchomai enthade antlein.
This verse is from the Gospel of John, chapter 4, verse 15. A woman is speaking to Jesus. She asks him to give her water so that she will not thirst and will not have to keep coming to the well to draw water. "Kurie" is a respectful form of address, meaning "Lord". "Hydor" means water.
[JHN.4.16] Yahveh says to her, "Go, call your husband, and come here." [§]
lege auto autai hypage phoneson ton andra sou kai elthe enthade
This verse comes from the New Testament, specifically John 4:16. It's spoken by Yahveh to the Samaritan woman at the well. 'Lege' means 'says'. 'Auto' refers to 'to her'. 'Hypage' means 'go'. 'Phoneson' means 'call'. 'Ton andra sou' means 'your man' or 'your husband'. 'Kai' means 'and'. 'Elthe' means 'come'. 'Enthade' means 'here'.
[JHN.4.17] The woman responded and said to him, "I do not have a husband." Jesus said to her, "You have spoken well that I do not have a husband." [§]
apekrīthē hē gynē kai eipen autōi: ouk echō andra. legei autē ho Iēsous: kalōs eipas hoti andra ouk echō;
This verse is from the Gospel of John, chapter 4, verse 9. A woman is speaking with Jesus at a well. She states she has no husband. Jesus responds, acknowledging her statement.
[JHN.4.18] For you have had five men, and the one you now have is not your man. You have spoken truthfully about this. [§]
pen-teh gar an-dras es-hes kai nun hon ech-eis ouk estin sou an-er. touto a-lee-thes ei-re-kas.
This verse originates from the Gospel of John, chapter 4, verse 18. It is part of a conversation between Jesus and the Samaritan woman at the well. The verse concerns her marital history, and Jesus acknowledges the truth of her statement regarding her husbands. 'Pen-teh' means 'five'. 'Gar' means 'for'. 'Andras' means 'men'. 'Es-hes' means 'you had'. 'Kai' means 'and'. 'Nun' means 'now'. 'Hon' means 'whom'. 'Ech-eis' means 'you have'. 'Ouk estin' means 'is not'. 'Sou' means 'your'. 'An-er' means 'man'. 'Touto' means 'this'. 'A-lee-thes' means 'true'. 'Ei-re-kas' means 'you spoke'.
[JHN.4.19] The woman said to him: "my Lord, I perceive that you are a prophet." [§]
Lege autoi he gyne: kurie, theoro hoti prophetes ei su.
This verse comes from the Gospel of John, chapter 4, verse 19. It is spoken by the Samaritan woman to Jesus. 'Lege' means 'says'. 'Autoi' means 'to him'. 'He gyne' means 'the woman'. 'Kurie' is vocative for 'Lord'. 'Theoro' means 'I see', or 'I perceive'. 'Hoti' means 'that'. 'Prophetes' means 'prophet'. 'Ei' means 'you are'. 'Su' means 'you'. The verse literally translates as 'Says to him the woman: Lord, I perceive that prophet you are.'
[JHN.4.20] Our fathers worshipped on this mountain, and you say that Jerusalem is the place where it is necessary to worship. [§]
hoi patera hemon en to orei touto prosekyneesan, kai humeis legete hoti en Hierosolymois estin ho topos hopou proskynein dei.
This verse comes from John 4:20. It discusses where worship should take place. The verse states that their ancestors worshipped on that mountain, and they say that Jerusalem is the place where people ought to worship. The original text is in Koine Greek.
[JHN.4.21] Jesus said to her, “Believe me, woman, for an hour is coming when neither on this mountain nor in Jerusalem will you worship the Father.” [§]
leg-ei au-tei ho I-e-sous: pis-teu-e moi, gu-nai, ho-ti er-khe-tai ho-ra ho-te ou-te en to o-rei tou-to ou-te en Hi-e-ro-so-lu-mois pros-ku-ne-se-te to pa-tri.
This verse is from the Gospel of John, chapter 4, verse 21. It records Jesus speaking to a Samaritan woman at Jacob’s well. He is explaining that the location of worship will change. The word 'πατηρ' (pater) means 'father'.
[JHN.4.22] You worship that which you do not know. We worship that which we know, for the salvation is from the Judeans. [§]
humeis proskuneite ho ouk oidate. hemeis proskunomen ho oidamen, hoti he soteria ek ton Ioudaion estin.
This verse is from the Gospel of John 4:22. It discusses worship and the source of salvation. The verse contrasts those who worship something unknown with those who worship something known, specifically identifying the source of salvation as coming from the Judeans. 'Humeis' means 'you' (plural), 'proskuneite' means 'you worship', 'ho' means 'that which/who', 'ouk oidate' means 'you do not know', 'hemeis' means 'we', 'proskunomen' means 'we worship', 'oidamen' means 'we know', 'hoti' means 'that', 'he soteria' means 'the salvation', 'ek ton Ioudaion' means 'from the Judeans', and 'estin' means 'is'.
[JHN.4.23] But a time is coming, and is now here, when the true worshippers will worship the father in spirit and in truth. For the father seeks such worshippers who worship him. [§]
all' erchetai hora kai nun estin, hote hoi alēthinoi proskunētai proskunēsousin tō patri en pneumati kai alētheia; kai gar ho patēr toioutous zētei tous proskunountas auton.
This verse speaks of a time, which is already here, when true worshippers will worship the Father in spirit and truth, because the Father is seeking such worshippers. The key terms are 'patēr' (father) which will be translated as 'father', and 'proskunētai' (worshippers).
[JHN.4.24] God is spirit, and those who worship the God must worship in spirit and in truth. [§]
Pneuma ho Theos, kai tous proskynountas auton en pneumati kai alētheia dei proskunein.
This verse discusses the nature of God and how people should worship. 'Pneuma' means spirit or breath. 'Theos' means God. The verse states that God is spirit, and those who worship God must worship in spirit and truth. 'Dei' indicates necessity or obligation. 'Proskunein' means to worship.
[JHN.4.25] The woman said to Him: "I know that the Messiah is coming, who is called the Anointed One; when that one comes, He will declare all things to us." [§]
Legei autoi he gyne: oida hoti Messiah erchetai ho legomenos Christos: hotan elthei ekeinos, anangellei hemin hapanta.
This verse is from the Gospel of John, chapter 4, verse 25. A woman is speaking to Jesus. She states that she knows the Messiah is coming, who is called Christ, and that when He arrives, He will declare all things to them.
[JHN.4.26] He says to her, the Jesus, "I am the one speaking to you." [§]
leh-GAY ow-TEE ho ee-ay-SOOS, eh-GO AY-mee, ho lah-LON soy
This verse is from the Gospel of John (4:26) and represents Jesus speaking to the Samaritan woman at the well. It is a direct claim of divinity. "leh-GAY" means "says". "ow-TEE" means "to her". "ho ee-ay-SOOS" means "the Jesus". "eh-GO AY-mee" means "I am". "ho lah-LON soy" means "the speaking to you".
[JHN.4.27] And upon this, the disciples of Yahveh came and were astonished that he was speaking with a woman. However, no one said, "What are you seeking, or what are you saying with her?" [§]
Kai epi touto elthan hoi mathetai autou kai ethamazon hoti meta gunaikos elalei. Oudeis mentoi eipen: ti zeteis e ti laleis met’ autes?
This verse describes a situation where the disciples of Yahveh were astonished to find him speaking with a woman. They did not ask him why he was conversing with her, or what he was saying to her.
[JHN.4.28] Therefore, the woman left her water jar and went into the city and says to the people. [§]
afeken oun ten hydrian autes he gyne kai apelthen eis ten polin kai legei tois anthropos
This verse describes the Samaritan woman leaving her water jar and going to the city to tell the people about Jesus. "Afeken" means "she let go," "oun" is "therefore," "ten hydrian autes" is "the water jar of her," "he gyne" is "the woman," "kai" is "and," "apelthen" is "she went away," "eis ten polin" is "into the city," "kai legei" is "and she says," "tois anthropos" is "to the people". Since no names of God are present, the translation will be a direct rendering of the Greek.
[JHN.4.29] Come, see the man who told me all the things that I have done. Is this one the Christ? [§]
deute idete anthropon hos eipen moi panta hosa epoiesa, me ti houtos estin ho Christos?
This verse is from the Gospel of John (1:49). It is spoken by Nathanael after Philip tells him about Jesus. Nathanael asks if Jesus could possibly be the Messiah. "Deute" means "come". "Idete" means "see". "Anthropon" means "man". "Hos" means "who". "Eipen" means "said". "Moi" means "to me". "Panta" means "all". "Hosa" means "things which". "Epoiesa" means "I have done". "Me ti" means "lest" or "whether". "Houtos" means "this one". "Estin" means "is". "Ho Christos" means "the Christ".
[JHN.4.30] They went out from the city and were coming towards him. [§]
exeltthon ek tees poleos kai archento pros auton
This verse is from the New Testament, specifically John 19:13. It describes people leaving the city and going towards Pilate. The original language is Koine Greek. The names of God are not present in this verse, so no translation adjustments regarding deity names are needed. We are translating it literally, focusing on the meaning of each word as directly as possible.
[JHN.4.31] In the meantime, the disciples asked him, saying, "Teacher, eat." [§]
En to metaxu erotao auton hoi mathetai legontes, rabbi, phage.
This verse is from the New Testament, specifically John 6:30. It describes a moment where the disciples ask Jesus to perform a sign. “En to metaxu” means “in the meantime”. “Erotao auton” means “they asked him”. “Hoi mathetai” means “the disciples”. “Legontes” means “saying”. “Rabbi” is a title meaning “teacher”. “Phage” means “eat”.
[JHN.4.32] And he said to them, "I have a nourishment to eat which you do not know." [§]
ho de eipen autois, ego brosin echo phagein hen humeis ouk oida
This verse is from the Gospel of John, chapter 6, verse 35. It is spoken by Jesus to a crowd who have followed him after he miraculously fed them with bread. The verse speaks of a different kind of nourishment, one that Jesus possesses and they do not yet understand. 'Brosin' is often translated as 'bread', but it is not the common word for bread. It is thought to represent a more fundamental sustenance. 'Ouk oida' means 'do not know'.
[JHN.4.33] So the disciples said to one another, "Has no one brought something for him to eat?" [§]
legon oun hoi mathetai pros allelous: me tis anegken autoi phagein?
This verse is from the Gospel of John, chapter 21, verse 4. It depicts the disciples speaking amongst themselves as they see Jesus standing on the shore after their fruitless night of fishing. They are questioning whether someone has brought food for him. The word 'legon' means 'they say', 'hoi mathetai' is 'the disciples', 'pros allelous' means 'to each other', 'me tis' is 'no one', 'anegken' means 'brought', 'autoi' is 'to him', and 'phagein' means 'to eat'.
[JHN.4.34] Jesus said to them, "My food is to do the will of the one who sent me, and to finish his work." [§]
leg-ei au-tois ho I-ay-soos: em-on bro-ma es-teen hee-na poi-ay-so to the-ay-lee-ma too pem-psan-tos me kai tel-ee-o-so au-too to er-gon.
This verse is from the Gospel of John, chapter 4, verse 34. It is spoken by Jesus to a group of people. The verse speaks of Jesus’ purpose and mission, defining it as fulfilling the will and completing the work of the one who sent him. 'Broma' in this context is best understood as 'food', but also has the sense of 'sustenance' or 'purpose'.
[JHN.4.35] Are you not saying that there are still four months until the harvest comes? Look, I tell you, lift up your eyes and look at the lands, because they are white for harvest. Already... [§]
ooch hoomeis legete hoti eti tetrameenos estin kai ho therismos erchetai? idou lego hoomein, eparete tous ophthalmous hoomein kai theasasthe tas choras hoti leukai eisin pros therismon. ēdē
This verse is asking a rhetorical question about the timing of the harvest. It acknowledges that there are still four months until the harvest, but then urges the listener to look at the fields, which are already white and ready to be harvested. The verse implies that the time of judgment (symbolized by the harvest) is near, despite expectations.
[JHN.4.36] The one harvesting receives a wage, and gathers fruit for life eternal, so that the one sowing may rejoice together with the one harvesting. [§]
ho therizon misthon lambanei kai synagei karpon eis zoen aionion, hina ho speiron homou chairei kai ho therizon.
This verse speaks of a worker receiving wages and gathering fruit for eternal life, so that both the sower and the reaper may rejoice together. It uses a present tense to describe ongoing actions, emphasizing the continuous nature of the work and reward.
[JHN.4.37] For in this, the statement is true that another is the one sowing and another is the one reaping. [§]
en gar touto ho logos estin alēthinos hoti allos estin ho speirōn kai allos ho therizōn
This verse speaks about a distinction between the one who sows and the one who reaps. 'gar' means 'for'. 'touto' means 'this'. 'logos' means 'word' or 'statement'. 'alēthinos' means 'true'. 'hoti' means 'that'. 'allos' means 'another'. 'speirōn' means 'sowing one' or 'the one sowing'. 'therizōn' means 'reaping one' or 'the one reaping'. This verse speaks about a truth concerning the distinction between the one who plants and the one who harvests.
[JHN.4.38] I sent you to reap that which you did not labor; others labored and you have entered into their labor. [§]
ego apesteila humas therizein ho ouch humeis kekopiakate; alloi kekopiakasin kai humeis eis ton kopon autōn eiselelūthate.
This verse is from the Gospel of John 4:38. It speaks of laborers being sent to reap what others have sown. 'Ego' is 'I', 'apesteila' means 'I sent', 'hymas' means 'you', 'therizein' means 'to reap', 'ho' is 'which/that', 'ouch' means 'not', 'humeis' means 'you', 'kekopiakate' means 'you have labored', 'alloi' means 'others', 'kekopiakasin' means 'they have labored', 'kai' means 'and', 'eis' means 'into', 'ton kopon' means 'the labor', and 'auton' means 'their'. 'Eiselelūthate' means 'you have entered'.
[JHN.4.39] And from that city many believed in him, the Samaritans, because of the word of the woman who testified, saying that he told me all the things that I have done. [§]
Ek de tes poleos ekei polloi episteusan eis auton ton Samariton dia ton logon tes gynaikos martyrousas hoti eipen moi panta ha epoiesa.
This verse describes many Samaritans believing in 'him' (Jesus) due to the testimony of a woman who stated that he told her everything she had done. The original text is in Koine Greek, and is part of the Gospel of John, chapter 4, verse 39.
[JHN.4.40] Therefore, when the Samaritans came to him, they asked him to remain with them; and he remained there for two days. [§]
hos oun elthon pros auton hoi Samaritai, erotaton auton meinai par' autois; kai emeinen ekei duo hemeras.
This verse describes Samaritans coming to him and asking him to stay with them, and he stayed there for two days. The key names we need to address are 'hos', 'auton', and 'hemeras'. 'Hos' is a conjunction meaning 'as' or 'when'. 'Auton' is a pronoun meaning 'him' or 'them'. 'Hemeras' means 'days'.
[JHN.4.41] And very many more believed because of the word of him. [§]
kai polloy pleious episteusan dia ton logon autou
This verse is from the Greek text of the New Testament. "kai" means "and". "polloy pleious" means "very many more". "episteusan" means "believed". "dia" means "through" or "because of". "ton logon" means "the word". "autou" means "of him". The verse describes that many more people came to believe because of his word.
[JHN.4.42] They said to the woman, “We no longer believe through your words, for we ourselves have heard and know that this one truly is the savior of the world.” [§]
to the woman they were saying that no longer through your speaking we believe, for ourselves we have heard and we know that this one is truly the savior of the world.
This verse is from the Gospel of John. The speakers are addressing a Samaritan woman and telling her that their belief in Jesus is no longer based on her testimony, but on their own direct experience of hearing him and knowing he is the savior of the world. The verse emphasizes a shift from secondhand testimony to firsthand knowledge.
[JHN.4.43] After those two days, he departed from there into Galilee. [§]
Met-ah deh tas du-o heh-mer-as ex-el-then ek-ei-then eis ten Gal-i-lai-an
This verse is from the New Testament, specifically from the Gospel of John (John 1:43). It describes Jesus leaving Judea and going to Galilee. The original text is in Koine Greek. 'Metà' means 'after'. 'De' is a particle indicating continuation or emphasis. 'Tas duò heméras' means 'the two days'. 'Exelthen' means 'he went out' or 'he departed'. 'Ekeiθεν' means 'from there'. 'Eis ten Galilaian' means 'into Galilee'.
[JHN.4.44] For Jesus Himself testified that a prophet has no honor in his own country. [§]
autos gar Iesous emarturese hoti prophates en te idia patridi timen ouk echei.
This verse states that Jesus Himself testified that a prophet does not receive honor in his own country. 'Autos' means 'He Himself'. 'Gar' means 'for'. 'Iesous' is 'Jesus'. 'Emarturese' means 'testified'. 'Hoti' means 'that'. 'Prophates' means 'a prophet'. 'En' means 'in'. 'Te' is the definite article 'the'. 'Idia' means 'own'. 'Patridi' means 'country'. 'Timen' means 'honor'. 'Ouk' is the negative 'not'. 'Echei' means 'has'.
[JHN.4.45] Therefore, when he came into Galilee, the Galileans accepted him, having seen all the things that he did in Jerusalem during the feast, and because they themselves had also come to the feast. [§]
hot-eh oon heel-then eis teen Gal-il-ai-an, ed-ex-an-to av-ton hoi Gal-il-ai-oi pan-ta heh-o-ra-kotes hosa ep-oi-eh-sen en Hi-er-o-sol-u-mois en tee heor-tay, kai av-toi gar heel-thon eis teen heor-ten.
This verse describes the reception Jesus received when he came to Galilee. The Galileans welcomed him because they had seen the things he did in Jerusalem during the feast, and they themselves had come to the feast. The original text is in Koine Greek.
[JHN.4.46] Therefore, he came again to Cana of Galilee, where he made the water wine. And there was a royal official whose son was becoming ill in Capernaum. [§]
Helthen oon palin eis teen Kana tees Galilaias, hopou epoiesen to hydor oinon. Kai een tis basilikos hoo ho huios esthenei en Kapernaoum.
This verse describes Jesus returning to Cana in Galilee, where he previously turned water into wine. It then introduces a royal official whose son is sick in Capernaum. The original text is Koine Greek.
[JHN.4.47] Having heard that Jesus had come from Judea into Galilee, this man went to him and asked that he come down and heal his son, for he was about to die. [§]
hoo-tos ah-koo-sas ho-tee Yay-soos hay-kee ek tees Yoo-dai-ahs eis teen Ga-li-lai-ahn ah-payl-then pros au-ton kai eh-ro-ta heena ka-ta-bay day kai ee-ah-say-tai au-too ton hoo-ee-on, hay-mel-len gar ah-poth-nee-skayn.
This verse describes a man who heard that Jesus had come from Judea to Galilee. He went to Jesus and asked him to come down and heal his son, who was nearing death. The verse uses the name 'Yay-soos' which is the Greek rendering of 'Yeshua', a common Jewish name meaning 'salvation'. The verse's core message is a plea for healing.
[JHN.4.48] Therefore Jesus said to him, "If you do not see signs and wonders, you will not believe." [§]
ei-pen oun ho Ie-sous pros au-ton: ean mee semeia kai tera ideete, ou mee pisteusete.
This verse is from the Gospel of John, chapter 4, verse 48. It records a statement made by Jesus to a royal official who requested He come and heal his son. The verse conveys that unless the official sees signs and wonders, he will not believe. The original language is Koine Greek.
[JHN.4.49] He said to Him, the royal official: "my Lord, descend before my child dies." [§]
legee pros auton ho basilikos: kurie, katabithi prin apothanei to paidion mou.
This verse is from the New Testament, specifically John 4:47. It describes a royal official pleading with Jesus to heal his son. The words used for 'Lord' and 'my Lord' are particularly relevant to our translation task. 'Kurios' is the Greek word for 'Lord' and corresponds to 'Adonai' in Hebrew usage, which we are translating as 'my Lord'.
[JHN.4.50] Jesus said to him, "Go, your son lives." The man believed the word that Jesus spoke to him, and he departed. [§]
legei autoi ho Iesous: poreuou, ho huios sou zei. Episteusen ho anthropos toi logo hon eipen autoi ho Iesous kai eporeueto.
This verse recounts a healing miracle performed by Jesus. A royal official begs Jesus to heal his son who is near death. Jesus tells the official to go, because his son will live. The official believes Jesus and departs, and upon returning home, discovers his son has recovered.
[JHN.4.51] Now, as he was descending, his servants met him, saying that his child lives. [§]
edeh deh autou katabainontos hoi douloi autou hupēntēsan autō legontes hoti ho pais autou zēi.
This verse describes a situation where someone is descending, and their servants meet them with the news that their child is alive. The words used are fairly straightforward, detailing a meeting and a statement of fact.
[JHN.4.52] So he asked them about the time when he felt better. They told him that the fever had left him at the seventh hour yesterday. [§]
eputheto oun ten horan par' autōn en hē kompsoteron eschen; eipan oun autō hoti echthēs horan heptēn apheken auton ho puretos.
This verse describes someone inquiring about the time when their fever was at its least intense. They asked those present, and were told it was at the seventh hour yesterday. The word 'puretos' is referring to fever.
[JHN.4.53] Therefore, the Father knew in that hour in which Jesus said to him, "Your son lives!", and he himself believed, and his entire household believed as well. [§]
ho pater egnō oun hoti en ekeinei tēi hōrā en hēi eipen autō ho Iēsous: ho huios sou zēi, kai episteusen autos kai hē oikia autou holē.
This verse describes the father believing Jesus when Jesus declares his son is alive. The verse is from the Gospel of John, chapter 4, verse 50. It relates the healing of the official's son. The original verse is in Koine Greek.
[JHN.4.54] This, then, again a second sign did Yesous make having come from Judea into Galilee. [§]
Too-to deh pa-leen deu-teh-ron seh-may-on ep-oy-eh-sen ho Ye-soos el-thon ek tees Yoo-dai-as eis teen Ga-lee-lan.
This verse describes a second sign performed by Yesous (Jesus) after returning from Judea to Galilee. The original text is Greek, but it is assumed the context is a retelling of events described in texts originally written in other languages. The names and titles within the text will be translated literally, as requested. 'Yesous' is a transliteration of the name 'Jesus' and will remain as 'Yesous'.
JHN.5
[JHN.5.1] After these things, there was a feast of the Judeans, and Jesus ascended to Jerusalem. [§]
Metah tauta en heorte ton Ioudaion kai anebe Iesous eis Hierosoluma.
This verse, originating from the Gospel of John, describes a Jewish festival and Jesus' journey to Jerusalem. The names of God are not present in this verse, so no translation of divine names is required. This translation is purely of the descriptive text.
[JHN.5.2] And there is in Jerusalem, by the sheep gate, a pool which is called Bethzatha in Hebrew, possessing five porticoes. [§]
Estin de en tois Hierosolymois epi te probatike kolumbethra he epilegomeni Hebraisti Bethzatha pente stoas echousa.
This verse, found in the Gospel of John, describes a pool in Jerusalem known as Bethzatha. The verse states that there is a pool in Jerusalem, specifically at the sheep gate, which is called Bethzatha in the Hebrew language, and has five covered walkways.
[JHN.5.3] In this place lay a multitude of those who were sick, blind, lame, and dried up. [§]
en tautais katekeito plethos ton asthenounton, tuphlon, cholon, xeron.
This verse describes a multitude of sick people lying in a certain place. 'en' means 'in', 'tautais' means 'these things' or 'this place', 'katekeito' means 'was lying', 'plethos' means 'multitude', 'ton asthenounton' means 'of those who were sick', 'tuphlon' means 'blind', 'cholon' means 'lame', and 'xeron' means 'dried up'. The verse lists various ailments of the people.
[JHN.5.5] And there was a man there who had thirty-eight years, being in his infirmity. [§]
en de tis anthropos ekei triakonta kai oktō etē echōn en tē astheneia autou
This verse describes a man who has been ill for thirty-eight years. The words are straightforward, indicating a person's age and condition of illness. The structure is typical for reporting a fact.
[JHN.5.6] Seeing the man lying there, and knowing that he had been ill for a long time, Jesus said to him, “Do you wish to become healthy?” [§]
too-ton ee-dohn ho ee-ay-soos ka-ta-kei-me-non kai gnoos ho-tee po-loon ay-dee khro-non eh-khei, leh-gei au-toh: theh-lees hoo-gees ge-nes-thai?
This verse describes Jesus seeing a man who had been lying ill for a long time. Jesus, knowing the man's condition, asks him if he wants to become healthy. The verse uses the definite article 'the' with 'Jesus' and 'man'. The verb forms indicate completed action (seeing, knowing) and ongoing state (lying ill). The question is a direct inquiry about the man's desire for healing.
[JHN.5.7] The sick man responded to him, "my Lord, I have no person to place me into the pool when the water is stirred, so that I may be put in. While I am coming, another descends before me." [§]
apokrīthē autō ho asthenōn: kurie, anthrōpon ouk echō hina hotan tarachthē to hydōr balē me eis tēn kolymbēthran: en hō de erchomai egō, allos pro emou katabainei.
This verse comes from the Gospel of John, chapter 5, verse 7. It records the response of a paralytic man to Jesus' question of whether he wanted to be healed. The man explains he has no one to help him get into the healing pool (the Bethesda pool) when the water is stirred, and that someone always gets in before him.
[JHN.5.8] Jesus says to him: "Rise, take up your mat, and walk." [§]
legei autoi ho Iesous: egeire aron ton krabaton sou kai peripatei.
This verse is from the Gospel of John, chapter 5, verse 8. It records Jesus speaking to a man who had been ill for thirty-eight years. The verse details Jesus commanding the man to rise, take up his mat, and walk. The words are in Koine Greek.
[JHN.5.9] And immediately the man became healthy and he took up his cot and he walked. Now it was the Sabbath on that day. [§]
kai eutheos egeneto hugies ho anthropos kai heren ton krabbaton autou kai periepatei. En de sabbaton en ekeinei te hemeera.
This verse comes from the Gospel of John, chapter 5, verse 9. It describes a man who was healed by Jesus. “kai” means “and”. “eutheos” means “immediately”. “egeneto” means “became”. “hugies” means “healthy”. “ho anthropos” means “the man”. “kai heren” means “and he took up”. “ton krabbaton autou” means “his cot/mat”. “kai periepatei” means “and he walked”. “En de sabbaton” means “Now it was the Sabbath”. “en ekeinei te hemeera” means “on that day”.
[JHN.5.10] Therefore, the Jews said to the one who had been healed: "It is the Sabbath, and it is not permitted for you to lift your mat." [§]
legon oun hoi ioudaioi to tetherapeumeno: sabbaton estin, kai ouk exestin soi arai ton krabaton sou.
This verse comes from the Gospel of John, chapter 5, verse 10. It describes a situation after Yeshua healed a man on the Sabbath. The Jews are confronting the man who was healed, telling him it is against the law to carry his mat on the Sabbath.
[JHN.5.11] And he responded to them, "The One who made me healthy, that One said to me, 'Take up your mat and walk.'" [§]
ho de apēkrithē autois ho poiēsas me hugiē ekeinos moi eipen aron ton krabattōn sou kai peripatei
This verse is from the Gospel of John, chapter 5, verse 8. It records the response of a man who had been paralyzed for 38 years to Jesus' question 'Do you want to get well?'. The man explains that after Jesus told him to 'pick up your mat and walk', he did so. The verse highlights the directness of Jesus' command and the man’s immediate obedience. 'ho' is 'the', 'de' is 'and', 'apēkrithē' is 'responded', 'autois' is 'to them', 'poiēsas' is 'having made', 'me' is 'me', 'hugiē' is 'healthy', 'ekeinos' is 'that one', 'moi' is 'to me', 'eipen' is 'said', 'aron' is 'take up', 'ton krabattōn' is 'the mat', 'sou' is 'your', 'kai' is 'and', 'peripatei' is 'walk'.
[JHN.5.12] They asked him, “Who is the man who told you, ‘Lift up your mat and walk?’” [§]
ay-roh-tah-san au-ton: tees es-teen ho an-thro-pos ho ei-pon soi: a-ron kai pe-ree-pa-tei;
This verse comes from John 5:8. It records the question posed to Jesus after he healed a paralyzed man. The questioners ask Jesus who authorized him to command the man to pick up his mat and walk. The verse directly translates to “They questioned him, ‘Who is the man who said to you, ‘Take up your mat and walk?’”.
[JHN.5.13] And the one healed did not know who it is, for Jesus slipped away while a crowd was in the place. [§]
ho de iatheis ouk aiei tis estin, ho gar Iesous exeneusen ochlou ontos en toi topoi.
This verse describes a healed person who does not know who Jesus is because Jesus slipped away from a crowd. "ho de iatheis" means "and the one healed". "ouk aiei tis estin" means "does not know who it is". "ho gar Iesous" means "for Jesus". "exeneusen" means "slipped away". "ochlou ontos" means "a crowd being". "en toi topoi" means "in the place".
[JHN.5.14] After these things, Jesus found him in the temple, and said to him, “Look, you have become healthy, do not sin any longer, so that nothing worse may happen to you.” [§]
met-ah tau-tah eu-ris-kei au-ton ho Ie-soos en to ie-ro and ei-pen au-to: ide u-gi-ees geg-o-nas, mi-ke-ti ha-mar-ta-ne, hee-na mee chei-ron soi tee gen-e-tai.
This verse describes an encounter where Jesus finds a man who was healed at the pool of Bethesda. Jesus finds him in the temple and instructs him to stop sinning, lest something worse happen to him. The original verse is in Koine Greek. Translating the names of God literally is not applicable to this verse as it does not contain any names for God.
[JHN.5.15] The man departed and announced to the Judeans that Jesus is the one who made him well. [§]
ap-el-then ho an-thro-pos kai an-ang-gei-len tois iou-dai-ois hoti Ie-sous es-tin ho poi-e-sas au-ton hu-gee-a.
This verse describes a man who departed and announced to the Judeans that Jesus is the one who made him healthy. The original text is in Koine Greek. We are translating the names of God and related terms literally and focusing on accurate English grammar.
[JHN.5.16] And because of this, the Judeans pursued Jesus, for He was doing these things on the Sabbath. [§]
kai dia tou touto edioksen hoi Ioudaioi ton Iesoun, hoti tauta epoiei en sabbaton.
This verse describes why the Judeans pursued Jesus. The reason given is that He was doing these things on the Sabbath.
[JHN.5.17] And Jesus answered them: "My Father is working until now, and I also am working." [§]
ho de [Iesous] aperkrinato autois: ho pater mou heos arti ergazetai kagō ergazomai
This verse is from the Gospel of John (5:17) and represents the response of Jesus to accusations of breaking the Sabbath. The verse is in Koine Greek. 'ho' is the definite article 'the'. 'de' is a connective particle, often translated as 'and' or 'but'. '[Iesous]' is Jesus' name. 'aperkrinato' means 'answered'. 'autois' means 'to them'. 'ho pater mou' means 'my father'. 'heos arti' means 'until now'. 'ergazetai' means 'is working'. 'ka' is 'and'. 'ego' means 'I'. 'ergazomai' also means 'I work'.
[JHN.5.18] Therefore, the Judeans more earnestly sought to kill him, because he did not only break the Sabbath, but also called God his own father, making himself equal with God. [§]
dia toutou oun mallon ezeteoun auton hoi Ioudaioi apokteinai, hoti ou monon eluen to sabbaton, alla kai patera idion elegen ton theon ison heauton poieon toi theoi.
This verse details why the Judeans sought to kill someone. They did so because this person not only disregarded the Sabbath, but also claimed God as 'his own father' and equated himself with God.
[JHN.5.19] Therefore Jesus responded and said to them: truly, truly I say to you, the Son is unable to do anything from himself unless he sees Yahveh doing it. For whatever things that one does, the Son also does likewise. [§]
Apokrinato oun ho Iēsous kai elegen autois: amēn amēn legō humin, ou dynatai ho huios poiein aph’ heautou ouden ean mē ti blepē ton patera poiounta; ha gar an ekeinos poieī, tauta kai ho huios homoios poiei.
This verse is from the Gospel of John 5:19. It records Jesus responding to criticism about healing on the Sabbath. He states that He can do nothing of His own accord, but only what He sees the Father doing. The Son imitates the Father's actions. The names of God in this verse are not explicitly stated, but references to 'the Father' and 'the Son' require consideration. 'The Father' would logically refer to Yahveh, and 'the Son' would be a reference to the one speaking, Jesus. Therefore we translate the Father as 'Yahveh' and the Son as 'the Son'.
[JHN.5.20] For the Father loves the Son and shows him all things that himself does, and greater works than these he will show to him, so that you may marvel. [§]
ho gar pater philei ton huion kai panta deiknusin auto ha autos poiei, kai meizona touton deixei auto erga, hina humeis thaumazete.
This verse is from the Gospel of John, chapter 5, verse 20. It describes the relationship between the Father and the Son, and explains that the Father will show the Son even greater works. This is a direct statement about the power and authority that the Father gives to the Son. Note that 'ho pater' is 'the father', 'ton huion' is 'the son', 'panta' is 'all things', 'ha autos poiei' is 'which himself does', 'meizona touton' is 'greater than these', 'erga' is 'works', and 'hina humeis thaumazete' is 'so that you may marvel'.
[JHN.5.21] Just as the Father raises the dead and gives life, so also the Son gives life to whomever He wills. [§]
hosper gar ho pater egeirei tous nekrous kai zoopoiei, houtos kai ho huios hous thelei zoopoiei.
This verse discusses the power of both the Father and the Son to raise the dead and give life. 'Pater' means father, 'huios' means son, 'egeiro' means to raise up, and 'zoopoieo' means to give life. The verse establishes a parallel between the actions of the Father and the Son.
[JHN.5.22] For even Father God does not judge anyone, but has given all judgment to the Son God. [§]
oude gar ho pater krineioudena, alla ten krisin pasen dedoken to huio
This verse, from the Gospel of John, states that the Father does not judge anyone, but has given all judgment to the Son. 'Pater' means 'Father', 'krineioudena' means 'judges anyone', 'ten krisin' means 'the judgment', 'pasen' means 'all', 'dedoken' means 'has given', and 'to huio' means 'the Son'. The original text is Greek, but the request asks for a translation considering literal names for God as if from a source text. We will treat 'Pater' as 'Father God' and 'huio' as 'the Son God'.
[JHN.5.23] So that all may honor the Son just as they honor the Father. Whoever does not honor the Son does not honor the Father who sent him. [§]
hina pantes timoosin ton huion kathos timoosin ton patera. ho me timoon ton huion ou tima ton patera ton pempsanta auton.
This verse speaks of honoring the Son as one honors the Father. It states that a person who does not honor the Son does not honor the Father who sent him. The words 'huion' and 'patera' are masculine nouns meaning 'son' and 'father' respectively, while 'timoon' and 'tima' are verb forms related to honoring or esteeming. 'Pempsanta' is a participle meaning 'having sent'.
[JHN.5.24] Truly, truly I say to you, that the one hearing my word and believing the one who sent me has eternal life and does not come into judgement, but has passed from death into life. [§]
Amen Amen lego humin hoti ho ton logon mou akouon kai pisteuon to pempsanti me echei zoen aionion kai eis krisin ouk erchetai, alla metabebeken ek tou thanatou eis ten zoen.
This verse originates from the Gospel of John, chapter 3, verse 36. It is a declaration by Jesus concerning eternal life and belief. "Amen Amen" is a strong affirmation. "lego humin" means "I say to you". "ton logon mou akouon" means "hears my word". "pisteuon to pempsanti me" means "believes the one who sent me". "echei zoen aionion" means "has eternal life". "eis krisin ouk erchetai" means "does not come into judgement". "meta bebeken ek tou thanatou eis ten zoen" means "has passed from death into life".
[JHN.5.25] Truly, truly I say to you that a time is coming, and now is, when the dead will hear the voice of the Son of God, and those hearing will live. [§]
amayn amayn lego umin hoti erxetai hora kai nun estin hote hoi nekroi akousousin tes phones tou huiou tou theou kai hoi akousantes zēsousin.
This verse is from the Gospel of John, chapter 5, verse 25. It speaks of a time coming, and already present, when the dead will hear the voice of the Son of God, and those who hear will live. The original Greek uses 'huios tou theou' which literally means 'Son of the God'. We will translate 'theos' as 'God'.
[JHN.5.26] For just as the Father has life in himself, so also has the Father given the Son to have life in himself. [§]
hosper gar ho pater echei zoen en heauto, houtos kai to huio edoken zoen echein en heauto.
This verse discusses the relationship between the Father and the Son regarding life. "Pater" refers to the Father. "Huio" refers to the Son. "Zoen" means life. "Echein" means to have or to hold. "En heauto" means in himself. The verse is saying that just as the Father has life in himself, so also has the Father given the Son to have life in himself.
[JHN.5.27] And authority was given to him to do judgment, because Son of Man he is. [§]
kai exousian edoken autoi krisin poiein, hoti huios anthropou estin.
This verse originates from the New Testament, specifically John 5:27. It states that the Father has given the Son authority to judge, because he is the Son of Man. The words are Koine Greek. 'Exousia' means authority or power. 'Edoken' is the aorist active indicative of 'didomi', meaning 'he gave'. 'Krisin' is the accusative singular of 'krisis', meaning 'judgment'. 'Poiein' is the present active infinitive of 'poieo', meaning 'to do'. 'Huios anthropou' is 'Son of Man', a common messianic title. 'Estin' is the third-person singular present active indicative of 'eimi', meaning 'is'.
[JHN.5.28] Do not be amazed at this, because an hour is coming in which all those who are in the memorials will hear the voice of him. [§]
mee thau-mah-zeh-teh too-to, ho-tee er-kho-me-tai ho-ra en hee pan-tes hoi en tois mnee-mei-ois a-koo-so-sin tees pho-nees au-too
This verse comes from the Gospel of John, chapter 5, verse 28. It speaks of a time when all those who are in the memorials (tombs) will hear the voice of the Son of God. The original Greek uses 'μνημεῖον' which specifically means a memorial or monument, in this context meaning a tomb or grave. 'φωνή' refers to a voice or sound, and 'αὐτοῦ' means 'of him' or 'his'. The verb 'ἀκούσουσιν' means they will hear.
[JHN.5.29] And those having done the good things will go forth into a resurrection of life, but those having done the evil things will go forth into a resurrection of judgment. [§]
kai ekporeusontai hoi ta agatha poiesantes eis anastasin zoes, hoi de ta phaula praxantes eis anastasin kriseos.
This verse speaks of a separation into two resurrections: one of life for those who have done good, and one of judgment for those who have done evil. The verse uses participles ('doing good', 'doing evil') to describe the groups. 'Kai' means 'and', 'ekporeusontai' means 'they will go forth', 'hoi' means 'those who', 'ta' means 'the', 'agatha' means 'good things', 'poiesantes' means 'having done', 'eis' means 'into', 'anastasin' means 'resurrection', 'zoes' means 'life', 'de' means 'but/and', 'phaula' means 'evil things', 'praxantes' means 'having done', and 'kriseos' means 'of judgment'.
[JHN.5.30] I am not able to do anything from myself. As I hear, I judge, and my judgement is just, because I do not seek my will, but the will of the one who sent me. [§]
Ou dunamai ego poiein ap' emautou ouden; kathos akouo krino, kai he krisis he eme dikaia estin, hoti ou zeto to thelema to emo alla to thelema tou pempsantos me.
This verse is spoken by a divine being, asserting their inability to act independently and their reliance on the will of the one who sent them. The speaker states they only judge as they hear, and their judgement is just because they seek not their own will, but the will of the sender. 'Ou' is 'not', 'dunamai' is 'I am able', 'ego' is 'I', 'poiein' is 'to do', 'ap' emautou' is 'from myself', 'ouden' is 'anything', 'kathos' is 'as', 'akouo' is 'I hear', 'krino' is 'I judge', 'he krisis' is 'the judgement', 'dikaia' is 'just', 'estin' is 'is', 'hoti' is 'that', 'ou zeto' is 'I do not seek', 'to thelema' is 'the will', 'emo' is 'my', 'tou pempsantos' is 'of the sender'.
[JHN.5.31] If I witness concerning myself, my witness is not truthful. [§]
If I testify about myself, my testimony is not true.
This verse is from the Gospel of John 5:31. It refers to Jesus stating that his testimony is not valid because he is the one testifying about himself. The verse speaks to the need for an outside witness to validate a claim.
[JHN.5.32] Another is the one witnessing concerning me, and I know that true is the testimony which witnesses concerning me. [§]
allos estin ho martyron peri emou, kai oida hoti alēthēs estin hē martyria hē martyreī peri emou.
This verse is from the New Testament, specifically John 18:37. It refers to Jesus speaking to Pilate. 'Allos' means 'another'. 'Estin' means 'is'. 'Ho' is the definite article 'the'. 'Martyron' means 'witness'. 'Peri' means 'concerning' or 'about'. 'Emou' means 'me'. 'Kai' means 'and'. 'Oida' means 'I know'. 'Alēthēs' means 'true'. 'Hē' is the definite article 'the'. 'Martyria' means 'testimony'. The verse essentially states that another person bears witness about Him, and He knows that this testimony is true.
[JHN.5.33] You sent messengers to John, and he testified to the truth. [§]
Hoo-mayis ap-es-tal-kah-teh pros Yo-han-nen, kai memar-too-rek-en tee ah-lee-thee-ah.
This verse is from the Gospel of John (5:33). It states that 'you' sent messengers to John the Baptist, and he testified to the truth. The original text is in Koine Greek. We are translating the names of God literally, although this verse doesn't contain any divine names. It's important to maintain proper English grammar while being faithful to the original meaning. 'Hoo-mayis' is 'you' plural, 'ap-es-tal-kah-teh' is 'you sent', 'pros' means 'to', 'Yo-han-nen' is John, 'kai' is 'and', 'memar-too-rek-en' is 'he testified', and 'tee ah-lee-thee-ah' is 'to the truth'.
[JHN.5.34] I however not from a human the testimony receive, but these things I say so that you might be saved. [§]
ego de ou para anthropos ten marturian lambano, alla tauta lego hina humeis sothete.
This verse is from the New Testament, specifically John 8:26. It states that the speaker does not receive testimony from humans, but speaks these things so that people might be saved. The original verse is in Koine Greek. We are tasked with translating the names of God literally, which are not present in this verse, and rendering the verse into proper English, based on a literal translation of the words.
[JHN.5.35] That one was the light that is burning and shining, and you all desired to rejoice for an hour in his light. [§]
eh-keh-ee-nos ehn ho loo-khnos ho kai-oh-men-os kai fai-no-n, hoo-meis deh eh-theh-lah-sah-teh ah-gal-lee-ah-thenai pros ho-rahn en toh fo-tee au-too.
This verse originates from the Gospel of John 8:18 in the New Testament. It speaks about Jesus being the light and the people's choice to find joy in that light for a short time. The verse uses pronouns, nouns, and verbs to portray the relationship between Jesus and those who choose to believe in him. It's important to note the use of 'he' referring to Jesus, the imagery of light, and the temporal aspect of the joy.
[JHN.5.36] And I possess the testimony that is greater than that of John: for the works which the Father has given to me that I may complete them, these very works which I do testify concerning me that the Father sent me. [§]
Ego de echo ten marturian meizo tou Ioannou: ta gar erga ha dedoken moi ho pater hina teleioso auta, auta ta erga ha poio marturei peri emou hoti ho pater me apestaleken.
This verse comes from the Gospel of John, chapter 5, verse 36. It describes the testimony Jesus has, which is greater than John the Baptist's. This testimony comes from the works that the Father has given him to finish. These very works are testifying about Jesus, that the Father sent him.
[JHN.5.37] And the Father who sent me, that one has testified concerning me. You have not heard his voice at any time, nor have you seen his form. [§]
kai ho pepsas me pater ekeinos memartureken peri emou. oute phone autou potepote akekoate oute eidos autou heorakate.
This verse comes from the Gospel of John 5:32. It is spoken by Jesus. The verse states that the Father who sent Jesus has testified about him. It continues by stating that the listeners have never heard the voice of the Father nor seen his form.
[JHN.5.38] And you do not have the word of God remaining in you, because you do not believe the one God sent. [§]
kai ton logon autou ouk echēte en humin menonta, hoti hon apesteilen ekeinos, toutō humeis ou pisteuete
This verse discusses not having the word of God remaining within them, because they do not believe the one God sent. This uses standard Koine Greek vocabulary, representing a direct statement about faith and acceptance of a messenger from God.
[JHN.5.39] You examine the writings, because you think in them you have eternal life. And those writings are the ones that testify about me. [§]
eraunate tas graphas, hoti humeis dokeite en autais zoen aionion echein; kai ekeinai eisιν hai marturousai peri emou.
This verse comes from the Gospel of John, chapter 5, verse 39. It instructs the listener to search the scriptures because they believe within them is eternal life. The scriptures are also presented as those that testify about 'me' – the speaker, Jesus.
[JHN.5.40] And you do not want to come to me in order that you may have life. [§]
kai ou thelete elthein pros me hina zoen echēte
This verse comes from the Gospel of John 5:40. It states that people are unwilling to come to the speaker (Jesus) in order to have life. The words used here are standard Koine Greek. "kai" means 'and'. "ou" is a negative particle meaning 'not'. "thelete" is the second person plural present indicative of "thelō" meaning 'to will, to want'. "elthein" is the present active infinitive of "erchomai" meaning 'to come'. "pros me" means 'to me'. "hina" introduces a purpose clause, meaning 'in order that'. "zoēn" is the accusative singular of "zoē", meaning 'life'. "echēte" is the second person plural present subjunctive of "echō", meaning 'to have'.
[JHN.5.41] I do not receive glory from people. [§]
Doxan para anthropon ou lambano
This verse is from the Gospel of John 5:41. It literally means 'Glory from people I do not receive'. 'Doxa' means glory. 'Para' means from. 'Anthropon' means people (genitive plural). 'Ou' is a negative particle meaning 'not'. 'Lambano' means I receive.
[JHN.5.42] However, I have come to know you, that you do not have the love of God within yourselves. [§]
al’ egnōka humās hoti tēn agapēn tou theou ouk echēte en heautois
This verse is from the New Testament, specifically 1 John 3:10. It states that the writer has come to know those who do not have the love of God within themselves. The word 'theos' is the common Greek word for 'God'.
[JHN.5.43] I have come in the name of my Father, and you do not receive me. If another comes in his own name, you will receive that one. [§]
ego eleluth-a en to onomati tou patros mou, kai ou lambanete me; ean allos elthei en to onomati to idio, ekeinon lambanesehte.
This verse is spoken by Jesus. It contains the phrase "in the name of my Father" and "in his own name." The speaker states that people do not accept him, but they will accept someone who comes acting under their own authority.
[JHN.5.44] How are you able to believe, receiving glory from one another, and do you not seek the glory from the only God? [§]
pos dunasthe humeis pisteusai doxan para allelon lambanonetes, kai ten doxan ten para tou monou theou ou zeteite;
This verse asks how people can believe while seeking glory from one another, rather than from the one God. 'Pos' means 'how'. 'Dunasthe' means 'you are able'. 'Humeis' means 'you'. 'Pisteusai' means 'to believe'. 'Doxan' means 'glory'. 'Para' means 'from'. 'Allelon' means 'one another'. 'Lambanonetes' means 'receiving'. 'Kai' means 'and'. 'Ten' is the definite article 'the'. 'Tou' is a form of 'the'. 'Monou' means 'only'. 'Theou' means 'God'. 'Ou' means 'not'. 'Zeteite' means 'you seek'.
[JHN.5.45] Do not suppose that I will accuse you to the Father. It is the accuser of you, Moses, in whom you hoped. [§]
May dok-ee-tay oh-tee eh-go ka-tee-go-ray oo-mon pros ton pa-tera; es-tee ho ka-tee-go-ron oo-mon Mo-oo-sees, eis hon oo-meis ee-lpee-ka-tay.
This verse comes from the Gospel of John 5:45. It is a statement made by Jesus, where he clarifies that he will not accuse people before the Father. Instead, Moses is the one who accuses them, because the people had placed their hope in him and the law he delivered.
[JHN.5.46] For if you believe Moses, you would believe me also, because he wrote about me. [§]
ei gar episteuete Moyses, episteuete an emoi; peri gar emou ekeinos egrapsen.
This verse is from the Gospel of John 5:46. It states that if someone believes Moses, they would also believe the speaker (Jesus). The speaker claims Moses wrote about him. The verse is an argument for the authority of Jesus, based on the testimony of Moses.
[JHN.5.47] But if you do not believe in the writings of that one, how will you believe in my words? [§]
ei de tois ek einou grammasin ou pisteuete, pos tois emois rhemasi pisteusete?
This verse is from the New Testament, specifically John 5:38. It asks how someone can believe in the words of Jesus if they do not believe in the writings (of Moses, the Torah) that point to Him. The verse challenges the audience to consider the consistency between the Old and New Testaments. The original is in Koine Greek. The words themselves are: 'ei de' - if also, 'tois' - to the, 'ek einou' - of that one, 'grammasin' - writings, 'ou' - not, 'pisteuete' - you believe, 'pos' - how, 'tois emois' - to my, 'rhemasi' - words, 'pisteusete' - you will believe?
JHN.6
[JHN.6.1] After these things, Jesus went beyond the Sea of Galilee, near Tiberias. [§]
Meta tauta apelthen ho Iesous peran tes thalasses tes Galilaias tes Tiberiados.
This verse, from the Gospel of John, describes Jesus going beyond the Sea of Galilee, near Tiberias. "Meta tauta" means 'after these things'. "Apelthen" means 'he went'. "Peran" means 'beyond'. "Thalasses" is the genitive case of 'thalassa', meaning 'sea'. "Galilaias" is the genitive case of 'Galilaia', meaning 'Galilee'. "Tiberiados" is the genitive case of 'Tiberiados', meaning 'Tiberias'.
[JHN.6.2] And a large crowd followed him, because they were witnessing the signs that he was doing on those who were ill. [§]
eh-ko-loo-thee deh au-toh oh-klos po-loos, ho-tee eh-the-o-roo-an ta seh-may-a ha eh-poi-ei ep-ee ton ahs-the-noon-ton.
This verse describes a large crowd following someone because they observed miraculous signs performed on the sick. The words are not names of God, but describe people and their actions. Therefore, no names of God require translation.
[JHN.6.3] He went up into the mountain, and there he sat with his students. [§]
anelthen de eis to oros Iesous kai ekei ekatheto meta ton mathetton autou
This verse describes Jesus going up a mountain and sitting there with his students. 'Anelthen' means 'he went up'. 'De' is a connecting particle, similar to 'and'. 'Eis to oros' means 'into the mountain'. 'Iesous' is the name Jesus. 'Kai' means 'and'. 'Ekei' means 'there'. 'Ekathēto' means 'he sat'. 'Meta' means 'with'. 'Ton mathetōn autou' means 'his students'.
[JHN.6.4] And the Passover was near, the feast of the Judeans. [§]
hay-ah deh eng-gees toh pas-khah, hah heh-or-teh hahn ee-oo-deh-ahn.
This verse introduces the context of the Passover feast, which is near. 'hay-ah' indicates 'was', 'deh' means 'and', 'eng-gees' means 'near', 'toh' is a definite article 'the', 'pas-khah' is Passover, 'hah' is another definite article 'the', 'heh-or-teh' means 'feast', and 'hahn ee-oo-deh-ahn' means 'of the Judeans'.
[JHN.6.5] Therefore, lifting up his eyes, Jesus, having beheld that a great crowd is coming toward him, says to Philip: "From where shall we buy loaves of bread so that these people may eat?" [§]
Eparas oun tous ophthalmous ho Iesous kai theasamenos hoti polys ochlos erchetai pros auton legei pros Philippon: pothen agorasomen artous hina phagosin houtoi?
This verse describes Jesus looking at a large crowd coming toward him and asking Philip where they could buy bread to feed everyone. "Eparas" means to lift up. "Ophthalmos" means eye. "Theasamenos" means having beheld. "Polys ochlos" means a great crowd. "Agorasomen" means to buy. "Artous" means loaves of bread. "Hina phagosin" means so that they may eat. "Houtoi" means these people.
[JHN.6.6] But this he said, testing her, because the God knew what he was about to do. [§]
touto de elegen peirazōn auton; autos gar ēidei ti emellen poiein.
This verse comes from the Gospel of John, chapter 11, verse 42. It describes Jesus speaking to Martha about the death of her brother Lazarus. The verse states that Jesus said this while testing her, because he knew what he was about to do. The original language is Koine Greek, but we are translating the meaning, considering the context of the names involved, rather than a direct word-for-word translation. The verse refers to 'him' as speaking, but doesn't name who 'him' is. The context makes it clear that this refers to God.
[JHN.6.7] Philip answered him, "Two hundred denarii worth of bread is not sufficient for them so that each one may receive a little." [§]
apēkritē autō ho Philippos: diakosiōn dēnarion artoi ouk arkousin autois hina hekastos brachys ti labēi.
This verse is from the Gospel of John, chapter 6, verse 7. It describes a conversation between Jesus and Philip regarding how much money it would take to feed a large crowd. Philip calculates the cost, and states that two hundred denarii worth of bread would not be enough to give each person even a small amount. The original text is in Koine Greek.
[JHN.6.8] One of his students said to him, “Andreas, the brother of Simon Petros.” [§]
leg-ei au-toh heis ek ton ma-the-ton au-tou, An-dre-as ho a-del-phos Si-mon-os Pe-trou
This phrase introduces one of the students speaking to someone. Andreas, the brother of Simon Petros, is identified as the speaker.
[JHN.6.9] There is a boy here who has five barley loaves and two small fish. But what is this among so many? [§]
esti paidarion hode hos echei pente artous krithinous kai duo opsaria: alla tauta ti estin eis tosootous?
This verse describes a boy with five barley loaves and two small fish. Someone is questioning if this small amount of food is sufficient for the crowd. The verse uses the present tense of 'to be' ('esti') and descriptive language to set the scene. It is essentially asking 'what good is this to so many?'
[JHN.6.10] Jesus said, "Make the people recline." And there was much grass in the place. Therefore, the men reclined in number, as five thousand. [§]
eipen ho Iesous: poiesate tous anthropous anapesein. en de chortos polys en to topo. anepesan oun hoi andres ton arithmon hos pentakischilioi.
This verse describes Jesus telling people to recline, and then a large number of men—about five thousand—did so. The original text is from the Gospel of John, recounting the feeding of the five thousand. The words are Greek, but the request is for a translation based on literal equivalents for names of God, even though none appear in this specific passage. We are simply applying the methodology requested to a non-relevant text.
[JHN.6.11] Therefore, Jesus took the breads and, having given thanks, distributed them to those reclining similarly, and also from the small fish as much as they wished. [§]
elaben oun tous artous ho Iesous kai eucharistēsas diedōken tois anakeimenois homoiōs kai ek tōn opsariōn hoson ēthelon.
This verse describes Jesus taking the bread and giving thanks, then distributing it to those who were reclining. He also distributed the small fish as much as they desired. It's crucial to translate the names of God and important figures literally, focusing on the direct meaning of the words rather than established tradition. The Greek text does not contain any direct references to God's name, but 'Jesus' is a transliteration of the Aramaic 'Yeshua', meaning 'Yahveh is salvation'.
[JHN.6.12] And as they were filled, he said to his students: "Gather up the remaining broken pieces, so that nothing is lost." [§]
hos de enepleesthesan, legei tois mathetais autou: sunagagete ta perisseusanta klasmata, hina me ti apolatai.
This verse describes the aftermath of the feeding of the five thousand. After everyone had eaten their fill, Jesus instructed his students to gather up the leftover broken pieces, so that nothing would be wasted. The original language is Koine Greek.
[JHN.6.13] Therefore, they gathered and filled twelve baskets with the fragments from the five barley loaves that remained over to those who had eaten. [§]
so they gathered and filled twelve baskets with fragments from the five loaves of barley which remained over to those who had eaten.
This verse describes the aftermath of the miracle of the loaves and fishes. After feeding a large crowd, the disciples collected the leftover fragments, filling twelve baskets. The loaves were made of barley, a common grain. The verse emphasizes the abundance of the leftover food, demonstrating the miraculous nature of the event. The original text used the definite article 'the' before 'baskets' and 'loaves' indicating specificity.
[JHN.6.14] Therefore, the people, having seen the sign that he did, said that this one truly is the prophet who comes into the world. [§]
hoi oun anthropoi idontes ho epoiesen semeion elegon hoti houtos estin alethos ho prophētes ho erchomenos eis ton kosmon
This verse describes people witnessing a sign and declaring that Jesus is truly the prophet who was to come into the world. The verse uses descriptive language to portray the people's reaction to a miraculous event. Each word represents a distinct element of the observation and declaration.
[JHN.6.15] Therefore, Yesous, knowing that they were intending to come and seize him so that they might make him a king, withdrew again to the mountain by himself. [§]
Yesous oun gnous hoti mellousin erchesthai kai harpazein auton hina poiesosin basilea, anechorensen palin eis to oros autos monos.
This verse describes Yesous realizing people intend to come and seize him in order to make him a king. As a result, he withdrew again to the mountain alone. The name Yesous is a transliteration of the original name and is not changed. The verse is a straightforward statement of events.
[JHN.6.16] And as evening became, his disciples went down onto the sea. [§]
hos de opsia egeneto katebesan hoi mathetai autou epi ten thalassan
This verse is from the Gospel of Matthew, chapter 14, verse 23. It describes Jesus sending his disciples away while he went to pray. 'Hos de' means 'and as', 'opsia' refers to evening, 'egeneto' means 'became', 'katebesan' means 'they went down', 'hoi mathetai autou' means 'his disciples', 'epi ten thalassan' means 'onto the sea'.
[JHN.6.17] And having gone aboard a boat, they were travelling across the sea to Capernaum. And darkness had already come, and Jesus had not yet come to them. [§]
kai emvantes eis ploion earconto peran tes thalasses eis Kaparnaoum. kai skotia ede gegonei kai oupo eleluthei pros autous ho Iesous.
This verse describes the disciples entering a boat and crossing the sea to Capernaum. It was already dark, and Jesus had not yet come to them.
[JHN.6.18] And the sea was stirred up by a blowing great wind. [§]
hai te thalassa anemou megalou pneontos diegeireto
This verse is from the Septuagint, the Greek translation of the Hebrew Bible. It describes the sea being stirred up by a great wind. 'Hai' is 'the,' 'te' is 'and,' 'thalassa' is 'sea,' 'anemou' is 'of wind,' 'megalou' is 'great,' 'pneontos' is 'blowing,' and 'diegeireto' is 'was stirred up'.
[JHN.6.19] Therefore, having sailed about twenty-five or thirty stadia, they observe Jesus walking on the sea and becoming near the boat, and they became afraid. [§]
elelakōtes oūn hōs stadīous eikōsi pēntē ē triakōnta theōrousin tōn Iēsoun peripatounta epi tēs thalassēs kai engús tou ploiou ginomenon, kai efobēthēsan.
This verse describes observers seeing Jesus walking on the sea and near the boat, which caused them to be afraid. "elelakōtes" implies they had sailed or traveled a certain distance. "stadious" refers to a unit of measurement (stadia). The structure is fairly straightforward observation followed by a reaction.
[JHN.6.20] But He says to them, "I am. Do not fear." [§]
ho de legei autois ego eimi me phobeisthe
This phrase is from the New Testament, specifically John 6:20. 'ho de' means 'but he'. 'legei' means 'says'. 'autois' means 'to them'. 'ego eimi' means 'I am'. 'me' is a particle that strengthens the negation. 'phobeisthe' means 'fear'. Thus, the verse means 'But He says to them, 'I am, do not fear'.'
[JHN.6.21] They wished, therefore, to receive him into the ship, and immediately the ship was upon the land to which they were going. [§]
etheloon oon labein auto en to plioion, kai eutheos egeneto to plioion epi tes ges eis hen hupagon.
This verse describes a situation where someone wanted to take another person onto a ship, and immediately the ship was upon the land toward which they were heading. The words used are relatively straightforward; it's a simple narrative.
[JHN.6.22] The day after, the crowd standing across from the sea saw that there was no other small boat there except one, and that Yahveh Jesus did not enter into the boat with his students, but only his students went away. [§]
The day after, the crowd standing across from the sea saw that there was no other small boat there except one, and that Yahveh Jesus did not enter into the boat with his students, but only his students went away.
This verse describes the scene following a miraculous feeding. The crowd observes that only one small boat remains, and that Yahveh Jesus did not accompany the disciples in it. The name 'Jesus' is retained as a proper noun. 'Yahveh' is the literal translation of YHVH. 'The Gods' and 'my Lord' would not be appropriate in this context.
[JHN.6.23] Other boats came from the Sea of Galilee near the place where they ate the bread after the Lord gave thanks. [§]
alla elthen ploia ek Tiberiados eggus tou topou opou efagon ton arton eucharistesantos tou kuriou
This verse describes other boats arriving near the place where the bread was eaten after the Lord gave thanks. 'alla' means 'other', 'elthen' means 'they came', 'ploia' means 'boats', 'ek' means 'from', 'Tiberiados' refers to the Sea of Galilee, 'eggus' means 'near', 'tou topou' means 'the place', 'opou' means 'where', 'efagon' means 'they ate', 'ton arton' means 'the bread', 'eucharistesantos' means 'having given thanks', and 'tou kuriou' means 'of the Lord'.
[JHN.6.24] When therefore the crowd saw that Jesus was not there, nor his students, they themselves went into the boats and came to Capernaum, seeking the Jesus. [§]
hot-eh oon ei-den ho oh-khlos ho-tee Yay-soos ouk es-teen eh-kei ood-eh hoi ma-thee-tai au-too, en-eh-vah-san au-toi eis ta plo-ee-a-ree-ah kai eel-thon eis Ka-far-na-oom ze-toon-tes ton Yay-soos.
This verse describes a crowd seeking Jesus. They observed that Jesus and his students were not present at a particular location. Therefore, they entered boats and journeyed to Capernaum in order to find Jesus.
[JHN.6.25] And having found him across the sea, they said to him, "Teacher, when did you arrive here?" [§]
kai heuron auto peran tes thalasses eipan auto rabi pote hode gegonas
This verse is from the Gospel of John. 'kai' means 'and'. 'heurontes' means 'having found'. 'auto' means 'him'. 'peran' means 'across' or 'beyond'. 'tes thalasses' means 'the sea'. 'eipan' means 'they said'. 'rabi' is a title meaning 'teacher'. 'pote' means 'when'. 'hode' means 'here'. 'gegonas' means 'did you become'. The overall sense is a question about how someone came to be in a particular place.
[JHN.6.26] Jesus answered them and said, “Truly, truly I say to you, you seek me not because you saw signs, but because you ate from the loaves and were filled.” [§]
Apekrīthē autois ho Iēsous kai eipen: Amēn Amēn lego humin, zēteitē me ouch hoti eidēte sēmeia, all’ hoti epʰagete ek tōn ārtōn kai echortasthē.
This verse is from the Gospel of John, chapter 6, verse 26. It records Jesus’ response to a crowd who had followed him after he miraculously fed them with loaves of bread. The crowd is seeking him, but Jesus understands their motivation is not a genuine search for spiritual truth, but rather a desire for continued physical sustenance. 'Apekrīthē' means 'he answered'. 'Autois' means 'to them'. 'Ho Iēsous' means 'the Jesus'. 'Kai' means 'and'. 'Eipen' means 'he said'. 'Amēn' means 'truly'. 'Lego' means 'I say'. 'Humin' means 'to you'. 'Zēteitē' means 'you seek'. 'Me' means 'me'. 'Ouch' means 'not'. 'Hoti' means 'that'. 'Eidēte' means 'you saw'. 'Sēmeia' means 'signs'. 'All’' means 'but'. 'Epʰagete' means 'you ate'. 'Ek' means 'from'. 'Tōn ārtōn' means 'the loaves'. 'Kai' means 'and'. 'Echortasthē' means 'you were filled'.
[JHN.6.27] Work not for the food that perishes, but for the food that remains to eternal life, which the Son of Man will give to you. For the Father has sealed this one with God. [§]
ergazesthe mee teen broosin teen apollymenen alla teen broosin teen menousan eis zoen aiōnian, hēn ho huios tou anthrōpou humin dōsei; touton gar ho patēr esphragisen ho theos.
This verse comes from the Gospel of John, chapter 6, verse 27. It is a directive to work not for perishable food, but for food that endures to eternal life, which the Son of Man will give. The Father has sealed this person with God.
[JHN.6.28] Therefore I said to him, "What must we do so that we may work the works of God?" [§]
ei-pon oon pros au-ton ti poi-o-men hi-na er-ga-zo-me-tha ta er-ga tou the-ou
This verse is from the Gospel of John, chapter 6, verse 29. It asks what must be done to accomplish the works of God. The verse uses the term 'theos' which is the Greek word for 'God'. Given the prompt's instructions, we will translate 'theos' as 'God'.
[JHN.6.29] Jesus responded and said to them, "This is the work of God, that you should believe into the one that He sent." [§]
Ieesoos aphekrīthē kai eipen autois: toouto estin to ergon tou theou, hina pisteuete eis hon apesteilen ekeinos.
This verse is from the Gospel of John, chapter 6, verse 29. It records Jesus' reply to a question about the 'work of God'. 'Ieesoos' is the Greek form of the name 'Jesus'. 'aphekrīthē' means 'responded'. 'eipen' means 'said'. 'autois' means 'to them'. 'toouto' means 'this'. 'estin' means 'is'. 'ergon' means 'work'. 'theou' is the genitive of 'theos', meaning 'of God'. 'hina' introduces a purpose clause, meaning 'that'. 'pisteuete' is the verb 'to believe'. 'eis' means 'into'. 'hon' is a relative pronoun meaning 'whom'. 'apesteilen' means 'sent'. 'ekeinos' means 'he'. The verse essentially describes the work of God as believing in the one He sent.
[JHN.6.30] So they said to him: what sign, then, are you doing so that we might see it and believe in you? What work are you performing? [§]
Ei-pon oun au-to-i: ti oun po-eis su se-mei-on, hi-na i-do-men kai pis-teu-so-men soi? ti er-ga-zei?
This verse is spoken to someone who is performing signs or works. The speaker asks what sign the person will do so that they might see it and believe, then asks what work the person is doing. The verse comes from a conversation where the person is being challenged to prove their authority or claims.
[JHN.6.31] Our fathers ate the manna in the wilderness, as it is written: He gave them bread from the sky to eat. [§]
hoi pateres hemon to manna efagon en te eremo, kathos estin gegrammenon: artos ek tou ouranou edoken autois phagein.
This verse describes the manna eaten by the ancestors in the wilderness, as it is written, bread from the sky He gave to them to eat. The verse utilizes relational language referring to 'the fathers' and 'He'.
[JHN.6.32] Therefore Jesus said to them, truly, truly I tell you, Moses did not give you the bread from heaven, but my Father gives you the bread from heaven, the true one. [§]
ei-pen oon au-tois ho Ie-sous: a-men a-men lego hu-min, ou Mo-usees de-do-ken hu-min ton ar-ton ek tou ou-ra-nou, al-la ho pa-teer mou di-do-sin hu-min ton ar-ton ek tou ou-ra-nou ton a-lee-thee-non.
This verse is from the Gospel of John 6:32. It is spoken by Jesus to a crowd. He states that it was not Moses who gave them the bread from heaven, but rather his Father. The 'bread from heaven' is a metaphor for spiritual sustenance and truth. 'Amen' is a declaration of truth, repeated for emphasis. 'Pateer' means father.
[JHN.6.33] For the bread of God is the one coming down from the heaven, and giving life to the world. [§]
ho gar artos tou theou estin ho katabainon ek tou ouranou kai zoen didous to kosmo
This verse discusses 'the bread of God', and its origin and function. 'Theos' refers to God, and the bread comes 'ek tou ouranou' - from the heaven. It gives life, 'zoen', 'to kosmo' - to the world.
[JHN.6.34] Therefore I said to him, "my Lord, always give us this bread." [§]
ei-pon oon pros au-ton, ku-ri-e, pan-to-te dos he-min ton ar-ton tou-ton.
This verse is from the Gospel of John, chapter 6, verse 34. It records a request made by people to Jesus after he miraculously fed a crowd. The word 'kyrios' is used, which corresponds to 'Adonai' in the Old Testament, and signifies 'Lord'. 'Pan tote' is 'always'. 'Arton' is 'bread'.
[JHN.6.35] Jesus said to them, "I am the bread of life. The one coming to me will not ever be hungry, and the one believing in me will not ever thirst at any time." [§]
eipen autois ho Iesous: ego eimi ho artos tes zoes: ho erchomenos pros eme ou me peinasei, kai ho pisteuon eis eme ou me dipsesei potepote.
This verse is spoken by Jesus and declares himself to be the bread of life. It promises that those who come to him will not hunger, and those who believe in him will never thirst.
[JHN.6.36] But I told you that you have also seen me, and you do not believe. [§]
All’ eipon humin hoti kai heorakate [me] kai ou pisteuete.
This verse comes from the Gospel of John (specifically, John 6:36). It is originally written in Koine Greek. 'All’' is a contraction of 'alla' meaning 'but'. 'eipon' means 'I said'. 'humin' means 'to you'. 'hoti' means 'that'. 'kai' means 'also' or 'and'. 'heorakate' is the perfect tense of 'horao', meaning 'you have seen'. 'me' is the accusative singular pronoun, meaning 'me'. 'ou' is a negation particle meaning 'not'. 'pisteuete' is the present active indicative second person plural of 'pisteuo', meaning 'you believe'. The verse, therefore, expresses that the speaker has previously stated something, and that the audience has witnessed it, but still does not believe.
[JHN.6.37] All things that my Father gives to me will come to me, and the one coming to me I will not cast out. [§]
pan ho didosin moi ho pater pros eme hexei, kai ton erchomenon pros eme ou me ekbalo exo.
This verse discusses the relationship between the Father and the Son, and the preservation of those given to the Son by the Father. "pan" means all things. "ho didosin moi ho pater" means "whatever my Father gives to me." "pros eme hexei" means "will come to me." "kai ton erchomenon pros eme" means "and the one coming to me." "ou me ekbalo exo" means "I will not cast out outside."
[JHN.6.38] Because I descended from the sky not in order to do the will that is my own, but the will of the one who sent me. [§]
hoti katabebeeka apo tou ouranou ouch hina poio to thelema to emon alla to thelema tou pemsantos me.
This verse is from the Gospel of John, chapter 6, verse 38. It expresses that the speaker, identified as the Son of God, did not come down from heaven to do their own will, but the will of the one who sent them. The original verse is in Koine Greek. We are translating based on the literal meanings of the words, not on traditional theological interpretations.
[JHN.6.39] And this is the will of the one who sent me, that everything which he has given to me I should not lose from him, but raise it up on the last day. [§]
too deh estin to thelema too pempsantos me, hina pan ho dedoken moi mee apoleso ex autou, alla anasteso auto [en] tee eschatee hemera.
This verse is from the Gospel of John, chapter 6, verse 39. It expresses the will of the one who sent Jesus. The core idea is that everything given to him by the sender will not be lost, but will be raised up on the last day. The verse speaks of preservation and resurrection, focused on those given by 'the sender' to Jesus.
[JHN.6.40] For this is the desire of God, my Father, that everyone who gazes upon the son and believes in him should have eternal life, and I will raise him up on the last day. [§]
too-to gar es-teen to the-lee-ma too pa-tros moo, hee-na pas ho theo-ron ton hy-ion kai pis-tu-on eis av-ton e-khey zo-een ai-o-nee-on, kai a-na-stee-so av-ton eg-o [en] tee es-kha-tay hee-may-ra.
This verse speaks about the will of the Father, which is that anyone who looks upon the son and believes in him should have eternal life, and that the speaker will resurrect them on the last day. The original text is Greek. This translation will focus on a literal rendering of the concepts, assuming 'the Father' is referring to 'God'. 'The Son' is assumed to be a divine figure.
[JHN.6.41] Therefore the Jews were questioning among themselves because he said, "I am the bread that descended from heaven." [§]
Egoonguzon oon hoi Ioudaioi peri autou hoti eipen: ego eimi ho artos ho katabas ek tou ouranou.
This verse describes Jews questioning Jesus after he stated that he is the bread which came down from heaven. The original is Greek, but we will translate based on the meaning, keeping in mind the literal translation approach for God's names if they were present (which they are not in this verse). The verb 'egonguzon' indicates a murmuring or questioning among themselves. The phrase 'ho artos ho katabas ek tou ouranou' translates directly to 'the bread the descending from the heaven'.
[JHN.6.42] And they said, "Is this not Jesus, the son of Joseph, whom we know, his father and his mother? How then does he say that he descended from the heaven?" [§]
kai elegon: ouch houtos estin Iesous ho huios Ioseph, hou hemeis oidamen ton patera kai ten metera; pos nun legei hoti ek tou ouranou katabēbēka?
This verse is from the New Testament, specifically John 6:42. The speakers are questioning the claim of Jesus to have come from heaven. They know him as the son of Joseph, and are puzzled by his statement. The original text is Greek; the request asked to translate the *names of God* literally. This verse does not explicitly contain names of God as defined in the prompt (El, Elohim, Adonai, YHVH) so the translation will be literal without changing any names.
[JHN.6.43] Yeshua responded and said to them, "Do not murmur amongst yourselves." [§]
yeh-shoo-ah ah-peh-kree-theh kai ei-pehn af-toees mee gong-oo-zeh-teh met’ al-la-lohn
This verse is from the Gospel of John, chapter 6, verse 43. It depicts a response by Yeshua (Jesus) to a crowd that was murmuring amongst themselves. The verse literally means 'responded Yeshua and said to them, not to murmur amongst each other.' It's a command against complaining or grumbling within the group.
[JHN.6.44] No one is able to come to me unless the Father who sent me draws him, and I will raise him up on the last day. [§]
ou-deis du-na-tai el-thein pros me e-an mee ho pa-ter ho pem-pas me hel-ku-sai au-ton, ka-ego a-na-ste-so au-ton en tee es-cha-te he-me-ra.
This verse states that no one is able to come to ‘me’ unless ‘the Father’ who sent ‘me’ draws them, and ‘I’ will raise them up on the last day. The verse is speaking from the perspective of the speaker (implied to be Jesus). ‘Me’ refers to the speaker, ‘the Father’ is the one who sent the speaker, and ‘I’ is a reaffirmation of the speaker.
[JHN.6.45] It is written in the prophets, and all will be taught by the Gods. Everyone who hears from my Lord and learns comes to me. [§]
esti gegrammenon en tois prophētais, kai esontai pantes didaktoi theou, pas ho akouas para tou patros kai mathōn erchetai pros emē.
This verse originates from John 6:45 in the New Testament. It states that it is written in the prophets, and all will be taught by God. Everyone who hears from the Father and learns will come to me.
[JHN.6.46] And not that anyone has seen the Father, except the one who exists from the God, this one has seen the Father. [§]
ooch hoti ton patera heorakken tis ei me ho on para tou theou, houtos heorakken ton patera.
This verse, found in John 6:46, discusses who has seen God the Father. It states that no one has seen the Father except the one who exists from God. The verse uses the phrase 'ho on' which literally means 'the existing one' or 'the one who is'. 'Para tou theou' means 'from the God'.
[JHN.6.47] Truly, truly I say to you, the one believing has eternal life. [§]
Amen Amen lego humin, ho pisteuon echei zoen aionion.
This verse is from the Gospel of John. "Amen Amen" are repetitions of the word 'Amen', which signifies 'truly' or 'so be it'. "lego humin" means 'I say to you'. "ho pisteuon" means 'the one believing'. "echei" means 'has'. "zoen aionion" means 'life eternal'.
[JHN.6.48] I am the bread of the life. [§]
Ego eimi ho artos tes zoes
This is a phrase spoken by Jesus in the Gospel of John. 'Ego eimi' is 'I am'. 'Ho artos' means 'the bread'. 'Tes zoes' means 'of life'. Therefore, the phrase means 'I am the bread of life'.
[JHN.6.49] Your fathers ate the manna in the wilderness and died. [§]
hoi pateres humon efagon en tei eremoi to manna kai apethanon
This verse describes the manna eaten by the ancestors of the people being addressed, and their subsequent death. The verse is from the Septuagint, a Greek translation of the Hebrew Bible. Given that we are translating names of God literally, and this verse does not contain any, we will focus on maintaining a clear and accurate English translation.
[JHN.6.50] This one is the bread that comes down from the heaven, so that someone may eat from it and not die. [§]
hoo-tos es-teen ho ar-tos ho ek too oo-ra-noo ka-ta-bai-non, hee-na tis ex au-too fa-gei kai mee a-po-tha-nai.
This verse comes from John 6:58. It declares that a certain bread comes down from heaven, and that whoever eats of it will not die. 'Hootos' means 'this one'. 'Estin' means 'is'. 'Ho artos' means 'the bread'. 'Ek tou ouranou' means 'from the heaven'. 'Katabainon' means 'descending'. 'Hina' means 'that'. 'Tis' means 'someone'. 'Ex autou' means 'from it'. 'Phagei' means 'eats'. 'Kai' means 'and'. 'Me apo thanai' means 'not to die'.
[JHN.6.51] I am the God, the living bread, who came down from heaven. If anyone eats of this bread, they will live forever. And the bread that I will give is my flesh for the life of the world. [§]
ego eimi ho artos ho zon ho ek tou ouranou katabas; ean tis phage ek toutou tou artou zesei eis ton aiona, kai ho artos de hon ego doso he sarx mou estin huper tes tou kosmou zoes.
This verse is from John 6:51 in the New Testament. It contains several important theological concepts relating to the Eucharist and Jesus’ identity. The verse describes Jesus as the living bread that came down from heaven and states that whoever eats of this bread will live forever. It then clarifies that the bread Jesus will give is his flesh, given for the life of the world.
[JHN.6.52] Therefore, the Jews struggled with one another, saying, "How is it possible for this one to give us his body to eat?" [§]
E-mah-khon-to oon pros al-lay-loos hoi Yoo-dai-oi leh-gon-tes: pos doo-na-tai hoos-tos hee-meen doonai teen sar-ka [au-too] fah-geen?
This verse comes from the Gospel of John, chapter 6, verse 52. It describes a dispute among the Jews who were listening to Jesus' teachings. They are questioning how Jesus can offer them his physical body to eat. 'Emah-khon-to' describes a struggle or conflict. 'Al-lay-loos' means 'one another'. 'Yoo-dai-oi' refers to the Jews. 'Leh-gon-tes' means 'saying'. 'Doo-na-tai' signifies 'to be able'. 'Hee-meen' signifies 'to us'. 'Sar-ka' signifies 'flesh' or 'body'. 'Fah-geen' signifies 'to eat'.
[JHN.6.53] Therefore Iesous said to them: Truly, truly I say to you, if you do not eat the flesh of the Son of Man and drink his blood, you do not have life in yourselves. [§]
eipen oun autois ho Iesous: amen amen lego humin, ean me phagēte tēn sarka tou huiou tou anthrōpou kai piēte autou to haima, ouk echēte zōēn en heautois.
This verse is from the Gospel of John 6:53. It contains a very challenging statement by Iesous. 'Iesous' is a transliteration of the name 'Jesus'. 'Amen' means truly or so be it, used for emphasis. 'Huios tou anthrōpou' means 'Son of Man', a title often used by Iesous to refer to himself. The verse speaks of 'eating the flesh' and 'drinking the blood' of Iesous. It's understood symbolically within Christian theology. 'Zoe' means life, both physical and spiritual.
[JHN.6.54] The one eating my flesh and drinking my blood has eternal life, and I will raise him up on the last day. [§]
ho trogon mou ten sarka kai pinon mou to haima ehei zoen aionion, kaego anastesoo auton tei eschatei hemerai.
This verse comes from the Gospel of John 6:54. It speaks of eating the flesh and drinking the blood of Jesus as a means of obtaining eternal life and resurrection. The verse refers to the Eucharist or Holy Communion. The original text is in Koine Greek, so a direct literal translation can be awkward in English. Here's a breakdown of the terms in a literal sense: 'trogon' means 'one who eats', 'sarka' means 'flesh', 'pino' means 'one who drinks', 'haima' means 'blood', 'zoen aionion' means 'eternal life', 'anastesoo' means 'I will raise up', 'auton' means 'him', 'tei eschatei hemerai' means 'on the last day'.
[JHN.6.55] For my flesh is true eating, and my blood is true drinking. [§]
ho gar sarx mou alethēs estin brōsis, kai to haima mou alethēs estin posis.
This verse is from the Gospel of John 6:55. It is a statement made by Jesus. 'gar' means 'for', 'sarx' means 'flesh', 'mou' means 'my', 'alēthēs' means 'true', 'estin' means 'is', 'brōsis' means 'eating', 'kai' means 'and', 'haima' means 'blood', 'posis' means 'drinking'. The verse speaks of consuming Jesus’ flesh and blood as a means of attaining real life.
[JHN.6.56] The one eating of my flesh and drinking of my blood remains in me, and I remain in him. [§]
ho trogon mou ten sarka kai pinon mou to haima en emoi menei ka ego en auto
This verse is from the Gospel of John 6:56. It speaks of a spiritual union with the speaker through consuming his 'flesh' and 'blood'. The verse uses possessive pronouns, emphasizing a personal relationship. It is important to maintain a natural English flow while being literal.
[JHN.6.57] As the living God sent me, and I live through the God, so also will the one who eats me live through me. [§]
kathos apesteilen me ho zon patar ka ego zo dia ton patera, kai ho trogon me ka ekeinos zesei di' eme.
This verse is from the Gospel of John, chapter 6, verse 57. It describes a relationship between the speaker, the living Father, and those who 'eat' the speaker. 'Zon' means 'living,' 'pater' means 'father,' 'trogon' means 'one who eats,' and 'di' means 'through'. The verse is structured with a parallel construction: just as the Father sent the speaker, and the speaker lives through the Father, so too will those who consume the speaker live through him.
[JHN.6.58] This is the bread that descended from the heavens, not as our ancestors ate and died; whoever eats this bread will live into the age. [§]
hoo-tos es-teen ho ar-tos ho ex oo-ra-noo ka-ta-bas, oo ka-thos ef-a-gon hoi pa-te-res kai a-pe-tha-non; ho tro-gon too-ton ton ar-ton ze-see eis ton ai-o-na.
This verse originates from the Gospel of John 6:58. It discusses the bread that came down from heaven, which is a metaphor for Jesus. The verse contrasts this heavenly bread with the manna that the Israelites ate in the wilderness, which did not grant eternal life. The speaker states that anyone who eats this bread will live forever.
[JHN.6.59] He said these things while teaching in Capernaum. [§]
Tauta eipen en synagoge didaskon en Kapharnaum.
This verse is from the Gospel of John, chapter 6, verse 59. It describes where Jesus spoke certain things. "Tauta" means "these things". "Eipen" means "he said". "En synagoge" means "in the synagogue". "Didaskon" means "teaching". "En Kapharnaum" means "in Capernaum".
[JHN.6.60] Therefore, many of his students having heard him said: "This word is harsh; who is able to listen to it?" [§]
Polloo on akousantes ek ton matheton autou eipan: skleros estin ho logos houtos: tis dunatai autou akouein?
This verse is from the Gospel of John 6:60, and describes a reaction to Jesus’ teaching. Many of his disciples heard him and said the words were hard to accept. They questioned who could endure listening to such things.
[JHN.6.61] Now Jesus, knowing in himself that his disciples were murmuring about him, said to them: Is this causing you to stumble? [§]
ei-dos deh ho Ie-sous en he-au-to ho-ti gong-u-zo-sin pe-ri tou-tou hoi ma-the-tai au-tou ei-pen au-tois: tou-to hu-mas scan-da-li-zei?
This verse, taken from the Gospel of John, describes a situation where Jesus is aware that his disciples are murmuring amongst themselves about something he has said. He then asks them if this is causing them to stumble or be offended.
[JHN.6.62] If therefore you behold the son of humanity ascending to where was the prior existence? [§]
If therefore you behold the son of the human ascending to where was the before?
This verse is from the Gospel of John, and asks a rhetorical question about where the 'son of the human' (Jesus) is going after his ascension. It uses fairly straightforward language, but the phrasing is somewhat unusual in modern English. The intent is to provoke thought about Jesus' return to the divine realm. 'The son of the human' is a circumlocution for 'son of man'. The original Greek uses 'proton' which denotes prior existence.
[JHN.6.63] The spirit is the one making alive; the flesh profits nothing. The words which I have spoken to you are spirit and life are. [§]
too pneu-mah es-tin too zoh-oh-poi-oon, hee sarx ook oh-phe-lei ou-den; ta rhe-ma-ta ha eg-o le-la-le-ka hu-min pneu-ma es-tin kai zo-ee es-tin.
This verse is from the Gospel of John (3:6) and discusses the nature of spiritual rebirth. 'Pneuma' refers to spirit or breath. 'Sarx' means flesh. 'Rhema' denotes spoken word or utterance. 'Zoe' is life, specifically eternal life. The verse contrasts the limitations of physical existence with the life-giving power of the spoken word and spirit.
[JHN.6.64] But there are some of you who do not believe. For Jesus knew from the beginning who those were who did not believe and who is the one who will hand him over. [§]
all' eisín ex humón tines hoi ou pisteúousin. ḗdei gar ex archḗs ho Iēsoús tínes eisín hoi mē pisteúontes kai tis esti ho paradṓsōn autón.
This verse is from the Gospel of John, chapter 6, verse 70. It discusses that not all of Jesus’ disciples truly believed in him. Jesus knew from the beginning who among them did not believe and who would betray him. The verse uses 'eisín' (are) frequently. 'Tines' means 'some'. 'Ou' or 'mē' means 'not'. 'Paradṓsōn' means 'will hand over' or 'will betray'.
[JHN.6.65] And he said: "Because of this I have told you that no one is able to come to me unless it is given to him from the Gods. [§]
kai elegen: dia tou touto eirēka humin hoti oudeis dunatai elthein pros me ean mē ē dedomenon autō ek tou patros.
This verse comes from the Gospel of John 6:65. It literally states that no one is able to come to 'me' unless it has been given to them from 'the father'. 'Me' and 'the father' are references to divine beings. Since we are translating literally, we will refer to them as 'the Gods'.
[JHN.6.66] From this, many from among his students went behind, and no longer walked with him. [§]
Ek toutou poloi ek ton matheton autou apelthen eis ta opiso kai ouketi met’ autou periepatoun.
This verse comes from the Gospel of John. "Ek toutou" means "from this". "Poloi" means "many". "Ek ton matheton autou" means "from among his students". "Apelthen" means "they went away". "Eis ta opiso" means "behind". "Ouketi" means "no longer". "Met’ autou" means "with him". "Periepatoun" means "they walked". The verse describes many of his students leaving and no longer walking with him.
[JHN.6.67] Therefore Jesus said to the twelve: "Do you also want to go away?" [§]
ei-pen oun ho Ie-sous tois dō-de-ka: mē kai humeis thelete hupagein?
This verse is from the Gospel of John, chapter 6, verse 67. Jesus is speaking to the twelve disciples after many had left him following a difficult teaching. He asks them if they also wish to go away. The verse uses standard Koine Greek grammatical structures. 'ei-pen' is the third-person singular aorist indicative of 'lego' (to say). 'oun' is a conjunction meaning 'therefore' or 'so'. 'ho Ie-sous' means 'the Jesus'. 'tois dō-de-ka' means 'to the twelve'. 'mē' is a negative particle. 'kai' means 'also'. 'humeis' means 'you' (plural). 'thelete' is the second-person plural present indicative of 'thelō' (to will, to want). 'hupagein' is the present infinitive of 'hupago' (to go away).
[JHN.6.68] Simon Peter responded to him: "my Lord, to whom shall we go? You possess sayings of life everlasting." [§]
Simohn Petros responded to him: my Lord, to whom shall we go? You possess sayings of life everlasting.
This verse comes from the New Testament, specifically John 6:68. "Simohn Petros" is the literal transliteration of Simon Peter. "Kurios" is translated as "my Lord". The question posed is a rhetorical one, asking where else they would go for truth. "Rhema" means 'saying' or 'word', and "zoe aionios" literally means 'life everlasting'.
[JHN.6.69] And we have believed and have come to know that you are the holy one of God. [§]
kai hemeis pepisteukamen kai egnokamen hoti su ei ho hagios tou theou
This verse is from the Gospel of John 6:69. 'kai' means 'and'. 'hemeis' means 'we'. 'pepisteukamen' means 'have believed'. 'kai' means 'and'. 'egnokamen' means 'have come to know'. 'hoti' means 'that'. 'su' means 'you'. 'ei' means 'are'. 'ho hagios' means 'the holy one'. 'tou theou' means 'of God'. Therefore, a literal translation keeping in mind the original language's intent would be 'And we have believed and have come to know that you are the holy one of God.'
[JHN.6.70] Jesus answered them, "Did I not choose you, the twelve? And one of you is a devil." [§]
apēkrīthē autois ho Iēsous: ouk egō humas tous dōdeka exeleksamēn; kai ex humōn heis diabolos estin.
This verse is from the Gospel of John, chapter 6, verse 71. It records Jesus' response to his disciples after many of them had abandoned him following his discourse about eating his flesh and drinking his blood. Jesus questions if he did not select the twelve. He then states that one of them is a devil. The original text is Koine Greek.
[JHN.6.71] He was saying to Judah, Simon’s Iscariot, for this one was destined to hand him over, one from among the twelve. [§]
He was saying to Judah, Simon's Iscariot, for this one was about to hand him over, one out of the twelve.
This verse describes Jesus speaking to Judah Iscariot, identifying him as the one who would betray him. It's a straightforward statement of fact, with a focus on the impending betrayal. The Greek uses 'Simon's Iscariot' as a possessive description of Judah. 'One out of the twelve' emphasizes Judah’s position among the apostles.
JHN.7
[JHN.7.1] And after these things, Jesus was walking around in Galilee, for he did not want to walk around in Judea, because the Judeans were seeking to kill him. [§]
Kai meta tauta periepatei ho Iesous en te Galilaia. Ou gar ethelen en te Ioudaia peripatein, hoti ezetoun auton hoi Ioudaioi apokteinai.
This verse describes Jesus traveling in Galilee because the Judeans were seeking to kill him. The verse uses the Greek conjunction 'kai' (and), indicating a continuation of events. 'Meta tauta' means 'after these things.' 'Periepatei' is the imperfect tense of 'peripateo,' meaning 'to walk around.' 'Ou gar' is a negative conjunction meaning 'for not.' 'Ethelen' is the imperfect tense of 'thelo,' meaning 'to will' or 'to want.' 'Ezetoun' means 'they were seeking.' 'Apokteinai' means 'to kill.'
[JHN.7.2] And the feast of the Jews, the tent-dwelling, was near. [§]
en de eggus hee heorte ton ioudaion hee skenopegia
This verse is from the Gospel of John, chapter 7, verse 2, in the Greek New Testament. It describes the proximity of the Feast of Tabernacles (also known as the Feast of Booths or Sukkot) to the current time of the narrative. 'En' means 'in' or 'at'. 'De' is a connective particle meaning 'and' or 'but'. 'Eggus' means 'near'. 'Hee' is the definite article 'the'. 'Heorte' means 'feast'. 'Ton ioudaion' means 'of the Judeans' or 'of the Jews'. 'Hee skenopegia' refers to the Feast of Tabernacles, and literally means 'the tent-dwelling'.
[JHN.7.3] Therefore, his brothers said to him, "Go from here and go into Judea, so that your disciples may also see the works that you do." [§]
ei-pon oun pros auton hoi adel-foi au-tou: me-ta-be-thi en-teu-then kai hu-pa-ge eis ten Iou-dai-an, hina kai hoi ma-the-tai sou theo-re-sousin sou ta er-ga ha po-ieis.
This verse is from the Gospel of John, chapter 7, verse 3. It records the brothers of Jesus urging him to go to Judea so his disciples can see his works. It literally means, "Therefore said to him his brothers: Go from here and go into Judea, so that also your disciples may look at your works which you do."
[JHN.7.4] For no one does anything in secret and also seeks to be in openness. If you are doing these things, reveal yourself to the world. [§]
ou-deis gar ti en krupto poiei kai zetei autos en parresia einai. ei tauta poieis, phanerōson seauton tō kosmō.
This verse discusses actions done in secret versus those done openly. It states that no one does something in secret and simultaneously seeks to be open about it. If one is acting in such a way, they should reveal themselves to the world.
[JHN.7.5] Not even his brothers believed into him. [§]
oo-deh gar hoi a-del-foi au-tou ep-ee-steu-on eis au-ton
This verse is from the New Testament, specifically John 7:5, and is originally written in Koine Greek. 'Oude' means 'not even'. 'Gar' is a conjunction meaning 'for' or 'even'. 'Hoi adelphoi autou' means 'his brothers'. 'Episteuon' means 'they believed'. 'Eis autον' means 'into him'. Therefore, the verse states that even his brothers did not believe in him.
[JHN.7.6] Therefore, Jesus said to them: "My appointed time has not yet arrived, but your appointed time is always prepared." [§]
legei oun autois ho Iesous: ho kairos ho emos oupo parestin, ho de kairos ho humeteros pantote estin hetoimos.
This verse is from the Gospel of John 7:6, and it is spoken by Jesus to his brothers who are urging him to go to Judea to perform his miracles publicly. The verse essentially states that Jesus’ appointed time has not yet come, but his brothers’ time is always ready. The verse uses 'kairos', which refers to a specific, opportune time, not simply 'chronos' which refers to a duration of time. It implies a readiness or suitability for action.
[JHN.7.7] The world is unable to hate you, but it hates me, because I testify about it that its works are evil. [§]
ou dunatai ho kosmos misein humas, eme de misei, hoti ego marturo peri autou hoti ta erga autou ponera estin.
This verse, originating from the Gospel of John, speaks of the world's inability to hate the followers of Yahveh, but its hatred of Yahveh Himself. This is because Yahveh bears witness against the world's wicked deeds. Each word is translated as literally as possible, prioritizing direct meaning over traditional theological interpretations. 'Kosmos' is translated as 'world'. 'Misein' is translated as 'to hate'. 'Eme' is translated as 'me'. 'Hoti' is translated as 'that'. 'Erga' is translated as 'works'. 'Ponera' is translated as 'evil'.
[JHN.7.8] You ascend to the feast. I do not ascend to this feast, because my time has not yet been fulfilled. [§]
hu-meis an-a-vee-te eis ten he-or-ten. eg-o ook an-a-vee-no eis ten he-or-ten tau-ten, ho-ti ho em-os kai-ros oo-po pep-le-ro-tai.
This verse is from the Gospel of John (7:8) and features words originally written in Koine Greek. 'Humeis' means 'you' (plural), 'anabete' means 'ascend', 'eis' means 'into', 'ten' is the feminine definite article 'the', 'heorten' means 'feast', 'ego' means 'I', 'ouk' is a negative particle similar to 'not', 'anabaino' means 'I ascend', 'tauten' means 'this', 'hoti' means 'that' or 'because', 'ho' is the masculine definite article 'the', 'emos' means 'my', 'kairos' means 'time' or 'season', and 'oupo pepleroatai' means 'has not yet been fulfilled'.
[JHN.7.9] And having said these things, He remained in Galilee. Yahveh. [§]
tau-ta deh ei-pon aw-tos e-mei-nen en tay Ga-li-lai-ay. Yah-veh.
This verse states that after saying these things, He remained in Galilee. I am treating 'YHVH' as a statement added to the end of the verse, simply being uttered. I will translate 'YHVH' as 'Yahveh' according to the prompt's instructions. The rest of the verse will be translated literally, maintaining proper English grammar.
[JHN.7.10] And when his brothers went up to the festival, then he also went up, not openly, but in secret. [§]
Hos de anebesan hoi adelphoi autou eis ten heorten, tote kai autos anebe ou phaneros all’ hos en kryptoi.
This verse describes the brothers of someone ascending to a festival, and then that person also ascends, but not openly, rather in secret. The original text is in Koine Greek, and the names of God are not present in this verse. Therefore, it is a straight translation of the text without any alteration of divine names.
[JHN.7.11] Now the Jews were seeking him during the festival and were saying, "Where is that one?" [§]
hoi oun Ioudaioi ezetean auton en tee heortee kai elegon: pou estin ekeinos?
This verse describes Jews seeking Jesus during a festival and asking about his whereabouts. "hoi" means "the", "Ioudaioi" is "Jews", "ezetean" means "they were seeking", "auton" means "him", "en tee heortee" means "during the festival", "kai" means "and", "elegon" means "they were saying", "pou" means "where", "estin" means "is", and "ekeinos" means "that one".
[JHN.7.12] And much murmuring was about him among the crowds. Some were saying that he is good, while others were saying: no, but he misleads the crowd. [§]
kai gongusmos peri autou en polus en tois ochlois; hoi men elegon hoti agathos estin, alloi de elegon: ou, alla planai ton ochlon.
This verse describes murmuring among the crowds regarding a person. Some said the person was good, while others said the person was misleading the crowds.
[JHN.7.13] However, no one spoke openly concerning him because of the fear of the Judeans. [§]
ou-deis men-toi par-re-si-a e-la-lei per-i au-tou di-a ton pho-bon ton Iou-dai-on
This verse describes a situation where no one spoke openly about a person because of fear of the Judeans. 'oudeis' means 'no one'. 'parresia' means 'openness, boldness, frankness'. 'dia' means 'because of'. 'ton phobon' is the accusative plural of 'fear'. 'ton Ioudaion' is 'the Judeans'.
[JHN.7.14] Now, in the midst of the festival, Jesus ascended to the holy place and he was teaching. [§]
odeh deh tees heorteis mesousanes anebeh Iesous eis to hieron kai edidasken
This verse is from the Gospel of John, chapter 7, verse 14. It describes Jesus going up to the temple during the middle of the festival and teaching. The original text is in Koine Greek, but we are providing a literal translation of the names and titles within it, rather than a full translation of the verse. The names of God are not present in this verse.
[JHN.7.15] Therefore, the Jews were marveling, saying, "How does this one know letters without having learned?" [§]
ethaumazon oun hoi ioudaioi legontes: pos houtos grammata oiden me memathekos?
This verse comes from the Gospel of John 7:15. It describes the Jews marveling at Jesus’ ability to read and write, given that he had not received formal education. 'ethaumazon' is a participle meaning 'marveling'. 'oun' is a particle meaning 'therefore' or 'so'. 'hoi ioudaioi' means 'the Jews'. 'legontes' is a participle meaning 'saying'. 'pos' means 'how'. 'houtos' means 'this one'. 'grammata' refers to letters or learning. 'oiden' is a form of 'to know'. 'me memathekos' means 'not having learned'.
[JHN.7.16] Therefore, Jesus responded to them and said: “My teaching is not from me, but from the one who sent me.” [§]
apēkrīthē oun autoīs ho Iēsous kai eipen: hē emē didachē ouk estin emē alla tou pempasantos me
This verse comes from the Gospel of John, chapter 7, verse 16. It records a response from Jesus to a crowd. The speaker, Jesus, is clarifying the source of his teachings. He states that the teachings do not originate with himself, but with the one who sent him.
[JHN.7.17] If anyone wishes to do the will of God, they will know concerning the teaching whether it is from God or I speak from myself. [§]
ean tis thelei to thelema autou poiein, gnoseatai peri tes didacheis pōteron ek tou theou estin ē egō ap’ emautou lalō.
This verse is from the Gospel of John 7:17. It discusses knowing whether a teaching comes from God or from the speaker themselves. The word translated as 'God' is 'theos', and it's used here to refer to the source of the teaching. The verse essentially states that if anyone wishes to do God's will, they will know whether the teaching is from God or if it originates from the speaker’s own initiative.
[JHN.7.18] The one speaking from themselves seeks their own glory. But the one seeking the glory of the one who sent them, that one is true, and there is no injustice in them. [§]
ho aph’ heautou lalon tēn doxān tēn idiān zētei; ho de zētōn tēn doxān tou pempsantos autōn houtos alēthēs esti kai adikia en autō ouk esti.
This verse discusses seeking glory. The first part states that someone speaking from themselves seeks their own glory. The second part states that someone seeking the glory of the one who sent them is truthful and there is no injustice in them. The verse uses 'ho' as 'the', 'aph' as 'from', 'heautou' as 'self', 'lalon' as 'speaking', 'doxān' as 'glory', 'idiān' as 'own', 'zētei' as 'seeks', 'de' as 'but/and', 'pempsantos' as 'having sent', 'autōn' as 'him', 'houtos' as 'this one', 'alēthēs' as 'true', 'en' as 'in', 'ouk' as 'not', 'esti' as 'is'.
[JHN.7.19] Did Moses give the law to you? And does no one from among you do the law? Why do you seek to kill me? [§]
Oo Mooses dedoken humin ton nomon? Kai oudeis ex humon poiei ton nomon. Ti me zeteite apokteinai?
This verse asks if Moses gave the law to the people, and points out that none of them obey it. It then questions why they seek to kill the speaker. The verse uses 'Oo' which is a direct question indicator. 'dedoken' means 'gave'. 'humin' means 'to you' or 'to your group'. 'ton nomon' means 'the law'. 'kai' means 'and'. 'oudeis' means 'no one'. 'ex humon' means 'from among you'. 'poiei' means 'does' or 'performs'. 'Ti' means 'why'. 'me' is 'me'. 'zeteite' means 'you seek'. 'apokteinai' means 'to kill'.
[JHN.7.20] The crowd responded: "You have a demon. Who is trying to kill you?" [§]
apokrīthē ho ochlos: daimonion ech eis: tis se zētei apokteinai?
This verse is from the Gospel of John, chapter 10, verse 20. The verse describes a crowd’s reaction to Jesus’ claim of being one with the Father. They accuse him of being demon-possessed. 'Apokrīthē' means ‘responded.’ 'Ho ochlos' means ‘the crowd.’ ‘Daimonion’ means ‘a demon.’ ‘Ech eis’ means ‘you have.’ ‘Tis’ means ‘who.’ ‘Zētei’ means ‘seeks.’ ‘Apokteinai’ means ‘to kill.’
[JHN.7.21] Yeshua responded and said to them: "I have done one work, and all of you marvel at it." [§]
Yeshua responded and said to them: One work I have done and all of you marvel.
This verse is from the Gospel of John. The names 'Yeshua' and 'Iesous' are variations of the same name, and both are generally understood to be equivalent to 'Jesus'. We are translating the names literally. The verse is a direct statement from Yeshua to a group of people, highlighting a single action that elicits their astonishment. The original text uses a fairly simple structure, making a literal translation fairly easy to render into proper English.
[JHN.7.22] Therefore, Moses gave you circumcision – not because it comes from Moses, but from the ancestors – and on the Sabbath a person is circumcised. [§]
dee-ah too moo-ee-sees deh-dok-en oo-meen teen peh-ree-toh-mayn – ooch ho-tee ek too moo-ee-seh-os es-teen al-lah en ton pa-teh-ron – kai en sah-bah-toh peh-ree-tehm-neh-teh ahn-throp-on.
This verse discusses the practice of circumcision. It states Moses gave the people circumcision, but it didn’t originate with Moses, rather with the ancestors. It also mentions circumcision is performed on the Sabbath.
[JHN.7.23] If a person receives circumcision on the Sabbath so that the law of Moses is not broken, why are you angry with me because I made a whole healthy person on the Sabbath? [§]
ei peritome lambanei anthropos en sabbato hina me luthe ho nomos Moyses, emoi cholate hoti holon anthropon hugiea epoiesa en sabbato?
This verse discusses whether performing circumcision on the Sabbath breaks the Law of Moses. The speaker questions why they are being angered for making a whole person healthy on the Sabbath. 'Peritome' means circumcision. 'Sabbato' is the Sabbath. 'Nomos' refers to law. 'Moyses' is Moses. 'Cholao' means to be angry. 'Hygiea' means healthy. The speaker is questioning the reasoning behind the anger, emphasizing that they have restored someone to full health.
[JHN.7.24] Do not judge according to appearance, but judge the just judgement. [§]
may kreen-etay kat' ops-in, alla teen dee-kai-an krees-in kreen-etay
This verse comes from the New Testament and is originally written in Koine Greek. It warns against judging based on outward appearances. "μη" (may) is a negative particle meaning "not". "κρίνητε" (kreen-etay) is a verb meaning "judge". "κατά" (kata) means "according to". "όψιν" (ops-in) means "appearance". "αλλά" (alla) means "but". "την δικαίαν κρίσιν" (teen dee-kai-an krees-in) is the direct object, meaning “the just judgement.”
[JHN.7.25] Therefore, some of those from Jerusalem were saying, "Is this not the one whom they seek to kill?" [§]
Le-gon oun tines ek ton Hierosolymiton: ouch houtos estin hon zeteousin apokteinai?
This verse is from a Greek translation of the Bible. The verse states that some from Jerusalem were saying, "Is this not the one they are seeking to kill?"
[JHN.7.26] And behold, he speaks openly and they say nothing to him. Perhaps the rulers truly understand that this one is the Messiah? [§]
kai ide parrhesia lalei kai ouden autoi legousin. mipote alēthōs egnosan hoi archontes hoti houtos estin ho christos?
This verse is from the Gospel of John, chapter 7, verse 29. It describes a situation where Jesus is speaking openly and boldly, yet no one challenges him. The speaker wonders if the leaders understand that he is the Messiah. 'kai' means 'and', 'ide' means 'behold', 'parrhesia' means 'boldness/openly', 'lalei' means 'he speaks', 'ouden' means 'nothing', 'autois' means 'to them', 'legousin' means 'they say', 'mipote' means 'lest/perhaps', 'alēthōs' means 'truly', 'egnosan' means 'they have known', 'hoi archontes' means 'the rulers', 'hoti' means 'that', 'houtos' means 'this one', 'estin' means 'is', and 'ho christos' means 'the Messiah'.
[JHN.7.27] But we know from where this one originates. But the Christ, when he comes, no one will know from where he originates. [§]
alla touton oidamen pothen estin; ho de christos hotan erchetai oudeis ginoskei pothen estin.
This verse discusses the known origin of one person (likely John the Baptist, based on context) versus the unknown origin of the Christ (Messiah). "Alla" means 'but'. "Touton" is 'this one'. "Oidamen" means 'we know'. "Pothen" means 'from where'. "Estin" means 'is'. "Ho de christos" means 'but the Christ'. "Hotan erchetai" means 'when he comes'. "Oudeis" means 'no one'. "Ginoskei" means 'knows'.
[JHN.7.28] Therefore, Jesus cried out in the temple while teaching and saying: “You also know me, and you know where I am from. But I did not come of myself, rather, the One who sent me is true, whom you do not know.” [§]
kraksen oun en to hiero didaskon ho Iesous kai legon: ka’me oidaete kai oidaete pothen eimi: kai ap’ ematou ouk elelutha, all’ estin alēthinos ho pempsas me, hon humeis ouk oidaete.
This verse describes Jesus teaching in the temple. He states that the people know him and know where he is from. He clarifies that he did not come of his own accord, but that the One who sent him is true, and they do not know that One.
[JHN.7.29] I know him, that I am from near him and that one sent me. [§]
ego oida auton, hoti par’ autou eimi kakeinos me apesteilen.
This verse is from the Gospel of John, chapter 8 verse 42. It is spoken by Yeshua. 'Ego' is 'I'. 'Oida' is 'I know'. 'Auton' is 'him'. 'Hoti' is 'that'. 'Par' means 'from'. 'Autou' is 'of him'. 'Eimi' is 'I am'. 'Kakeinos' is 'that one'. 'Me' is 'me'. 'Apesteilen' is 'he sent'. This verse details Yeshua’s claim of divine origin and being sent by God.
[JHN.7.30] They therefore sought to seize him, and no one placed a hand upon him, because his time had not yet come. [§]
They sought therefore to seize him, and no one imposed a hand upon him, because not yet had come his time.
This verse describes an attempt to arrest Jesus, but it is thwarted because his appointed time has not yet arrived. The original verse is in Koine Greek. The translation focuses on a literal rendering of the Greek words, maintaining proper English grammar and sentence structure.
[JHN.7.31] From the crowd, many believed into him, and they were saying: "The Anointed One, when he comes, will he do more signs than those this one has done?" [§]
Ek tou ochlos de polloi episteusan eis auton kai elegon: ho Christos hotan elthe mi pleiona semeia poiese hon houtos epoiesen?
This verse is from the Gospel of John. It describes a crowd believing in Jesus and questioning whether the Messiah will perform greater signs than those he has already performed. The original is in Koine Greek, and this translation will be based on a literal rendering of each element, focusing on the underlying meanings and avoiding traditional theological interpretations.
[JHN.7.32] The Pharisees heard the crowd murmuring these things about him, and the chief priests and the Pharisees sent servants so that they might seize him. [§]
eh-koo-san hoi fah-ree-sai tou oh-khlos gong-y-zontos peri auto ta-vta, kai ap-es-tei-lan hoi ar-hee-er-eis kai hoi fah-ree-sai hoo-peh-reh-tas hee-na pee-ah-so-sin au-ton.
This verse describes the Pharisees hearing reports from the crowd about Jesus, and the chief priests and Pharisees sending servants to arrest him. The verse comes from the Gospel of John and details the growing opposition to Jesus' ministry.
[JHN.7.33] Therefore Jesus said, "I am still with you for a little time, and then I will go to the one who sent me." [§]
Ei-pen oun ho Ie-sous: eti khro-non mi-kron meth' hu-mon ei-mi kai hu-pa-go pros ton pemp-san-ta me.
This verse is from the Gospel of John (7:33). It states that Jesus is about to depart to the one who sent him. 'Ei-pen' means 'said'. 'Oun' is 'therefore'. 'Ho Ie-sous' is 'the Jesus'. 'Eti' means 'still' or 'yet'. 'Khro-non' is 'time'. 'Mikron' is 'little'. 'Meth' hu-mon' means 'with you'. 'Ei-mi' is 'I am'. 'Kai' is 'and'. 'Hu-pa-go' means 'I go'. 'Pros' means 'to'. 'Ton pemp-san-ta me' means 'the one who sent me'.
[JHN.7.34] Seek me, and you will not find me, and where I am, you are not able to come. [§]
zetēsete me kai ouch heurēsete [me], kai hopou eimi ego humeis ou dunasthe elthein.
This verse is from the Gospel of John 7:34. It speaks of seeking God and being unable to find Him, and the inability of those seeking to come to where He is. The Greek uses personal pronouns frequently, which we will reflect in the literal translation. 'Zetēsete' is the second person plural imperative of 'zetēō', meaning 'seek'. 'Heurēsete' is the second person plural future active indicative of 'heuriskō', meaning 'find'. 'Eimi' is the first person singular present active indicative of 'eimi', meaning 'to be'. 'Dunasthe' is the second person plural present active indicative of 'dunamai', meaning 'to be able'. 'Elthein' is the present active infinitive of 'erchomai', meaning 'to come'.
[JHN.7.35] Therefore, the Jews said to one another, "Where does this one intend to go, since we will not find him? Does he intend to go to the dispersion of the Greeks and teach the Greeks?" [§]
eipon oun hoi ioudaioi pros heautous: pou houtos mellei poreuesthai hoti hemeis ouch heurysomen auton? me eis ten diasporan ton Hellenon mellei poreuesthai kai didaskein tous Hellenas?
This verse is from the Gospel of John. The Jews are discussing where Jesus might go, suggesting he might leave Judea and teach the Greeks in the diaspora. The verse conveys disbelief and concern about Jesus’s potential influence outside of their control. The original text is in Koine Greek, and the request is for a translation of the names of God as literal as possible. As this verse does not contain any divine names, the translation will proceed as a standard English translation.
[JHN.7.36] Who is this who spoke? Seek me, and you will not find me, and wherever I am, you are unable to come? [§]
tis estin ho logos houtos ho eipen: zetesete me kai ouch heuresete [me], kai hopou eimi ego humeis ou dunasthe elthein?
This verse is from the Gospel of John. It asks, "Who is this who spoke? Seek me and you will not find me, and where I am, you cannot come?" The verse is posed as a question, and it explores the mystery of where God is and whether humankind can attain to his place.
[JHN.7.37] And on the last day, the great day of the festival, Jesus stood and cried out, saying: If anyone thirsts, let him come to me and drink. [§]
En de tee es-ha-tay hee-mer-ay tee me-ga-lay tees he-or-tees hes-tee-kei ho ee-ay-soos kai ek-ra-xen le-gon: e-an tis dipsa er-ches-tho pros me kai pi-ne-to.
This verse originates from the Gospel of John 7:37. It describes a moment during a significant festival when Jesus calls out, offering to quench the thirst of those who come to him. The original text uses a combination of Greek words to convey this message. The intent here is to translate the *meaning* of the original text as accurately as possible, and to provide a literal translation of the names used.
[JHN.7.38] The one believing into me, as the scripture said, rivers from the inner being of him will flow of living water. [§]
ho pisteuōn eis eme, kathōs eipen he graphē, potamoi ek tēs koilias autou rheuousin hydatos zōntos.
This verse is from John 7:38. It speaks of those who believe in 'me' (Jesus), as scripture has said, rivers of living water will flow from their inner being. The verse uses 'ho pisteuōn', which is a participle meaning 'the one believing'. 'Eis eme' means 'into me'. 'Kathōs eipen he graphē' means 'as the scripture said'. 'Potamoi' is plural for rivers. 'Ek tēs koilias autou' is 'from the inner being of him'. 'Rheuousin' is the third person plural present active indicative of rheuō, meaning 'to flow'. 'Hydatos zōntos' means 'of living water'.
[JHN.7.39] And this He said concerning the spirit which those believing into Him were about to receive: for spirit was not yet, because Jesus had not yet been glorified. [§]
too deh eepen peri too pneuma ho emellon lambanein hoi pisteusantes eis auton: ouupo gar en pneuma, hoti Iesous oudepo edoxasthee.
This verse discusses the Holy Spirit and its relationship to the glorification of Jesus. The verse states that the spirit was not yet given because Jesus had not yet been glorified. 'Pneuma' refers to spirit or breath. 'Pisteusantes' means 'those who believed'. The verse links the giving of the spirit to a future event – the glorification of Jesus.
[JHN.7.40] Therefore, having heard these words from the crowd, they said: “This one truly is the prophet.” [§]
Ek tou ochlou oun akousantes ton logon touton elegon: houtos estin alēthōs ho prophētēs.
This verse is from the New Testament, specifically John 4:19. It describes people in a crowd hearing Jesus speak and declaring him to be a prophet. The original verse is in Koine Greek. We are translating the names of God and related titles literally, even if this deviates from traditional translations. In this verse, the focus is on the people's reaction to what they heard.
[JHN.7.41] Some said, "This one is the Christ," but others said, "Does not the Christ come from Galilee?" [§]
hoi alloi elegon: houtos estin ho Christos, hoi de elegon: me gar ek tes Galilaias ho Christos erchetai?
This verse is from the Gospel of John. It presents differing opinions about Jesus' identity. 'hoi alloi' means 'others' or 'some'. 'elegon' means 'they said'. 'houtos estin ho Christos' translates to 'this one is the Christ'. 'hoi de' means 'but others'. 'me gar' means 'for not' or 'because not'. 'ek tes Galilaias' means 'from Galilee'. 'erchetai' means 'comes'. The verse essentially records a debate about whether Jesus could be the Christ given his origins in Galilee.
[JHN.7.42] Did not the scripture say that from the seed of David and from Bethlehem, the village where David was, comes the Anointed One? [§]
ooch hee graphay eepehn hoti ek too spermatoz David kai apo Bethlehem tees komees hopoo een David erchetai ho christos?
This verse asks a rhetorical question about scripture's prophecy regarding the origin of the Christ. It specifically references David and Bethlehem. The verse uses 'sperma' (seed) referring to lineage, and 'komees' referring to a village or small town. 'Christos' is a title, meaning 'anointed one'.
[JHN.7.43] Therefore, a division happened in the crowd because of him. [§]
skhisma oun egeneto en to okhlo di' auton
This phrase describes a division that occurred among the crowd because of a particular person. "Skhisma" refers to a split or schism. "Oun" is a connective particle meaning "therefore" or "so". "Egeneto" is the third-person singular imperfect passive indicative of "gignesthai", meaning "became" or "happened". "En to okhlo" means "in the crowd". "Di' auton" means "because of him" or "through him".
[JHN.7.44] And some wished to seize him from among them, but no one laid the hands upon him. [§]
tines de ethelon ex autōn piasai auton, all’ oudeis epébalen ep’ autōn tas cheiras.
This verse describes a situation where some people wanted to seize someone, but no one actually laid hands on them. ‘tines’ means ‘some’, ‘de’ is a connecting particle like ‘and’ or ‘but’, ‘ethelon’ is an imperfect indicative of ‘thelo’ meaning ‘to wish’ or ‘to want’, ‘ex autōn’ means ‘from among them’, ‘piasai’ is an aorist infinitive of ‘piao’ meaning ‘to seize’ or ‘to capture’, ‘auton’ is the accusative singular pronoun ‘him’ or ‘them’, ‘all’ means ‘but’, ‘oudeis’ means ‘no one’, ‘epébalen’ is an aorist indicative of ‘epiballo’ meaning ‘to lay upon’ or ‘to impose’, ‘ep’ autōn’ is ‘upon them’, and ‘tas cheiras’ means ‘the hands’.
[JHN.7.45] Therefore, the officials came to the chief priests and Pharisees, and they said to them: “Why did you not bring him [Jesus] to us?” [§]
Elthon oun hoi hypēretai pros tous archiereis kai Pharisaious, kai eipon autois ekeinoi: dia ti ouk ēgagēte auton?
This verse comes from the Gospel of John in the New Testament. It details a conversation between temple officials and the chief priests and Pharisees following Jesus’s teachings. The officials question why the religious leaders did not arrest Jesus when he was openly speaking. The names of God do not appear in this verse.
[JHN.7.46] The servants responded, "No one ever spoke in this way before." [§]
apékríthēsan hoi huperetai: oudépote elálēsen houtōs ánthrōpos.
This verse is from the Gospel of John, chapter 3, verse 19. It describes the reaction of the temple guards after Jesus spoke to them. The verse states that the guards responded, saying that no one ever spoke like this before. "apékríthēsan" means "they responded". "hoi huperetai" means "the servants" or "the temple guards". "oudépote" means "never". "elálēsen" means "he spoke". "houtōs" means "like this" or "in this way". "ánthrōpos" means "a person" or "a man".
[JHN.7.47] Therefore the Pharisees answered them, "Have you also been deceived?" [§]
apekrīthēsan oun autois hoi Pharisaiioi· mē kai humeis peplanēsthe?
This verse is from the New Testament, written in Koine Greek. It contains no direct reference to any of the traditional names of God as found in the Hebrew scriptures (El, Elohim, Adonai, YHVH). The verse is a question posed by the Pharisees, asking if others have also been misled. Because of this, a literal translation of divine names is not applicable. The provided translation will be a standard English rendering of the Greek text.
[JHN.7.48] Did anyone from among the rulers believe in him, or from among the Pharisees? [§]
mee tis ek ton archonton epistevsen eis auton ee ek ton Pharisaion?
This verse asks whether any of the rulers or Pharisees believed in him. "mee tis" means 'anyone' or 'whether anyone'. "ek ton archonton" means 'from the rulers'. "epistevsen" means 'believed'. "eis auton" means 'in him'. "ee ek ton Pharisaion" means 'or from the Pharisees'.
[JHN.7.49] But this crowd, who do not know the law, are accursed. [§]
all' ho ochlos houtos ho me ginoskōn ton nomon epāratoi eisīn
This verse comes from John 7:19. It speaks about the crowd not knowing the law. 'all' ho' means 'but the', 'ochlos' means 'crowd', 'houtos' means 'this', 'ho mē ginōskōn' means 'who do not know', 'ton nomon' means 'the law', and 'epāratoi eisīn' means 'are cursed'. Using literal translation principles, we will maintain the plural form where present and strive for direct equivalents.
[JHN.7.50] Nicodemus says to them, the one who came to him previously, being one from among them. [§]
legei Nikodemos pros autous, ho elthon pros auton to proteron, heis on ex auton
This verse is from the Gospel of John 3:31. It describes Nicodemus speaking to others about Jesus. 'legei' means 'says'. 'Nikodemos' is a proper name, 'Nicodemus'. 'pros autous' means 'to them'. 'ho elthon' means 'the one who came'. 'pros auton' means 'to him'. 'to proteron' means 'previously'. 'heis on' means 'one being'. 'ex auton' means 'from among them'.
[JHN.7.51] Does the law judge humanity if it does not first hear from God and know what God does? [§]
mee ho nomos hemoon kreeni ton anthropon ean mee akousee proton par' autou kai gnoi tee poieei
This verse is asking a rhetorical question about judgment. It questions whether the law judges humanity if it does not first hear from God and understand what God does. 'Nomos' means law, 'anthropos' means human, 'akousee' means 'hear' and 'poieei' means 'do'. The verse is a question implying that judgment without understanding God is invalid.
[JHN.7.52] They answered and said to him: "Are you also from Galilee? Examine and see that a prophet has not arisen from Galilee." [§]
apēkrinēsan kai eipan autō: mē kai su ek tēs Galilaias ei? eraunēson kai ide hoti ek tēs Galilaias prophētēs ouk egēretai.
This verse comes from the Gospel of John. It describes a response to Jesus. The people are questioning whether Jesus is also from Galilee, implying that no true prophet comes from Galilee. The words are a challenge to Jesus's authority and origin.
[JHN.7.53] And each one went to his house. [§]
kai eporeuthēsan hekastos eis ton oikon autou
This verse is from the New Testament, specifically Mark 4:36. It describes the disciples departing with Jesus after he calmed the storm. 'Kai' means 'and'. 'eporeuthēsan' is a form of the verb meaning 'they went' or 'they departed'. 'hekastos' means 'each' or 'every one'. 'eis' means 'into' or 'to'. 'ton oikon' means 'the house'. 'autou' means 'his'.
JHN.8
[JHN.8.1] And Jesus went into the mountain of olives. [§]
Ee-ay-soos deh ep-or-eu-theh eis toh or-os ton el-ai-on
This verse describes Jesus going to the Mount of Olives. 'Ee-ay-soos' is a rendering of 'Jesus', though its etymological roots are complex and not directly related to the names of God. 'Deh' is a connective particle meaning 'and' or 'but'. 'Ep-or-eu-theh' means 'he went' or 'he departed'. 'Eis toh' means 'into the'. 'Or-os' means 'mountain'. 'Ton el-ai-on' means 'of olives', signifying the Mount of Olives.
[JHN.8.2] And early in the morning, again he came to the holy place, and all the people came to him, and sitting down, he taught them. [§]
Orthrou de palin paregeneto eis to hieron kai pas ho laos ercheto pros auton, kai kathisas edidasken autous.
This verse describes a scene where, early in the morning, the speaker returns to the temple and the entire people come to him, and he sits down and teaches them. The original is Koine Greek.
[JHN.8.3] And the scribes and the Pharisees bring a woman who has been caught in adultery, and having set her in the midst, [§]
Agousin de hoi grammateis kai hoi Pharisaioi gunaika epi moicheia kateilemmenen kai histantes auten en meso
This verse describes scribes and Pharisees bringing a woman who has been caught in the act of adultery. They present her in the midst of the people.
[JHN.8.4] They said to him, "Teacher, this woman was seized while committing adultery." [§]
legousin auto didaskale aute he gyne kateileptai ep autophōrō moicheuomene
This verse comes from the Gospel of John chapter 8, verse 4. It describes a scene where scribes and Pharisees bring a woman caught in adultery to Jesus. They are asking him what the law says she should receive as punishment. The words represent the accusers speaking to Jesus, calling him 'teacher' and presenting the woman as having been caught 'in the very act' of adultery.
[JHN.8.5] And in the law, Moses commanded us to stone such people. So what do you say? [§]
en de to nomo hemin Moses eneteilato tas toiautas lithazein. su oun ti legeis?
This verse is from a Greek text, but the prompt asks for a translation based on literal renderings of names for God found in the original Hebrew scriptures. There are no names of God in this verse. Thus, a direct translation from the Greek is provided, without alterations for theological reasons. The verse asks what someone thinks about the law of Moses commanding stoning.
[JHN.8.6] And this they were saying, testing him, in order that they might have to accuse him. And Jesus, having bent down, was writing into the ground with the finger. [§]
hoo-toh deh el-eh-gon pie-rah-zon-tes af-toh-n hee-nah eh-kho-sin kah-tee-go-rein af-too. ho deh ee-ay-soos kah-toh ku-psas toi dak-tu-loh kah-teh-gra-fen eis teen geh-n.
This verse describes people attempting to trick Jesus, hoping to find grounds for accusing him. Jesus responds by bending down and writing on the ground with his finger. The original text is in Koine Greek. We are focusing on a literal translation of the names and titles used as they relate to divine beings, but since this verse doesn't explicitly contain those, we will translate all words literally for completeness. 'Hoo-toh' means 'this'. 'Deh' means 'but, and'. 'El-eh-gon' is 'they were saying'. 'Pie-rah-zon-tes' is 'testing'. 'Af-toh-n' means 'him'. 'Hee-nah' means 'in order that'. 'Eh-kho-sin' means 'they may have'. 'Kah-tee-go-rein' means 'to accuse'. 'Ho deh' means 'and the'. 'Ee-ay-soos' is 'Jesus'. 'Kah-toh' means 'down'. 'Ku-psas' means 'having bent'. 'Toi dak-tu-loh' means 'with the finger'. 'Kah-teh-gra-fen' means 'was writing'. 'Eis teen geh-n' means 'into the ground'.
[JHN.8.7] And as they continued questioning him, he bent down and said to them: “Let the one among you who has not sinned throw a stone at her first.” [§]
hos de epemenon erotontes auton, anekuphsen kai eipen autois: ho anamartetos humon protos ep' auten baleto lithon.
This verse describes a situation where someone is questioning Jesus, and he responds by challenging them. Specifically, he asks that the one among them who has not sinned to cast the first stone at a woman accused of adultery. The words themselves are fairly straightforward. 'hos de' means 'and as', 'epemenon' is 'persisting', 'erotontes' means 'questioning', 'auton' is 'him', 'anekuphsen' is 'he bent down', 'eipen' means 'he said', 'autois' means 'to them', 'ho anamartetos' means 'the one without sin', 'humon' means 'of you', 'protos' means 'first', 'ep'' means 'on', 'auten' means 'her', 'baleto' means 'let him throw', and 'lithon' means 'a stone'.
[JHN.8.8] And again, having bent down, he was writing into the earth. [§]
kai palin katakupsas egraphen eis ten gen
This verse comes from the Gospel of John (8:8). It describes the act of Jesus bending down and writing on the ground. "kai" means "and". "palin" means "again". "katakupsas" is a participle meaning "having bent down". "egraphen" means "was writing". "eis ten gen" means "into the earth" or "on the ground".
[JHN.8.9] And those who heard were going out one by one, beginning from the elders, and he remained alone, and the woman being in the middle. [§]
hoi de akousantes exerchonto heis kath' heis arxamenoi apo ton presbyteron kai kateliphthē monos kai hē gynē en mesō ousa.
This verse describes people leaving one by one, starting with the elders, until only a man and a woman remain in the middle. The original text is Greek, not related to the names of God, and so there are no divine names to translate. However, I will still provide a literal translation as requested, treating the text as if it *did* contain such names, and I will translate the names literally where they would appear, for the sake of demonstrating the format requested.
[JHN.8.10] And having bent over, the Jesus said to her, "Woman, where are they? Has no one condemned you?" [§]
anakypsas de ho Iesous eipen autēi: gynai, pou eisin; oudeis se katekrinen?
This verse is from the Gospel of John, chapter 8, verse 10. It recounts an event where Jesus confronts a woman caught in adultery. 'Anakypsas' means 'having bent over'. 'De' is 'and'. 'Ho Iesous' is 'the Jesus'. 'Eipen' is 'said'. 'Autēi' is 'to her'. 'Gynai' is 'woman'. 'Pou' is 'where'. 'Eisin' is 'are'. 'Oudeis' is 'no one'. 'Se' is 'you'. 'Katekrinen' is 'condemned'. This is a direct quote of what Jesus said to the woman.
[JHN.8.11] And she said, "No one, my Lord." And Jesus said, "Neither do I condemn you. Go, and from now on sin no more." [§]
heh deh eepen: oodeis, kurios. eepen deh ho Ieesoos: oodee ego se katakrino. porevoo, [kai] apo too nooon meeketi hamartane.
This verse comes from the Gospel of John, chapter 8, verse 11. It describes a scene where a woman caught in adultery is brought before Jesus. Jesus asks if anyone condemns her. No one steps forward. Jesus then tells the woman to go and sin no more. The original text uses 'kurios' which refers to 'my Lord', the common address for God. The name 'Ieesoos' is the transliteration of 'Jesus'.
[JHN.8.12] Again therefore to them spoke Jesus saying: I am the light of the world: he who follows me not shall walk in the darkness, but he shall have the light of life. [§]
Palin oun autois elalesen ho Iesous legon: ego eimi to phos tou kosmou: ho akoloutheon emoi ou me peripatesei en te skotia, all' hexei to phos tes zoes.
This verse is from the Gospel of John 8:12 in the New Testament. It records Jesus speaking to a crowd after a discourse on his identity. He declares himself to be the light of the world, and promises that those who follow him will not walk in darkness but will have the light of life. The Greek words used are standard Koine Greek. 'Palin' means again. 'Oun' means therefore. 'Autois' means to them. 'Elalesen' means he spoke. 'Iesous' is Jesus. 'Legon' means saying. 'Ego eimi' means I am. 'To phos' means the light. 'Tou kosmou' means of the world. 'Ho akoloutheon' means he who follows. 'Emoi' means me. 'Ou me' is a double negative meaning ‘not’. 'Peripatesei' means he shall walk. 'En te skotia' means in the darkness. 'All' means but. 'Hexei' means he shall have. 'Tes zoes' means of life.
[JHN.8.13] Therefore the Pharisees said to him: “You testify about yourself; your testimony is not true.” [§]
Ei-pon oun au-toi hoi Pha-ri-sai-oi: su per-i se-au-tou mar-tu-reis: he mar-tu-ria sou ouk es-tin a-le-thes.
This verse is from the Gospel of John in the New Testament. It records the Pharisees questioning Jesus about his testimony. They accuse him of bearing witness to himself, and therefore, his testimony cannot be true. The verse is structured as a direct quote from the Pharisees to Jesus.
[JHN.8.14] Yeshua responded and said to them: "If I testify about myself, my testimony is true, for I know from where I came and where I am going. But you do not know from where I come or where I am going." [§]
Yeshua responded and said to them: Even if I testify about myself, my testimony is true, because I know from where I came and where I am going. However, you do not know from where I come or where I am going.
This verse contains a statement made by Yeshua (Jesus) regarding the truthfulness of his own testimony and his knowledge of his origins and destination. It highlights a distinction between his understanding and that of his audience.
[JHN.8.15] You all judge according to the flesh, but I do not judge anyone. [§]
hoo-meis kata teen sar-ka kree-neh-teh, eh-go oo kree-noh oo-deh-na
This verse is from the Gospel of John 8:15. The verse is spoken by Jesus. 'Hoo-meis' refers to 'you' plural. 'Kata teen sar-ka' means 'according to the flesh'. 'Kree-neh-teh' means 'you judge'. 'Eh-go' means 'I'. 'Oo' means 'not'. 'Kree-noh' means 'I judge'. 'Oo-deh-na' means 'anyone'. Therefore, the verse speaks of judging others based on worldly standards versus divine judgement.
[JHN.8.16] And if I judge, then my judgement is truly valid, because I am not alone, but I and the Father who sent me are one. [§]
kai ean krino de ego, he krisis he eme alēthinos estin, hoti monos ouk eimi, all' ego kai ho pempas me patēr.
This verse originates from the Gospel of John, chapter 8, verse 16. It is spoken by Yahveh. The verse states that even if Yahveh judges, the judgement is true, as Yahveh is not alone, but with the Father who sent Yahveh. The core elements are ‘judge’, ‘judgement’, ‘truth’, ‘alone’, ‘Father’ and ‘sender.’
[JHN.8.17] And in the law of you it has been written that two people's testimony is true. [§]
kai en to nomo de to hymetero gegraptai hoti duo anthropon he martyria althes estin
This verse comes from the New Testament, specifically John 7:8. It speaks about the law and the need for multiple witnesses to confirm truth. The original language is Koine Greek. I will treat the names of God as they appear in the Old Testament, though this verse does not contain any. I will translate names literally, prioritizing accuracy over tradition. As there are no divine names in this verse, this principle is not applied here.
[JHN.8.18] I am the one witnessing concerning myself, and the Father who sent me also witnesses concerning me. [§]
ego eimi ho marturon peri emautou kai marturei peri emou ho pemsas me pater.
This verse is from the Gospel of John, chapter 8, verse 18. It is a statement by Jesus concerning his testimony. "Ego eimi" means "I am". "Ho marturon" means "the witness". "Peri emautou" means "concerning myself". "Kai marturei" means "and witnesses". "Peri emou" means "concerning me". "Ho pemsas me pater" means "the father who sent me". The verse describes Jesus testifying to his own character and the Father also testifying to his character.
[JHN.8.19] They said therefore to Him, "Where is your God, your father?" Jesus responded, "You do not know me, nor do you know my God, my Father. If you had known me, you would also have known my God, my Father." [§]
They said therefore to Him, "Where is your father?" Jesus responded, "You do not know me, nor do you know my Father. If you had known me, you would also have known my Father."
This verse recounts a dialogue where Jesus is questioned about his father. The individuals questioning Jesus do not understand his relationship with God. Jesus responds by stating that a knowledge of him implies a knowledge of God, his Father. We're maintaining the literal translation of names, and avoiding any traditional theological interpretations embedded in common translations.
[JHN.8.20] These sayings He spoke in the treasury, teaching in the temple, and no one seized Him, because His time had not yet come. [§]
Tau-ta ta rhe-ma-ta e-la-le-sen en to ga-zo-phy-la-ki-o di-da-skon en to ie-ro, kai ou-deis epia-sen au-ton, ho-ti ou-po ele-ly-thei he ho-ra au-tou.
This verse describes Jesus speaking in the temple courts. The Greek word 'ῥήματα' (rhe-ma-ta) means 'sayings' or 'words'. 'ἐλάλησεν' (e-la-le-sen) is the past tense of 'to speak'. 'γαζοφυλακίῳ' (ga-zo-phy-la-ki-o) refers to the treasury of the temple. 'διδάσκων' (di-da-skon) means 'teaching'. 'ἱερῷ' (ie-ro) means 'temple'. 'ἐπίασεν' (epia-sen) means 'to seize' or 'to arrest'. 'οὔπω' (ou-po) means 'not yet'. 'ἐληλύθει' (ele-ly-thei) is the perfect tense of 'to come'. 'ὥρα' (ho-ra) means 'hour' or 'time'. 'αὐτοῦ' (au-tou) means 'his'.
[JHN.8.21] Therefore, he said to them again: I am going, and you will seek me, and in your sin, you will die. Wherever I am going, you are not able to come. [§]
Ei-pen oun pa-lin au-tois: eg-o hu-pa-go kai ze-te-se-te me, kai en tee ha-mar-tee-a hu-mon a-po-thane-i-ste: ho-pou eg-o hu-pa-go hu-meis ou du-na-ste el-thein.
This verse is from the Gospel of John. It contains a statement made by a divine speaker to a group of people. The speaker declares that they are going away, and those listening will seek them, but will die in their sin because they cannot follow where the speaker is going. The key elements are departure, seeking, death in sin, and the inability to follow.
[JHN.8.22] Therefore the Jews said, "Does he intend to kill himself, because he says, 'Wherever I go, you cannot come?'" [§]
leh-gon oon hoi iou-dai-oi mee-tee a-po-kte-nee heau-ton ho-tee leh-gee ho-poo eh-go hoo-pah-go hoo-meis oo doo-nah-the el-theen
This verse is spoken by Jewish people questioning Jesus. They are asking if he intends to take his own life, based on his statement about going to a place they cannot follow. The verse is a direct quote of their question, reflecting their misunderstanding of Jesus’s statement about going to be with the Father.
[JHN.8.23] And He said to them: "You are from below, but I am from above. You are of this world, but I am not of this world." [§]
kai elegen autois: humeis ek ton kato este, ego ek ton ano eimi: humeis ek toutou tou kosmou este, ego ouk eimi ek tou kosmou toutou.
This verse is from the Gospel of John, chapter 8, verse 23. It features Jesus speaking to a group of people. The verse discusses origins – where people come from versus where Jesus comes from. The key words relate to ‘below’ versus ‘above’ and ‘this world’ versus not being ‘of this world.’
[JHN.8.24] Therefore I say to you that you will die in your sins. For if you do not believe that I am, you will die in your sins. [§]
ei-pon oon hoo-meen ho-ti a-po-tha-nei-se-the en tais ha-mar-ti-ais hoo-mon; ea-an gar mee pis-teu-se-te ho-ti e-go ei-mee, a-po-tha-nei-se-the en tais ha-mar-ti-ais hoo-mon.
This verse is from the Gospel of John. It speaks of dying in one's sins, contingent on a lack of belief in the speaker's identity. The speaker is claiming to be a specific entity. This translation will reflect that claim, along with literal translations of other important terms.
[JHN.8.25] Therefore they said to him, “Who are you?” Jesus said to them, “The beginning of what I also speak to you?” [§]
They said therefore to him, “You who are you?” He said to them, Jesus, “The beginning of what also I speak to you?”
This verse comes from the Gospel of John, chapter 1, verse 19. The verse records a conversation between Jesus and some messengers sent from the religious authorities. They ask Jesus to identify himself. Jesus responds with a rhetorical question, hinting at his divine nature and role as the originator of the message he shares.
[JHN.8.26] I have many things to speak and to judge concerning you, but the one who sent me is true, and I speak to the world those things which I heard from him. [§]
polla echo peri humon lalein kai krinein, all’ ho pempsas me alēthēs esti, ka ego ha ēkousa par’ autou tauta lalō eis ton kosmon.
This verse contains pronouncements about speaking and judging concerning those addressed, asserting the truthfulness of the one who sent the speaker, and claiming the speaker is relaying what was heard from that sender to the world. The names of God do not appear in this verse.
[JHN.8.27] They did not know that the Father to them was saying. [§]
ook eggnosan hoti ton patara autois elegen
This verse is from the Gospel of John, chapter 8, verse 19. It states that they did not know that the Father was speaking through Jesus. 'Ouk' is a negative particle meaning 'not'. 'Egnosan' is the aorist active indicative third-person plural of 'ginosko', meaning 'to know'. 'Hoti' is a conjunction meaning 'that'. 'Ton patara' means 'the Father'. 'Autois' means 'to them'. 'Elegen' is the imperfect active indicative third-person singular of 'lego', meaning 'to say'.
[JHN.8.28] Therefore Jesus said to them: When you lift up the son of the human, then you will know that I am, and from myself I do nothing, but as the father taught me, these things I speak. [§]
eipen oun [autois] ho Iesous: hotan hypsosete ton huion tou anthroopou, tote gnosesethe hoti ego eimi, kai ap’ emautou poio ouden, alla kathos edidaxen me ho pater tauta lalo.
This verse comes from the Gospel of John 8:28. It records a statement made by Jesus to a crowd. The key phrases are: 'huion tou anthroopou' meaning 'son of the human', 'ego eimi' meaning 'I am', and 'ho pater' meaning 'the father'. The verse centers around Jesus' declaration of his identity and the source of his teachings.
[JHN.8.29] And the one who sent me is with me; he has not left me alone, because I always do the things that are pleasing to the Gods. [§]
kai ho pepsas me met' emou estin; ouk apheken me monon, hoti ego ta aresta auto poo pantote.
This verse is from the Gospel of John, chapter 8, verse 29. It reads, “and the one who sent me is with me; he has not left me alone, because I always do the things that are pleasing to him.” The names of God are not directly present in the original Greek text. However, the pronoun 'him' refers to 'the Gods', as the verse denotes pleasing 'him'.
[JHN.8.30] While these things were being said by him, many believed in him. [§]
Tah-oo-tah au-too la-loo-on-tos pol-loi ep-ee-steu-san eis au-ton.
This verse describes many people believing in 'him' while 'he' was speaking. The original text doesn't specify who 'he' is, and is reliant on context. The verse simply states a reaction to speech.
[JHN.8.31] Then Jesus spoke to the Jews who had trusted in him, saying, "If you continue in my word, you are truly my disciples." [§]
Elegen oun ho Iesous pros tous pepisteukotas autoi Ioudaious: ean humeis meineite en to logo to emo, alethees mathetai mou este.
This verse is from the Gospel of John 8:31. It translates roughly as, "Then Jesus said to the Jews who had believed in him, 'If you abide in my word, you are truly my disciples.'" The relevant terms are 'Iesous' (Jesus), 'Ioudaioi' (Jews), 'logos' (word), and 'mathetai' (disciples). No names of God appear in this verse, so literal translation of divine names is not required. The verse focuses on the relationship between Jesus and those who believe in him, centered on adherence to his teachings.
[JHN.8.32] And you will know the truth, and the truth will liberate you. [§]
kai gnosehte ten aletheian, kai he aletheia eleutherosei humas
This verse originates from the New Testament, specifically John 8:32. It’s originally written in Koine Greek. ‘Kai’ means ‘and’. ‘Gnosehte’ is the future active indicative second person plural of ‘ginosko,’ meaning ‘to know’. ‘Ten’ is the accusative singular feminine definite article ‘the’. ‘Aletheian’ is the accusative singular feminine form of ‘aletheia,’ meaning ‘truth’. ‘He’ is the nominative singular feminine definite article ‘the’. ‘Eleutherosei’ is the future active indicative third person singular of ‘eleutheroo,’ meaning ‘to liberate’ or ‘to set free.’ ‘Humas’ is the accusative plural pronoun ‘you’.
[JHN.8.33] They responded to him, "We are the offspring of Abraham, and we have never been slaves to anyone. How then do you say that you will be made free?" [§]
apokrithesan pros auton sperma Abraam esmen kai oudeni dedouleukamen potepote pos su legeis hoti eleutheroi genesesthe
This verse is from the Gospel of John 8:39. It represents a response to Jesus. The speakers are claiming lineage from Abraham and asserting they have never been enslaved. They question Jesus' claim that they will be freed. The original text is Greek, not the original language of the Old Testament.
[JHN.8.34] Jesus responded to them: "Truly, truly I say to you that everyone who does sin is a slave of sin." [§]
apekrīthē autois ho Iēsous: amēn amēn legō humin hoti pas ho poiōn tēn hamartian doulos estin tēs hamartias.
This verse is from the Gospel of John, chapter 8, verse 34. The speaker, Iēsous, is responding to those who believed in him. He asserts that anyone who practices sin is enslaved to sin. The original text is in Koine Greek, and the verse utilizes repetition ('amēn amēn') for emphasis. 'Doulōs' denotes servitude or slavery. 'Hamartia' refers to missing the mark, or sin.
[JHN.8.35] However, the slave does not remain in the household for the age, the son remains for the age. [§]
ho de doulos ou menei en te oikia eis ton aiona, ho huios menei eis ton aiona.
This verse discusses the difference between a servant and a son within a household, emphasizing permanence. 'Doulos' refers to a slave or servant, and 'huios' refers to a son. 'Menei' signifies 'remains' or 'abides'. 'Aiona' means 'age' or 'eternity'. The verse contrasts the temporary stay of a servant with the permanent dwelling of a son.
[JHN.8.36] If therefore the son frees you, you will truly be free. [§]
ean oun ho huios humas eleutherose, ontos eleutheroi esesthe
This verse uses the Greek word 'huios' meaning 'son'. 'Humas' is 'you' (plural). 'Eleutherose' means 'will free' or 'will liberate'. 'Ontos' means 'truly' or 'indeed'. 'Eleutheroi' is 'free' (plural). 'Esesthe' is 'you will be'. This verse speaks of liberation through a son.
[JHN.8.37] I know that you are the seed of Abraham, but you seek to kill me, because my word does not fit within you. [§]
Oy-da hot-ee sper-mah Av-ra-ahm es-teh; al-lah zeh-tay-teh meh ap-ok-teh-nai, hot-ee ho lo-gos ho em-os oo kho-ray-ee en hoo-meen.
This verse is from the Gospel of John, chapter 8, verse 37. It is spoken by Yahveh to those who claim to be descendants of Abraham. Yahveh states that He knows they are the seed of Abraham, but they are seeking to kill Him because His word does not dwell within them. The verse contains a mix of Greek grammar and cultural understanding, however the intent is clear.
[JHN.8.38] What I have seen from the Father, I speak. Therefore, you also do what you have heard from the Father. [§]
ha ego heoraka para to patri lalō, kai humeis oun ha ēkousate para tou patros poieite.
This verse originates from the Gospel of John 8:38 in the New Testament. It describes Jesus speaking to a group of people, stating that he is only saying what he has seen from his Father, and that they should do what they have heard from the Father. The original verse uses the definite article 'the' with 'Father' multiple times, indicating a specific, known Father.
[JHN.8.39] They responded and said to him, "Our father Abraham is." Jesus says to them, "If you are children of Abraham, you do the works of Abraham." [§]
Apekrisan kai eipan auto: ho pater hemon Abraam estin. legei autois ho Iesous: ei tekna tou Abraam este, ta erga tou Abraam epoiite.
This verse comes from the Gospel of John chapter 8, verse 39. The speakers are Jewish people responding to Jesus. They state their ancestor is Abraham. Jesus replies that if they are truly children of Abraham, they should perform the deeds of Abraham.
[JHN.8.40] Now you are seeking to kill a man who has spoken the truth to you, which he heard from God. Abraham did not do this. [§]
nun de zeteite me apokteinai anthropon hos ten alētheian humin lelalēka hēn ēkousa para tou theou. touto Abraam ouk epoiēsen.
This verse is from the Gospel of John (8:40). It states that the listeners are seeking to kill a man who has spoken truth to them, truth he heard from God, and that Abraham did not act in this way. The names of God are not explicitly used in this verse, so no direct translation of God's names is required. The word 'theou' is simply 'of God', and will be translated as 'of God'.
[JHN.8.41] You do the works of the father of you. They said then to him: We were not born from sexual immorality, one father we have, the God. [§]
humeis poieite ta erga tou patros humon. Eipan oun autoi: hemeis ek porneias ou gegennēmetha, hena patera echomen ton theon.
This verse comes from the Gospel of John 8:41. It represents a dialogue where some people accuse Jesus of not being the son of God. They claim their father is God, to demonstrate their lineage. "Humeis" means "you" (plural). "Poieite" means "do". "Ta erga" means "the works". "Tou patros humon" means "of the father of you". "Eipan oun autoi" means "they said then to him". "Hemeis" means "we". "Ek porneias" means "from sexual immorality". "Ou gegennēmetha" means "were not born". "Hena patera echomen" means "one father we have". "Ton theon" means "the God".
[JHN.8.42] Jesus said to them: If God the Father of you was, you would have loved me. For I came forth from God and have come. Nor did I come from myself, but that one sent me. [§]
eipen autois ho Iesous: ei ho theos pater humon en agapate an eme, ego gar ek tou theou exelthon kai heko; oude gar ap' emautou eleluitha, all' ekeinos me apesteilen.
This verse is from the Gospel of John, chapter 8, verse 42. It records Jesus speaking to a group of people who had believed in him. He questions their love for him, linking it to their relationship with God the Father. He asserts his divine origin, stating that he came from God and was sent by him, not acting on his own initiative. "Theos" is literally "God" and "pater" means "father". The verb tenses and conditional clauses indicate a hypothetical situation – if they truly loved God, they would love him.
[JHN.8.43] Why do you not recognize my speech? Because you are unable to hear my message. [§]
dee-ah teen lal-ee-an teen em-en oo gin-oh-ske-teh? ho-tee oo doo-nah-theh ah-koo-een ton lo-gon ton em-on.
This verse is spoken by Yeshua (Jesus) in the Gospel of John. He is lamenting that his listeners do not understand his speech. 'Lalia' refers to speech or the way someone talks. 'Logos' is 'word' or 'message.' The speaker asks why they do not recognize his way of speaking, because they are unable to hear his message.
[JHN.8.44] You are from the father, the devil, and the desires of your father you want to do. That one was a man-killer from the beginning, and in the truth he did not stand, because there is no truth in him. Whenever he speaks the falsehood, he speaks from his own possessions, because he is a liar and the father of him is also. [§]
hyumeis ek tou patros tou diaboulou este kai tas epithymias tou patros hymon thelete poiein. ekeinos anthropoktonos en ap' archeos kai en te altheia ouk esteken, hoti ouk estin altheia en auto. hotan lalei to pseudos, ek ton idion lalei, hoti pseudstes esti kai ho pater autou.
This verse comes from the Gospel of John 8:44. It describes the characteristics of those who do not believe in Jesus, linking them to a paternal figure who is a murderer and a liar. It's important to note that 'ho pater' is the definite article 'the father'. The verse claims this 'father' does not contain truth and speaks falsehoods from his own possessions. The verse uses the definite article 'the father' to highlight a specific, known entity.
[JHN.8.45] But I, that the truth I speak, you do not believe me. [§]
ego de hoti ten aletheian lego, ou pisteuete moi
This verse is from the Gospel of John, chapter 8, verse 43. It translates to "I, however, that the truth I speak, you do not believe me.". It's a statement by Jesus expressing frustration that those listening to him do not believe his truthful words. The 'ego de' signals a contrast or shift in focus. 'Hoti' introduces a clause expressing the content of what is being said. 'Ten aletheian' is 'the truth'. 'Lego' is 'I speak'. 'Ou' is a negative particle meaning 'not'. 'Pisteuete' is 'you believe'. 'Moi' is 'me'.
[JHN.8.46] Who among you convicts me of sin? If I speak truth, why do you not believe me? [§]
tis ex humon elegchei me peri hamartias? ei alētheian legō, dia ti humeis ou pisteuete moi?
This verse asks, "Who among you convicts me of sin? If I speak truth, why do you not believe me?" The verse uses rhetorical questions to challenge the listener's judgment. 'tis' means 'who', 'ex humon' means 'from among you', 'elegchei' means 'convicts', 'peri hamartias' means 'about sin', 'ei' means 'if', 'alētheian' means 'truth', 'legō' means 'I say', 'dia ti' means 'why', 'humeis' means 'you', 'ou' means 'not', and 'pisteuete' means 'believe'.
[JHN.8.47] The one who is from God hears the words of God. This is why you do not hear, because you are not from God. [§]
ho on ek tou theou ta rhemata tou theou akouei; dia touto humeis ouk akouete, hoti ek tou theou ouk este.
This verse comes from the Gospel of John, chapter 8, verse 47. It describes a distinction between those who are 'of God' and those who are not. 'ho on' refers to Jesus. 'theou' is possessive, 'of God'. 'rhemata' refers to words or sayings. The verse states that those who are 'of God' hear the words of God, and those who are not, do not. The structure relies on the preposition 'ek' which means 'from' or 'of'.
[JHN.8.48] The Judeans responded and said to him: "Are we not speaking correctly when we say that you are a Samaritan and have a demon?" [§]
Apokrinthēsan hoi Ioudaioi kai eipan autō: ou kalōs legomen hēmeis hoti Samaritēs ei su kai daimonion echeis?
This verse is from the Gospel of John 8:48. The Jewish people respond to Jesus. They are asking him if they are right to say he is a Samaritan and has a demon. The original verse is in Koine Greek, not related to any of the names of God.
[JHN.8.49] Jesus responded: "I do not have a demon, but I honor my Father, and you dishonor me." [§]
yeh-shoo-ah ah-peh-kree-theh: eh-go dai-mo-nee-on ook eh-kho, al-lah tee-moh toh pa-tehr moo, kai hu-meis a-tee-mah-zeh-teh meh.
This verse comes from the Gospel of John 8:19. 'Iesous' (Ἰησοῦς) is transliterated as 'yeh-shoo-ah' which is a phonetic approximation of 'Jesus'. 'Apekrinetho' (ἀπεκρίθη) translates to 'responded'. 'Ego' (ἐγώ) means 'I'. 'Daimonion' (δαιμόνιον) refers to a demon or possessed state. 'Ouk echo' (οὐκ ἔχω) means 'do not have'. 'Alla' (ἀλλά) means 'but'. 'Timo' (τιμῶ) means 'I honor'. 'Ton patera mou' (τὸν πατέρα μου) means 'my father'. 'Kai' (καὶ) means 'and'. 'Humeis' (ὑμεῖς) means 'you' (plural). 'Atimazete me' (ἀτιμάζετε με) means 'dishonor me'. Because the text is from the New Testament, and given the context, 'patera' (πατήρ) is understood to be 'Father' with a capital 'F'.
[JHN.8.50] I, however, do not seek my glory. There is the one seeking and judging. [§]
ego de ou zeto ten doxan mou; esti ho zeton kai krinon.
This verse is from the Gospel of John. It speaks about seeking glory. "Ego" means "I". "De" is a connector, similar to "and" or "but". "Ou" is a negative, "not". "Zeto" means "I seek". "Ten doxan mou" means "my glory". "Estin" means "is". "Ho zeton" means "the one seeking". "Kai krinon" means "and judging". The verse describes a distinction between someone who does not seek their own glory and the one who does seek and judge.
[JHN.8.51] Truly, truly I say to you, if anyone keeps my word, he will not see death into the age. [§]
Amen Amen lego humin, ean tis ton emon logon tereesei, thanaton ou me theoreesei eis ton aiona.
This verse comes from the Gospel of John 8:51. It is spoken by Jesus. "Amen Amen" is a strong affirmation, repeated for emphasis. "lego humin" means "I say to you". "ean tis" means "if anyone". "ton emon logon" means "my word". "tereesei" means "keeps" or "observes". "thanaton ou me theoreesei" literally means "death he will not see". "eis ton aiona" means "into the age" or "forever".
[JHN.8.52] Therefore, the Jews said to him, "Now we know that you have a demon. Abraham died, and so did the prophets. Yet you say, ‘If anyone keeps my word, they will not taste death forever.’ [§]
Ei-pon [oun] au-toi hoi Iou-dai-oi: nu-n eg-no-ka-men ho-ti dai-mo-ni-on ech-eis. Abra-am a-pe-tha-nen kai hoi pro-phe-tai, kai su le-geis: e-an tis ton lo-gon mou te-re-sei, ou me geu-sa-tai tha-na-tou eis ton ai-o-na.
This verse comes from the Gospel of John 8:52. The Jews are speaking to Jesus. They accuse him of being possessed by a demon. They point out that Abraham and the prophets all died, and yet Jesus claims that anyone who keeps his word will never taste death. The verse uses direct speech, alternating between the Jews’ statement and Jesus’ implied claim.
[JHN.8.53] Are you not greater than our God Abraham, who died? And the Gods also died. What are you declaring yourself to be? [§]
mee soo mazeon ei too patros hemoon Avraam, hostis apethanen; kai hoi prophetai apethanon. tina seauton poieis?
This verse is from the Gospel of John (8:53). It is a rhetorical question posed to Jesus by the Jewish leaders. They are questioning his claim to be greater than Abraham. The verse essentially asks, "Are you greater than our father Abraham, who died? And the prophets died. What do you make yourself out to be?"
[JHN.8.54] Yehoshua responded: If I glorify myself, my glory amounts to nothing. It is my Father who glorifies me, the one whom you declare is God of you. [§]
yeh-shoo-ah re-spahn-ded: if I glorify myself, my glory is nothing. It is my father who glorifies me, whom you say that God of you is.
This verse is spoken by Yehoshua (Jesus). He states that any glory He receives is not self-proclaimed, but comes from His Father. He then notes that those listening acknowledge this Father as 'God of you'. The original text uses 'Patēr' (Father) and 'Theos' (God), and the verse references a first person pronoun ('I', 'my').
[JHN.8.55] And you have not known him, but I know him. And if I were to say that I do not know him, I would be like you, a liar. But I know him, and I keep his word. [§]
kai ouk egnōkate auton, egō de oida auton. kān eipō hoti ouk oida auton, esomai homoios humin pseustes· all’ oida auton kai ton logon autou tērō.
This verse is from the Gospel of John 8:25. It is a statement by Jesus to a group questioning his identity. He states they do not know who he is, but he knows himself. If he were to claim he did not know himself, he would be like them, a liar. He affirms he knows himself and keeps his word. The pronoun "auton" refers to himself. The verse is essentially a claim of self-awareness and truthfulness contrasted with the skepticism of the questioners.
[JHN.8.56] Abraham, the father of you all, rejoiced that he might see my day, and he saw it and was glad. [§]
Abraham ho pater humon egalliasato hina idei ten hemeran ten emen, kai eiden kai echaré.
This verse is from the Gospel of John, chapter 8, verse 56. It refers to Abraham rejoicing to see the speaker's day, and that he did see it and was glad. The original text is Koine Greek. The verse speaks of Abraham's foresight regarding the coming of the Messiah. 'Pater' means 'father', 'humon' means 'of you', 'egalliasato' means 'rejoiced', 'hina' means 'that', 'idei' means 'he might see', 'hemeran' means 'day', 'emen' means 'my', 'eiden' means 'he saw', and 'echaré' means 'he rejoiced'.
[JHN.8.57] Therefore the Jews said to him, "You are not yet fifty years old, and you have seen Abraham?" [§]
ei-pon oon hoi iou-dai-oi pros au-ton pen-ten-kon-ta et-e oup-o ech-eis kai Abraam he-o-ra-kas
This verse is from the Gospel of John 8:57. It represents the response of the Jews to Jesus’ statement about being before Abraham. The Jews question how Jesus could have seen Abraham, given his apparent young age. The verse doesn't contain any names of God, so it does not require literal translation of divine names. It is standard Koine Greek, and the translation provided aims for natural English.
[JHN.8.58] Yahveh said to them, "Truly, truly I say to you, before Abraham came into being, I am." [§]
Yahveh said to them, "Truly, truly I say to you, before Abraham came into being, I am."
This verse presents a direct statement from Yahveh (Jesus) concerning his pre-existence. "Abraam" is a proper noun and is left as is. "Eimi" is the first person singular present indicative of "to be," and is translated as "I am." The repetition of "Amen" is translated as "Truly." The verse asserts Yahveh's existence prior to Abraham's birth, highlighting Yahveh's eternal nature.
[JHN.8.59] Therefore, they sought stones in order to throw upon him. But Jesus hid himself and went out from the temple. [§]
Hiran oun lithous hina balosin ep' auton. Iesous de ekrybe kai exelen ek tou hierou.
This verse describes a situation where people sought stones to throw at someone, and that person, Jesus, hid himself and left the temple. "Hiran" is a command to throw. "Oun" is a coordinating conjunction, meaning "therefore" or "so." "Lithous" means "stones." "Hina" introduces a purpose clause, meaning "in order that." "Balosin" is the subjunctive mood of "to throw." "Ep' auton" means "upon him." "Iesous" is the name "Jesus." "De" is a coordinating conjunction, often translated as "and" or "but." "Ekrybe" means "hid himself." "Kai" means "and." "Exelen" means "went out" or "departed." "Ek tou hierou" means "from the temple".
JHN.9
[JHN.9.1] And passing by, He saw a man blind from birth. [§]
Kai paragon eiden anthropon tuphlon ek geneteos.
This verse is from the Gospel of John, chapter 9, verse 1. It describes Jesus passing by a man who was blind from birth. 'Kai' means 'and'. 'Paragon' means 'passing by'. 'Eiden' is the third-person singular past active indicative of 'horao', meaning 'to see'. 'Anthropon' is 'a man', accusative case. 'Tuphlon' is 'blind', accusative case, modifying 'anthropon'. 'Ek geneteos' means 'from birth'.
[JHN.9.2] And they asked him, his students, saying: 'Teacher, who sinned, this one or his parents, so that blind he would be born?' [§]
kai ehrotesan autōn hoi matētai autou legontes: rabbī, tis hēmarten, houtos ē hoi goneis autou, hina tuphlos genēthē?
This verse is from the Gospel of John 9:2. The disciples ask Jesus about the cause of a man's blindness. They inquire whether the blindness is a result of the man's own sin or the sin of his parents. The words are from the Koine Greek, not from any source text with names of God. Therefore, there are no names of God to translate. I will provide a direct, literal translation of the entire verse.
[JHN.9.3] Jesus responded: "This one did not sin, nor did his parents, but so that the works of God might be revealed in him." [§]
apokrithee Ieesoos: oute houtos hahmarten oute hoi goneis autou, alla hina phanerothee ta erga tou theou en autoi.
This verse comes from the Gospel of John, chapter 9, verse 3. It describes Jesus’ response after healing a man born blind. Jesus clarifies that the man’s blindness was not due to his own sin or the sin of his parents. Instead, the purpose of his blindness was so that the works of God might be revealed in him. 'Apekrithee' means 'responded'. 'Ieesoos' is the transliteration of 'Jesus'. 'Houtos' refers to 'this one'. 'Hahmarten' means 'sinned'. 'Goneis' means 'parents'. 'Hina' signifies 'in order that'. 'Phanerothee' means 'be revealed'. 'Erga' means 'works'. 'Theou' refers to 'of God'. 'En' means 'in'. 'Autoi' means 'him'.
[JHN.9.4] We must work the works of the one who sent me while the day is. The night is coming when no one is able to work. [§]
hay-mas dye er-ga-zes-thai ta er-ga too pem-psan-tos me he-os hee-me-ra es-teen; er-khe-tai nux ho-te oo-deis du-na-tai er-ga-zes-thai.
This verse is originally from the Gospel of John 9:4 in the New Testament. The original language is Koine Greek. It describes a limited time to do the work sent by God. 'hay-mas' means 'us'. 'dye' means 'must'. 'er-ga-zes-thai' means 'to work'. 'ta er-ga' means 'the works'. 'tou pem-psan-tos me' means 'of the one who sent me'. 'he-os hee-me-ra estin' means 'while the day is'. 'er-khe-tai nux' means 'the night comes'. 'ho-te' means 'when'. 'oo-deis' means 'no one'. 'du-na-tai' means 'is able'.
[JHN.9.5] When I am in the world, I am the light of the world. [§]
hotan en to kosmo o, phos eimi tou kosmu
This verse originates from the Gospel of John 8:12 in the New Testament. It's a statement made by Yahveh, claiming to be the light of the world. The original Greek uses 'kosmos' which signifies the world, often referring to the inhabited world or the order of creation. 'Phos' means light. 'Eimi' is 'I am'.
[JHN.9.6] Having said these things, he spat on the ground and made mud from the spittle, and he anointed their eyes with the mud. [§]
Tau-ta ei-pon ehp-tee-sen kha-mai kai eh-poi-e-sen pe-lon ek too ptu-sma-tos kai eh-peh-khri-sen au-too ton pe-lon eh-pee tous of-tha-l-mous
This verse describes an act performed by someone who spat on the ground, made mud from the spittle, and then applied the mud to someone's eyes. The original text is in Koine Greek. We are only translating the names of God, and there are none present in this verse.
[JHN.9.7] And he said to him, "Go, wash in the pool of Siloam, which is interpreted as 'sent'." Therefore, he departed and washed, and he came seeing. [§]
kai eipen auto: hypage nipsai eis ten kolymbethran tou Siloam, ho hermeneuetai apestalmenos. apēlthen oun kai enipsato kai ēlthen blepon.
This verse is from the Gospel of John, chapter 9, verse 7. The speaker is Jesus, instructing a man who was born blind. The key phrase is regarding Siloam, which is explained as 'sent'. The verse describes the man going, washing, and then gaining sight.
[JHN.9.8] Therefore, the neighbors and those who had previously observed him, because he was a beggar, were saying: "Is this not the one who used to sit and beg?" [§]
hoi oun geitones kai hoi theorountes auton to proteron hoti prosaites en elegon: ouch houtos estin ho kathēmenos kai prosaitōn?
This verse discusses neighbors and those who previously observed a man known as a beggar. They are questioning if this same beggar is now sitting and begging.
[JHN.9.9] Some said that this one is, others said: not, but one similar to him is. That one said that I am. [§]
alloi elegon hoti houtos esti, alloi elegon: ouchi, all' homoios auto toi estin. ekeinos elegen hoti ego eimi.
This verse comes from a non-Biblical text (the Secret Gospel of Thomas). It describes a discussion about the identity of a figure, who then makes a claim about themselves. "alloi" means "others". "elegon" means "they said". "houtos" means "this one". "esti" means "is". "ouchi" means "not". "all'" means "but". "homoios" means "similar". "auto toi" means "to him". "ekeinos" means "that one". "ego" means "I".
[JHN.9.10] Therefore they said to him, "How were your eyes opened?" [§]
legon oun autoi pos oun eneochthesan sou hoi ophthalmoi
This verse comes from the Gospel of John, chapter 9, verse 10. It’s a question directed to a man who was born blind and has just been healed by Jesus. The question asks how his eyes were opened. "Legon" means "they say". "Oun" is a particle meaning "therefore" or "then". "Autoi" means "to him". "Pos" means "how". "Eneochthesan" means "were opened". "Sou" means "your". "Hoi ophthalmoi" means "the eyes".
[JHN.9.11] That man, the one called 'Yahveh is salvation', made mud and anointed my eyes, and told me to go and wash in the pool of Siloam. So I went and washed, and I regained my sight. [§]
ho anthropos ho legomenos Iesous pelon epoiesen kai epechrisen mou tous ophthalmous kai eipen moi hoti upage eis ton Siloam kai nipsai. apelthon oun kai nipsamenos aneblepsa.
This verse describes a man born blind who receives his sight after being healed by someone called 'Jesus'. The healing involves applying mud (pelos) to his eyes and washing in the pool of Siloam. 'Iesous' is a transliteration of the Aramaic/Hebrew name, and we will translate it literally as 'Yahveh is salvation'. 'Pelon' refers to mud or clay. 'Ophthalmous' are eyes. 'Siloam' is a place name, a pool. 'Nipsai' is to wash. 'Aneblepsa' means to look up or regain sight.
[JHN.9.12] And they said to him, "Where is that one?" He says, "I do not know." [§]
kai eipan autoi pou estin ekeinos legei ouk oida
This verse is from the Gospel of John, and asks about the whereabouts of John the Baptist. The verse consists of a conjunction ('and'), a verb ('they said'), a pronoun ('to him'), an adverb ('where'), a verb ('is'), a pronoun ('that one'), a verb ('says'), a particle ('not'), and a verb ('I know'). It is a simple question and answer.
[JHN.9.13] They bring him to the Pharisees, the one who used to be blind. [§]
They lead him to the Pharisees, the formerly blind one.
This verse describes someone being led to the Pharisees. The phrase "τον ποτε τυφλον" indicates a past state of blindness. I am directly translating the components of the sentence to achieve a literal rendering.
[JHN.9.14] Now it was a Sabbath on which day Jesus made mud and opened his eyes. [§]
en de sabbaton en hae hemera ton pelon epoiesen ho Iesous kai aneōixen autou tous ophthalmous.
This verse describes a Sabbath day when Jesus made mud and opened the eyes of a blind man. "Sabbaton" is the Greek word for Sabbath, representing a day of rest. "Pelon" means mud or clay. "Ophthalmous" refers to eyes. The verse details a healing miracle performed by Jesus on the Sabbath.
[JHN.9.15] Again therefore they asked him, and the Pharisees said, "How did you regain your sight?" But he said to them, "Mud was placed upon my eyes, and I washed, and I see." [§]
palin oun eerotao auton kai hoi Pharisaioi pos aneblepsen. ho de eipen autois: pelon epetheken mou epi tous ophthalmous kai enipsamen kai blepo.
This verse recounts an interaction between someone who had been healed of blindness and the Pharisees. They ask him how his sight was restored. He explains that someone applied mud to his eyes, he washed, and now he can see. The context indicates this 'someone' is Jesus.
[JHN.9.16] Therefore, some of the Pharisees said: "This man is not from God, because he does not keep the Sabbath." But others said: "How can a sinful human do such signs?" And there was a division among them. [§]
legeon oun ek ton Pharisaion tines: ouk estin houtos para theou ho anthropos, hoti to sabbaton ou tirei. alloi [de] legeon: pos dunatai anthropos hamartolos toiauta semeia poiein? kai schisma en autois.
This verse describes a debate among Pharisees about Jesus. Some claim that Jesus cannot be from God because he does not observe the Sabbath. Others argue that a sinful human could not perform such miraculous signs. This disagreement causes a division among them.
[JHN.9.17] Therefore, they said to the blind man again, "What do you say about him, that he opened your eyes?" And he said, "He is a prophet." [§]
legousin oun to tuflo palin: ti su legeis peri autou, hoti heneixen sou tous ophthalmous? ho de eipen hoti prophētes estin.
This verse comes from the Gospel of John, chapter 9, verse 26. It details a conversation following the healing of a man born blind. The religious leaders are questioning the healed man about Jesus. They ask him what he says about the one who opened his eyes. He responds that the man is a prophet.
[JHN.9.18] Therefore, the Jews did not believe concerning him that he had been blind and had regained his sight, until they called out to his parents, the one who had regained his sight. [§]
ouk episteusan oun hoi Ioudaioi peri autou hoti en tuphlos kai aneblepsen heos hotou ephōnesan tous goneis autou tou anablepsantos
This verse describes the reaction of the Jews to a man who was born blind but was then able to see. The verse details how they questioned his parents about his restored sight. The original text is in Koine Greek, not the original Biblical languages. Therefore a direct translation of names of God is not applicable here. We will focus on accurate rendering of the Greek text into English.
[JHN.9.19] And they asked them, saying, "Is this your son, whom you say was born blind? How then is he now seeing?" [§]
kai ehrotesan autous legontes, houtos estin ho huios humon, hon humeis legete hoti tuphlos egennethe? pos oun blepei arti?
This verse is from the Gospel of John, chapter 9, verse 19. It records a conversation following the healing of a man born blind. The religious authorities are questioning the man’s parents to understand how their son, who was known to be born blind, can now see. The question essentially asks, “Is this your son, the one you say was born blind? If so, how can he now see?” The verse relies on established knowledge of the man's condition before the healing to highlight the miraculous nature of the event.
[JHN.9.20] Therefore, his parents responded and said, "We know that this one is our son, and that he was born blind." [§]
hooi goneis autoou apekrithsan kai eipan oidamen hoti houtos estin ho huios hemon kai hoti tuphlos egennethai
This verse details the parents' response to questions about their son, who was born blind. 'Goneis' refers to parents. 'Apekrithsan' means 'responded'. 'Oidamen' means 'we know'. 'Houtos' means 'this one'. 'Huios' means 'son'. 'Tuphlos' means 'blind'. 'Egennethai' means 'was born'.
[JHN.9.21] But now, how he sees, we do not know, or who opened his eyes, we do not know. Question him; he has an age; he himself will speak concerning himself. [§]
pos de nun blepei ouk oidamen e tis enoixen autou tous ophthalmous hemeis ouk oidamen auton erotate helikian echei autos peri heautou lalese
This verse describes a situation where the speaker does not know how someone gained sight, or who opened their eyes. The speaker suggests that the person in question should be asked about their own experience, as they are the best source of information regarding their own story.
[JHN.9.22] These things his parents said because they were fearing the Judaeans; for already the Judaeans had decided that if anyone should confess Jesus as the Messiah, he would become excluded from the synagogue. [§]
taüta eïpan hoï goneïs autoü hotï ephoboünto tous Ioudaious̈; ëdë gär sunetëthënto hoï Ioudäioi hïna eän tis autoü homologësë Christon̈, aposunagogos genetäi.
This verse comes from the Gospel of John, chapter 9, verse 22. It details the reason the parents of the man born blind were hesitant to publicly acknowledge Jesus. They feared excommunication from the Jewish community. The verse describes a situation where the Jewish leaders had already decided that anyone confessing Jesus as the Messiah would be cast out of the synagogue. The verse utilizes the name of the people, the Judaeans, multiple times.
[JHN.9.23] Therefore his parents said that he has reached maturity, question him yourselves. [§]
dee-ah too hoo go-nay-tees af-too eh-payn hot-ee hay-lee-kee-ahn ekh-ay, af-ton ep-er-o-tee-sah-teh.
This verse comes from the account of Jesus in the Temple as a boy. The parents of Jesus are speaking to him, and are reported as saying that he is of age and should be questioned. The verse is a statement about the parents' belief that Jesus is old enough to understand and answer questions about his teachings.
[JHN.9.24] Therefore, they called out to the man who was blind a second time, and said to him: “Give glory to the God.” We know that this man is a sinner. [§]
Ephoneesan oun ton anthropon ek deuterou hos en tuphlos kai eipan auto: dos doxan to theo: hemeis oidamen hoti houtos ho anthropos hamartolos estin.
This verse describes a situation where people are speaking to a blind man for a second time. They ask him to give glory to God, stating their belief that this man is a sinner.
[JHN.9.25] He answered therefore, "I do not know if he is a sinner. One thing I know: that having been blind, I now see." [§]
he answered therefore that one: if a sinner is he, I do not know; one thing I know that being blind now I see.
This verse is from the Gospel of John in the New Testament. It is a direct quote from the man who was healed of his blindness. He is responding to a question about whether Jesus is a sinner. He states he does not know if Jesus is a sinner, but he *does* know that he, who was formerly blind, can now see. The original verse is in Koine Greek. As requested, I will translate directly, avoiding traditional theological phrasing. The verse does not contain any of the names of God that require literal translation.
[JHN.9.26] Therefore they said to him, "What did Yahveh do to you? How did Yahveh open your eyes?" [§]
ei-pon oon au-to-ee tee e-poi-e-sen soi pos a-noi-xen sou toos of-thal-moos
This verse is from the Gospel of John, chapter 9 verse 1. It’s a question asked to a man who was born blind after Yahveh had healed him. The questioner is asking what exactly Yahveh did to restore his sight, and how it was accomplished.
[JHN.9.27] He answered them: "I have already told you, and you did not listen. What again do you wish to hear? Or do you also wish to become disciples of him?" [§]
apekrithee autois: eipon hymin ēdē kai ouk ēkousate: ti palin thelete akouein? mē kai humeis thelete autou mathetai genesthai?
This verse comes from the Gospel of John. It records a response made to some people who were questioning Jesus. The speaker is lamenting that they have already spoken and those listening did not heed the message. The speaker then asks if they truly want to become disciples of the one being discussed.
[JHN.9.28] And they reviled him and said, "You are a student of that one, but we are students of Moses." [§]
kai eloydoreesan autoon kai eypoon soo mathetes ey ei ekeynou hemeis de too Moysayos esmen matetai
This verse originates from the Gospel of John, chapter 9, verse 28. It describes a reaction to Jesus after he healed a man born blind. The individuals speaking are Pharisees who are questioning the healed man and, by extension, Jesus. "Eloydoreesan" is a verb meaning they reviled or mocked. "Autoon" refers to him, the healed man. "Eypoon" is they said. "Soo" means you. "Ekeynou" means of him. "Hemeis" means we. "Too Moysayos" is of Moses. "Esmen" means we are. "Matetai" means students.
[JHN.9.29] We know that God spoke to Moses, but we do not know from where this man is. [§]
hay-mees oy-dah-men ho-tee mo-oo-say lay-lah-ken ho the-os, too-ton deh ook oy-dah-men po-ten es-teen.
This verse is from the Gospel of John 9:29. It states, "We know that God spoke to Moses, but we do not know where this man comes from.". The word 'theos' directly means 'God'.
[JHN.9.30] The man responded and said to them, "Indeed, the remarkable thing is that you do not know from where he comes, yet he has opened my eyes." [§]
apekrīthe ho anthrōpos kai eipen autois: en toutō gar to thaumaston estin, hoti humeis ouk oidate pothen estin, kai ānoixen mou tous ophthalmous.
This verse comes from the Gospel of John, chapter 9, verse 30. It is a response from a man who was born blind and has just had his sight restored by Jesus. He is speaking to those questioning him about how he regained his vision. The verse literally means, 'answered the man and said to them: in this indeed the wonderful thing is, that you do not know from where he is, and he opened to me the eyes.'
[JHN.9.31] We know that the Gods do not listen to sinners, but if anyone is God-fearing and does the Gods’ will, the Gods listen to that person. [§]
oi-da-men ho-ti ha-mar-to-lon ho the-os ouk a-kou-ei, al-l' e-an tis theo-se-bes ēi kai to the-le-ma au-tou poi-ei tou-tou a-kou-ei.
This verse discusses who the Gods listen to. "Hamartolon" means sinners. "Theos" means God. "Theosebes" means God-fearing or pious. The verse states that the Gods do not listen to sinners, but listen to those who are God-fearing and do the Gods’ will.
[JHN.9.32] From eternity it has not been heard that anyone opened the eyes of one born blind. [§]
ek tou aiōnos ouk ēkousē hoti ēnēixsen tis ophthalmous typhlou gegennēmenou
This verse originates from the Greek translation of the Old Testament, specifically Isaiah 29:18. It describes a miraculous event that has not been heard of since the beginning of time: someone opening the eyes of someone born blind. The verse speaks of a time when knowledge and understanding will be greatly increased, and miracles will become commonplace. The original Greek contains complex grammatical structures common in Septuagint texts.
[JHN.9.33] If not, this one is not from God, he is unable to do anything. [§]
ei mee en houtos para theou, ouk edunato poiein ouden
This verse is from the Gospel of John, chapter 5, verse 30. It states that unless someone is from God, they are unable to do anything. 'Theou' is the genitive singular of 'theos', meaning 'of God'. 'Houtos' refers to the person being discussed. 'Ouden' means 'nothing'.
[JHN.9.34] They responded and said to him, "Were you born entirely in sins, and are you teaching us?" And they cast him out. [§]
apékríthēsan kai eîpan autō: en hamartíais sú egenḗthēs hólos kai sú didáskeis hēmâs? kai exébalon auton éxō.
This verse describes a response to someone’s teaching. The people question the authority of the teacher, claiming they were born entirely in sin, and therefore are unfit to teach them. Consequently, they expel the teacher.
[JHN.9.35] Yesous heard that they had cast him out, and having found him, he said: "Do you believe in the Son of Man?" [§]
Yesous akousen hoti exebalon auton exo kai heurōn auton eipen: su pisteueis eis ton huion tou anthrōpou?
This verse is from the Gospel of John, chapter 9, verse 35. It describes a conversation between Yesous (Jesus) and a man who was born blind and subsequently healed. Yesous has just found the man after he was cast out by the religious leaders. He asks the man if he believes in the Son of Man.
[JHN.9.36] He answered and said, "And who is the Lord, that I might believe into him?" [§]
apokrithee ekheinos kai eipen kai tis estin kurie hina pisteuso eis auton
This verse is from the Gospel of John. The speaker is asking for clarification regarding the identity of someone. "Apokrithee" means "he answered". "Ekheinos" means "he". "Eipen" means "he said". "Kai" is a conjunction meaning "and". "Tis" means "who". "Estin" means "is". "Kurie" means "Lord". "Hina" means "that" or "in order that". "Pisteuso" means "I may believe". "Eis" means "into" or "to". "Auton" means "him".
[JHN.9.37] Jesus said to him, "And you have seen God, and the one speaking with you is that God." [§]
eipen auto toi ho Iesous kai heorakas auton kai ho lalon meta sou ekeinos estin
This verse comes from the Gospel of John, chapter 1, verse 34. It records a conversation between Jesus and Nathanael. Jesus states that Nathanael has seen God, and that the one speaking with him is indeed that God.
[JHN.9.38] And he said, "I believe, my Lord," and he worshiped him. [§]
ho de efe pistevo, kurie, kai prosekyneen auto
This verse is from the New Testament, specifically Mark 5:6. It describes a man possessed by demons reacting to Jesus. "ho de efe" means "and he said". "pistevo" means "I believe". "kurie" is the vocative case of "kyrios", meaning "Lord". "kai" means "and". "prosekyneen" means "he worshiped". "auto" means "him".
[JHN.9.39] And Jesus said, "I have come for judgment into this world, in order that those who do not see may see, and those who see may become blind." [§]
Kai eipen ho Iesous: eis krima ego eis ton kosmon touton elthon, hina hoi me blepontes blepousin kai hoi blepontes tuphloi genontai.
This verse is from the Gospel of John, chapter 9, verse 39. It is spoken by Jesus after healing a man born blind. "Kai" means "and". "eipen" means "said". "ho Iesous" means "the Jesus". "eis krima" means "for judgment" or "to judgment". "ego" means "I". "eis ton kosmon touton" means "into this world". "elthon" means "having come". "hina" means "in order that". "hoi me blepontes" means "those who do not see". "blepousin" means "may see". "kai" means "and". "hoi blepontes" means "those who see". "tuphloi genontai" means "may become blind". The verse speaks of Jesus coming into the world for judgment, where those who do not see may gain sight, and those who do see may become blind.
[JHN.9.40] Those with him heard these things from the Pharisees and said to him, "Are we also blind?" [§]
ay-koh-san ek ton far-ee-sai-on tah-oo-tah hoi met' au-too on-tes kai ei-pon au-too mee kai hay-meis too-floi es-men?
This verse describes disciples hearing complaints from Pharisees and then questioning Jesus. Specifically, they are asking if Jesus is suggesting they are spiritually blind, like the Pharisees.
[JHN.9.41] Jesus said to them, "If you were blind, you would not have sin. But now you say that you see, so your sin remains." [§]
eipen autois ho Iesous: ei tuphloi ete, ouk an eichete hamartian: nun de legete hoti blepomen, he hamartia humon menei.
This verse is from the Gospel of John, chapter 9, verse 41. It is spoken by Jesus to Pharisees who are questioning his healing of a man born blind. Jesus points out that if they were truly blind physically, they would not be held accountable for sin. However, since they claim to see, their sin remains. The verse is about spiritual blindness and accountability. 'eipen' means 'said', 'autois' means 'to them', 'ho Iesous' means 'the Jesus', 'ei' means 'if', 'tuphloi' means 'blind', 'ete' means 'you were', 'ouk an' is a negative construction meaning 'not', 'eichete' means 'you have', 'hamartian' means 'sin', 'nun' means 'now', 'de' means 'but', 'legete' means 'you say', 'hoti' means 'that', 'blepomen' means 'we see', 'he' means 'the', 'humon' means 'your', and 'menei' means 'remains'.
JHN.10
[JHN.10.1] Truly, truly I say to you, the one not entering through the gate into the courtyard of the sheep, but climbing from another place, that one is a thief and a robber. [§]
Amen amen lego humin, ho me eiserechomenos dia tes thuras eis ten aulen ton probaton all’ anabainon allachothen ekeinos kleptes estin kai lestes.
This verse speaks of entering the sheepfold. The speaker emphasizes that anyone who does not enter through the gate, but climbs in another way, is a thief and a robber. 'Amen' is a declaration of truth. 'Humin' refers to 'you' in the plural. 'Ho' means 'the'. 'Me' means 'not'. 'Eis' means 'into'. 'Tes' means 'the'. 'Thuras' means 'gate'. 'Aulen' means 'courtyard'. 'Ton probaton' means 'of the sheep'. 'All’' is a contraction meaning 'but'. 'Anabainon' means 'climbs'. 'Allachothen' means 'from another place'. 'Ekeinos' means 'that one'. 'Kleptes' means 'thief'. 'Estin' means 'is'. 'Kai' means 'and'. 'Lestes' means 'robber'.
[JHN.10.2] But the one entering through the door is a shepherd of the sheep. [§]
ho de eiserchomenos dia tes thyras poimen estin ton probaton
This verse describes the one who enters through the door as a shepherd of the sheep. 'ho' is 'the', 'de' is 'but/and', 'eiserchomenos' is 'the one entering', 'dia' is 'through', 'tes thyras' is 'the door', 'poimen' is 'shepherd', 'estin' is 'is', and 'ton probaton' is 'of the sheep'.
[JHN.10.3] This gatekeeper opens the gate, and the sheep hear the voice of him. He calls his own sheep by name and leads them out. [§]
too-toh ho thuro-ros a-noi-gei kai ta pro-ba-ta tes pho-nes au-tou a-kou-ei kai ta i-dia pro-ba-ta pho-nei kat’ o-no-ma kai ex-a-gei au-ta.
This verse describes a gatekeeper opening the gate, and sheep responding to the voice of the gatekeeper, who calls his own sheep by name and leads them out. The original text uses the definite article "the" frequently, and emphasizes ownership with phrases like "his own".
[JHN.10.4] When he casts out all his own possessions, he goes before them, and the sheep follow him, because they know his voice. [§]
hotan ta idia panta ekballei, emprosthen autōn poreuetai kai ta probata autō akoluthei, hoti oidasin tēn phōnēn autou
This verse describes a shepherd leading his sheep. The shepherd casts out his own belongings first, then proceeds, and the sheep follow him because they recognize his voice. The word 'hotan' indicates 'when'. 'Ta idia' means 'his own things'. 'Ekballei' means 'casts out'. 'Emprosthen autōn' means 'before them'. 'Poreuetai' means 'he goes/proceeds'. 'Ta probata' means 'the sheep'. 'Akoluthei' means 'they follow'. 'Hoti' means 'that/because'. 'Oidasin' means 'they know'. 'Tēn phōnēn' means 'the voice'. 'Autou' means 'his'.
[JHN.10.5] However, they will not follow a stranger, but they will flee from him, because they do not know the sound of the stranger’s voice. [§]
allotriō de ou mē akolouthēsousin, alla pheuxontai ap’ autou, hoti ouk oidasin tōn allotriōn tēn phōnēn.
This verse discusses a refusal to follow a stranger and instead fleeing from them, because the sound of their voice is unknown. The original Greek uses 'allotrios' which means 'of another, belonging to another, strange, foreign'. It is repeated, emphasizing the 'otherness' of the person. 'Phōnēn' refers to a sound or voice. The structure uses a negative command with a 'mē' (not) and a future tense verb.
[JHN.10.6] This saying, Jesus spoke to them, but they did not understand what that He was speaking to them. [§]
Tavtin tin paroiamian eipen autois ho Iēsous, ekeinoi de ouk ēgnosan tina ēn ha elalei autois.
This verse, found in John 10:6, is originally written in Koine Greek. It states that Jesus spoke a parable to the people, but they did not understand what He was talking about. The verse uses common Greek words for 'this', 'parable', 'said', 'to them', 'Jesus', 'they', 'not', 'understand', 'what', 'was', 'speaking'. The 'ho' before 'Iēsous' is the definite article 'the'. The 'ha' is a relative pronoun 'that/which'.
[JHN.10.7] Therefore Jesus said again: "Truly, truly I tell you that I am the door of the sheep." [§]
Ei-pen oun pa-lin ho Ie-sous: a-men a-men le-go hu-min ho-ti e-go ei-mi he thu-ra ton pro-ba-ton.
This verse is from the Gospel of John, chapter 10, verse 7. It states that Jesus is the door to the sheep. The original text uses the word 'thu-ra', which directly translates to 'door'. The verse emphasizes Jesus's role as the access point to salvation and relationship with the Gods.
[JHN.10.8] All who came before me are thieves and robbers, but the sheep did not hear them. [§]
pan-tes ho-soy eel-thon pro em-oo klep-tai ei-sin kai li-stai al-lah ouk ay-koo-san au-ton ta pro-ba-ta.
This verse appears to be a translation of John 10:8 from the Greek text. Breaking down the words: "pan-tes" means all, "ho-soy" means whoever, "eel-thon" means came, "pro em-oo" means before me, "klep-tai" means thieves, "ei-sin" means are, "kai" means and, "li-stai" means robbers, "al-lah" means but, "ouk" is a negative particle, "ay-koo-san" means they heard, "au-ton" means them, "ta pro-ba-ta" means the sheep. The verse speaks of those who came before the speaker, acting as thieves and robbers, and the sheep not listening to them.
[JHN.10.9] I am the door. Through me, if anyone enters, they will be saved and will come in and go out and will find pasture. [§]
ego eimi hee thura; di' emou ean tis eiselthei sothetsetai kai eiseleusetai kai exeleusetai kai nomen heursei.
This verse is spoken by a figure who identifies as a doorway. The speaker claims that entry through them leads to salvation, coming and going, and finding pasture. "Ego eimi" is the first person singular present active indicative of "to be". "Thura" is the nominative singular feminine of "thura", meaning door. "Di' emou" means 'through me'. "Ean tis" means 'if anyone'. "Eiselthei" is the subjunctive mood of entering. "Sothetsetai" means 'will be saved'. "Eiseleusetai" and "exeleusetai" both refer to entering and exiting. "Nomen" means pasture. "Heursei" means 'will find'.
[JHN.10.10] The thief comes only in order to steal and sacrifice and destroy; I have come in order that they might have life, and might have abundance. [§]
ho kleptes ou erchetai ei me hina klepsei kai thusai kai apolesei; ego elthon hina zoen echosin kai perisson echosin.
This verse originates from the Gospel of John, chapter 10, verse 10. It speaks of a thief who comes to steal, kill, and destroy, contrasting this with the speaker who has come to give life and more abundant life. The verse uses the definite article 'the' before 'thief' and employs a conditional structure ('if not' - 'ei me') to emphasize the thief's sole purpose. The verbs 'steal,' 'sacrifice,' and 'destroy' describe the thief’s actions, while 'have life' and 'have abundance' describe the speaker's purpose.
[JHN.10.11] I am the shepherd, the good one. The shepherd, the good one, places his soul for the sheep. [§]
Eh-goh ei-mee hoh poi-men hoh kah-los. Hoh poi-men hoh kah-los teen psuk-hen au-too tee-thee-seen hue-per ton pro-ba-ton.
This verse comes from the Gospel of John. The first word, 'ego eimi,' is 'I am.' 'Hoh poi-men' is 'the shepherd.' 'Kah-los' means 'good.' 'Teen psuk-hen au-too' means 'his soul.' 'Tee-thee-seen' means 'places' or 'lays down.' 'Hue-per' means 'for' and 'ton pro-ba-ton' means 'the sheep'. This is a well-known verse about Jesus as the good shepherd who is willing to sacrifice himself for his flock.
[JHN.10.12] The hired worker, who is not a shepherd, for whom the sheep are not his own, observes the wolf coming and abandons the sheep and flees – and the wolf seizes them and scatters them. [§]
ho misthoetos kai ouk on poimen, hou ouk estin ta probata idia, theorei ton lykon erchomenon kai aphiesin ta probata kai pheugei – kai ho lykos harpazei auta kai skorpizei –
This verse describes a hired worker, who is not a true shepherd, seeing a wolf approach and abandoning the sheep, allowing the wolf to scatter them. The words here are fairly straightforward in terms of their meaning. The verse doesn't directly mention God by name, but the metaphor of shepherd and flock is commonly used to represent God and the people.
[JHN.10.13] That a hired one is, and it does not concern him about the sheep. [§]
hoti misthotos estin kai ou melei autoi peri ton probaton
This verse describes a hired worker who does not care for the sheep. 'Hoti' means 'that' or 'because'. 'Misthotos' means 'hired'. 'Estin' is the verb 'to be'. 'Kai' means 'and'. 'Ou' is a negative particle meaning 'not'. 'Melei' signifies care or concern. 'Autoi' is a pronoun meaning 'to him' or 'for him'. 'Peri' indicates 'about' or 'concerning'. 'Ton probaton' means 'the sheep'.
[JHN.10.14] I am the God, the good shepherd, and I know my own, and my own know me. [§]
Eh-goh eh-mee hoh poi-men hoh kah-los kai ghee-noh-skoh tah eh-mah kai ghee-noh-skoo-seen meh tah eh-mah
This verse is from the Gospel of John (10:14). The key words are 'ego eimi' meaning 'I am', 'poimen' meaning 'shepherd', and 'em(a)' meaning 'mine' or 'my'. This verse speaks of the intimate knowledge between the speaker and those who belong to him.
[JHN.10.15] Just as the Father knows me, and I know the Father, and I place my soul for the sake of the sheep. [§]
kathos ginoskei me ho pater ka ego ginosko ton patera, kai ten psyche mou tithemi hyper ton probaton.
This verse, from the Gospel of John, expresses a deep knowing between the Father and the Son, and the Son’s willingness to sacrifice himself for his followers. 'Pater' is Father, 'psyche' is soul, and 'probaton' is sheep. The verb 'ginosko' means to know in a deep, intimate way, not simply to be aware of.
[JHN.10.16] And I have other sheep which are not of this fold; those also I must bring, and they will hear my voice, and they will become one flock, one shepherd. [§]
kai alla probata echo ha ouk estin ek tes aules tautes; kaikeina dei me agagein kai tes phoneos mou akousousin, kai genesontai mia poimne, heis poimen.
This verse comes from the Gospel of John, chapter 10, verse 16. It describes Yahveh having other sheep not of this fold, and needing to bring them in, so that there will be one flock and one shepherd. The verse uses the Greek words 'alla' (other), 'probata' (sheep), 'echo' (I have), 'oouk estin' (are not), 'ek' (from), 'tes aules' (the fold), 'dei' (it is necessary), 'agagein' (to bring), 'phoneos' (voice), 'akousousin' (they will hear), 'genesontai' (they will become), 'mia' (one), 'poimne' (flock), and 'heis' (one) 'poimen' (shepherd).
[JHN.10.17] Because of this, my Father loves me, for I place my soul, so that again I may receive it. [§]
Dia tou touto me ho pater agapao hoti ego tithemi ten psyche mou, hina palin labo auten.
This verse is from the Gospel of John 10:17. It states the reason the Father loves the speaker, which is that the speaker is willing to give up their life, so that they may take it back again. The verse speaks to a voluntary sacrifice and subsequent restoration. The names of God do not appear in this verse.
[JHN.10.18] No one takes it from me, but I lay it down of my own accord. I have authority to lay it down, and I have authority to take it up again. This commandment I have received from my Father. [§]
oudeis airei autēn ap’ emou, all’ egō tithēmi autēn ap’ emautou. exousian echō theinai autēn, kai exousian echō palin labein autēn; tautēn tēn entolēn elabon para tou patros mou.
This verse comes from the Gospel of John 10:18. It describes the authority of the speaker, who identifies himself as the Messiah, over his own life. He states that no one takes his life from him, but he lays it down voluntarily, and that he has the authority to take it up again. He attributes this authority to a commandment he received from his Father. The names of God do not appear in this verse, so we'll translate the words as they appear.
[JHN.10.19] A split happened again among the Jews because of these words. [§]
Schisma palin egeneto en tois Ioudaiois dia tous logous toutous.
This verse is from the Gospel of John, chapter 10, verse 19. It describes another division among the Jews because of the words Jesus spoke. The word 'schisma' means a split or division. 'Palin' means again. 'Egeneto' means came about or happened. 'En tois Ioudaiois' means among the Jews. 'Dia tous logous toutous' means because of these words.
[JHN.10.20] And many of them were saying, "He has a demon and is raving. Why do you listen to Him?" [§]
legontes de polloi ex autōn, daimonion echei kai mainetai; ti autou akouete?
This verse is from the Gospel of Mark (3:30). It describes people saying about Jesus that He has a demon and is insane, and they question why anyone would listen to Him. "Polloi" means many, "ex autōn" means from them, "daimonion" refers to a demon or possessed spirit, "echei" means has, "mainetai" means raves or is insane, and "ti autou akouete?" means why do you listen to Him?
[JHN.10.21] Others were saying, "These words are not from someone possessed by a spirit. Is it possible for a spirit to open the eyes of the blind?" [§]
alloi elegon: tauta ta rhemata ouk estin daimonizomenou: me daimonion dunatai tuphlon ophthalmous anoixai?
This verse comes from the New Testament, specifically the Gospel of Matthew (12:24) and other synoptic gospels. It describes a response to Jesus casting out a demon, and people questioning whether his power could be coming from Beelzebub. The verse presents a rhetorical question regarding whether a demonic entity could restore sight to the blind. The original Greek uses the term 'daimonion' which refers to a spirit, not necessarily evil, and the term is used interchangeably with demon in the New Testament. It also utilizes 'ta rhemata' which translates to 'the sayings' or 'the words'.
[JHN.10.22] It came to pass at that time the dedication was in Jerusalem, winter was. [§]
Eh-gen-eh-toh tote tah en-kai-nee-ah en tois Hee-eh-roh-soo-lee-moys, khay-mon ehn.
This verse is from the Gospel of John (2:20) and describes the dedication of the temple in Jerusalem during the winter. The original text is Greek, not the original language of the Bible. The verse describes the events following the cleansing of the temple. 'Ἐγένετο' means 'it came to pass' or 'there was'. 'ἐγκαίνια' means 'dedication' or 'inauguration'. 'Ἱεροσολύμοις' is Jerusalem, in the dative plural case, indicating location. 'χειμὼν' means 'winter'. 'ἦν' means 'was'.
[JHN.10.23] And Jesus walked in the temple in the colonnade of Solomon. [§]
kai periepatei ho Iesous en to hiero en te stoa tou Solomonos
This verse describes Jesus walking in the temple, specifically in Solomon’s Colonnade. 'kai' means 'and', 'periepatei' means 'he walks', 'ho Iesous' means 'the Jesus', 'en to hiero' means 'in the temple', 'en te stoa' means 'in the colonnade', and 'tou Solomonos' means 'of Solomon'.
[JHN.10.24] So the Jewish people surrounded him and said to him: "Until when will you take our lives? If you are the Messiah, tell us openly." [§]
ekuklosan oun auton hoi Ioudaioi kai elegon auto: heos pote ten psuchen hemon aireis? ei su ei ho Christos, eipe hemin parresia.
This verse describes a confrontation between Jewish people and Jesus. They surround him and demand he reveal if he is the Messiah. 'ἐκύκλωσαν' means they surrounded him. 'οὖν' is a connective particle, essentially meaning 'therefore' or 'so'. 'Ἰουδαῖοι' means 'the Jewish people'. 'ἔλεγον' means they said. 'ἕως πότε' means 'until when'. 'ψυχὴν ἡμῶν' means 'our soul' or 'our lives'. 'αἴρεις' means 'do you take' or 'do you lift up'. 'εἰ σὺ εἶ ὁ χριστός' means 'if you are the Messiah'. 'εἰπὲ ἡμῖν παρρησίᾳ' means 'tell us plainly' or 'speak to us openly'.
[JHN.10.25] Jesus responded to them: “I have told you, and you do not believe. The works that I do in the name of God, these testify concerning me.” [§]
apo-kri-the au-tois ho I-e-sous: ei-pon u-min kai ou pis-teu-e-te: ta er-ga ha e-go poi-o en to o-no-ma-ti tou pa-tros mou tau-ta mar-tu-rei pe-ri e-mou
This verse is from the Gospel of John. It is spoken by Jesus in response to those questioning his authority. He states that he has told them things, but they do not believe. The works that he does in the name of his Father testify about him. This verse is using the name 'Father' in reference to God. The original language is Koine Greek.
[JHN.10.26] But you do not believe, because you are not of my Lord's sheep. [§]
al' hymeis ou pisteuete, hoti ouk este ek ton probaton ton emon.
This verse is from the Gospel of John, chapter 10, verse 26. It states that those who do not believe are not of Yahveh's flock. 'Hymeis' refers to 'you' (plural). 'Pisteuete' means 'believe'. 'Eiste' means 'are'. 'Ton emon' means 'my'.
[JHN.10.27] The sheep that are mine listen to my voice, and I know them, and they follow after me. [§]
ha-tzonot ha-sheli le-kol-i yishmaun, ve-anochi yeda ethem ve-yilechu acharai.
This verse uses 'ha-tzonot' which means 'the sheep', 'ha-sheli' meaning 'my', 'le-kol-i' meaning 'to my voice', 'yishmaun' meaning 'they listen', 've-anochi' meaning 'and I', 'yeda' meaning 'to know', 'ethem' meaning 'them', and 'yilechu acharai' meaning 'they will follow after me'. The structure is similar to a typical Hebrew construction where the possessive comes first and the verb typically comes at the end.
[JHN.10.28] And I give to them life eternal, and they will not at all perish into the age, and no one will snatch them from my hand. [§]
kah-go dee-doe-mee aw-toees zo-een ai-oh-nee-on kai oo mee ah-po-loh-ntai eis ton ai-oh-na kai oo-kh har-pah-sei tees ow-tah ek tees kheh-roos moo.
This verse contains pronouns, verbs, and nouns. 'κἀγὼ' means 'and I'. 'δίδωμι' means 'I give'. 'αὐτοῖς' means 'to them'. 'ζωὴν αἰώνιον' means 'life eternal'. 'καὶ' means 'and'. 'οὐ μὴ' is a strong negative, 'not at all'. 'ἀπόλωνται' means 'they will perish'. 'εἰς τὸν αἰῶνα' means 'into the age'. 'καὶ οὐχ' means 'and not'. 'ἁρπάσει' means 'will snatch'. 'τις' means 'anyone'. 'αὐτὰ' means 'them'. 'ἐκ τῆς χειρός μου' means 'from my hand'. The verse speaks of giving eternal life and a promise of preservation.
[JHN.10.29] My Father, who gave to me, is greater than all, and no one is able to snatch away from the hand of the Father. [§]
ho patēr mou ho dedōken moi pantōn meizōn estin, kai oudeis dynatai harpazein ek tēs cheiros tou patros.
This verse is from the Gospel of John 10:29 in the New Testament. It is originally written in Koine Greek. 'ho patēr mou' means 'my father'. 'ho dedōken moi' means 'who gave to me'. 'pantōn meizōn estin' means 'is greater than all'. 'kai' means 'and'. 'oudeis' means 'no one'. 'dynatai' means 'is able'. 'harpazein' means 'to snatch away'. 'ek tēs cheiros' means 'from the hand'. 'tou patros' means 'of the father'.
[JHN.10.30] I and the Gods are one. [§]
ego kai ho pater hen esmen
This verse is from the Gospel of John, chapter 10, verse 30. It is originally written in Koine Greek. 'Ego' means 'I'. 'Kai' means 'and'. 'Ho pater' means 'the father'. 'Hen' means 'one'. 'Esmen' means 'we are'. The verse claims a unity between the speaker and the Father.
[JHN.10.31] The Jews picked up stones again in order that they may stone him. [§]
Ebastasan palin lithous hoi Ioudaioi hina lithasosin auton.
This verse describes the Jewish people picking up stones again with the intention of stoning someone. "Ebastasan" means "they picked up". "Palin" means "again". "Lithous" means "stones". "Hoi Ioudaioi" means "the Jews". "Hina" means "in order that". "Lithasosin" means "they may stone". "Auton" means "him".
[JHN.10.32] Jesus answered them: "Many good works I have shown to you from the Father. For which of these works are you trying to stone me?" [§]
apékríthē autoîs ho Iēsoûs· pollá érga kalá edeíxa humîn ek toû patró́s· dià poîon autôn érgon emè litházete?
This verse is from the Gospel of John, chapter 10, verse 32. It records Jesus responding to some Jewish people who were attempting to stone him. He asks them for what good work they are trying to stone him. The names of God are not directly present in the verse. It is important to translate directly and literally, rather than interpreting or adding theological implications. The original text is Koine Greek, not the original language of the Bible.
[JHN.10.33] The Jewish people responded to him, "We are not stoning you for a good work, but for blasphemy, and because you, being a human, make yourself the Gods." [§]
apekrīthēsan autoī hoi Ioudaīoi: peri kalou ergou ou lithazomen se alla peri blasphēmias, kai hoti su anthrōpos ōn poieis seauton theon.
This verse is from the Gospel of John 10:33. The Jewish people are responding to Jesus. They state they are not stoning him for performing a good work, but for blasphemy, because he, being a human, makes himself God.
[JHN.10.34] Jesus answered them, "It is not written in your law that I said, 'You are the Gods?'" [§]
apēkrīthē autois ho Iēsous: ouk estin gegrammenon en tō nomō humōn hoti egō eipa: theoi este?
This verse is from the Gospel of John, chapter 10, verse 35. Jesus is responding to Jewish leaders who accused him of blasphemy for calling himself the Son of God. He challenges them by asking if their law allows for humans to be called 'gods,' referencing Psalm 82:6, where humans are called 'gods' in the sense of being representatives of God. The verse is a rhetorical question, designed to show the inconsistency of their accusation.
[JHN.10.35] If to those He said 'gods,' to whom the word of God came, and scripture cannot be broken, [§]
ei ekeinous eipen theous pros hous ho logos tou theou egeneto, kai ou dunatai luthenai he graphe
This verse discusses whether God called beings 'gods' to whom the word of God came, and whether scripture can be broken. 'Theous' is the plural of 'theos', meaning 'gods'. 'Ho logos tou theou' refers to 'the word of God'. The verse explores the possibility that other beings were addressed as divine by God himself, and if that affects the immutability of scripture.
[JHN.10.36] You say that I blaspheme because I stated, 'I am a son of God', but the Father has consecrated me and sent me into the world. [§]
hon ho pater hegiasen kai apesteilen eis ton kosmon humeis legete hoti blasphēmeis, hoti eipon: huios tou theou eimi
This verse refers to a figure whom the Father has consecrated and sent into the world. Those hearing this figure claim blasphemy because the figure stated 'I am a son of God'. The original language is Koine Greek.
[JHN.10.37] If I do not perform the works of my God, do not believe me. [§]
ei ou poio ta erga tou patros mou, me pisteuete moi
This verse is from the Gospel of John. The verse states a condition: if the speaker does not perform the works of their father, then one should not believe them. 'Father' in this context refers to God. The original Greek uses 'poieo' which is 'to do' or 'to perform'.
[JHN.10.38] But if I do them, even if you do not believe me, believe the works, so that you may know and truly know that the Father is in me and I am in the Father. [§]
ei de poio, kan emoi me pisteuete, tois ergois pisteuete, hina gnote kai ginoskete hoti en emoi ho pater kagō en tō patri.
This verse comes from the Gospel of John (10:38). It is a claim by Jesus about his relationship with God, the Father. The verse states that even if people do not believe Jesus' words, they should believe his actions. He is asserting that his works demonstrate the presence of the Father within him and his presence within the Father. Since we are translating names of God literally, 'ho pater' which means 'the Father' will simply be translated as 'the Father'.
[JHN.10.39] They sought him again to seize him, and he went out from the hand of them. [§]
ezeteun [oun] auton palin piasai, kai exelthen ek tes cheiros auton
This verse describes an attempt to seize someone, but they escaped. "ezeteun" means they were seeking. "palin" means again. "piasai" means to seize. "exelthen" means they went out or escaped. "ek tes cheiros auton" means from the hand of them.
[JHN.10.40] And he went again across the Jordan River to the place where John was first baptizing, and he remained there. [§]
kai apelthen palin peran tou Iordanou eis ton topon hopou en Ioannes to proto baptizon kai emeinen ekei
This verse describes someone going again across the Jordan River to the place where John was first baptizing, and remaining there. The verse uses relative clauses and prepositional phrases to describe location and action.
[JHN.10.41] And many came to him and said that John indeed did no sign, but all the things that John said about this one were true. [§]
kai polli elthon pros auton kai elegon hoti Ioannes men semeion epoiesen ouden, panta de hosa eipen Ioannes peri toutou alitheia en.
This verse describes people coming to someone and stating that John performed no sign, but everything John said about this person was true. The verse originates from the Gospel of John in the New Testament. The original text is Koine Greek.
[JHN.10.42] And many believed into him there. [§]
kai poloi epistevsan eis auton ekei
This verse originates from the New Testament, specifically John 1:42. It describes many people believing in Jesus in a specific location. The original text is Greek, not the traditional Biblical languages of Hebrew or Aramaic. 'kai' means 'and', 'poloi' means 'many', 'epistevsan' is the aorist active indicative third-person plural of 'pisteuo' meaning 'they believed', 'eis' means 'into' or 'to', 'auton' means 'him', and 'ekei' means 'there'.
JHN.11
[JHN.11.1] And there was a sick man, Lazarus from Bethany, from the village of Mary and Martha, her sister. [§]
En de tis asthenon, Lazaron apo Bethanias, ek tes komes Marias kai Marthas tes adelphes autes.
This verse, from the Gospel of John, describes Lazarus being sick. It identifies him as being from Bethany, and specifies he is from the village of Mary and Martha, who are his sisters. The original language is Koine Greek. We are simply providing a literal rendering of the names and structure, ignoring theological implications.
[JHN.11.2] Now Mary was the one who anointed my Lord with perfume and wiped his feet with her own hair, whose brother Lazarus was sick. [§]
ēn de Mariam hē aleipsasa ton kurion murō kai ekmaxasa tous podas autou tais thrixsin autēs, hēs ho adelphos Lazarnos hēsthenei.
This verse describes Mary anointing the Lord with perfume and wiping his feet with her hair. It also states that her brother Lazarus was sick. The word 'kurios' means 'Lord' and is a title of respect often applied to God or a deity, but in this context refers to Jesus. 'Mariam' is Mary. 'Myros' means perfume or ointment. 'Podas' means feet. 'Thrix' means hair. 'Adelphos' means brother. 'Lazarnos' is Lazarus. 'Hesthenei' means was sick.
[JHN.11.3] Therefore, the sisters sent to Him, saying: "my Lord, behold the one whom you love is sick." [§]
apesteilan oun hai adelphai pros auton legousai: kurie, ide hon phileis asthenei.
This verse is from the Gospel of John (11:3). It recounts the sisters of Lazarus sending a message to Jesus, informing Him that their beloved brother is ill. "apesteilan" means "they sent". "hai adelphai" means "the sisters". "pros auton" means "to him". "legousai" means "saying". "kurie" is "Lord". "ide" is "behold". "hon phileis" is "whom you love". "asthenei" means "is sick".
[JHN.11.4] And having heard this, Jesus said, "This illness is not toward death, but is concerning the glory of God, so that the son of God may be glorified through it." [§]
akousas de ho Iesous eipen: haute hee astheneia ouk estin pros thanaton all' huper tees doxees tou theou, hina doxasthee ho huios tou theou dia autes.
This verse, found in John 11:4, describes Jesus responding to the news of Lazarus' illness. 'akousas' means 'having heard'. 'Iesous' is Jesus. 'eipen' means 'said'. 'haute hee astheneia' means 'this illness'. 'ouk estin' means 'is not'. 'pros thanaton' means 'toward death'. 'all' means 'but'. 'huper tees doxees tou theou' means 'concerning the glory of God'. 'hina doxasthee' means 'so that may be glorified'. 'ho huios tou theou' means 'the son of God'. 'dia autes' means 'through it'. The verse indicates the illness is not meant to lead to death, but to bring glory to God, so that God's son might be glorified through it.
[JHN.11.5] And Yeshua loved Martha and her sister and Lazarus. [§]
And loved the Yeshua the Martha and the sister of her and the Lazarus.
This verse states that Yeshua loved Martha, her sister, and Lazarus. The structure reflects a direct translation of the word order, prioritizing literal meaning over conventional English grammar. "ἠγάπα" is translated as "loved," "Ἰησοῦς" as "Yeshua," "Μάρθαν" as "Martha," "ἀδελφὴν" as "sister", "αὐτῆς" as "of her", and "Λάζαρον" as "Lazarus".
[JHN.11.6] So, when he heard that he was sick, then he stayed in the place where he was for two days. [§]
hos oun ekousen hoti asthenei, tote men emeinen en ho en topoi duo hemeras
This verse is from the Greek text of John 11:6. It states that when the disciples heard that Lazarus was sick, Jesus remained in the place where he was for two days. The names of God do not appear in this verse, so a literal translation focusing solely on the provided names isn't applicable. The verse focuses on a narrative event without referencing divine names.
[JHN.11.7] Then after this, he says to the students: "Let us go into Judea again." [§]
ep-ei-ta me-ta tou-to le-gei tois ma-the-tais: a-go-men eis ten Iou-dai-an pa-lin.
This verse is from the Gospel of John. It reports a statement made by Jesus to his students. It details a plan to return to Judea. The original language is Koine Greek, but the request is for a literal translation of the names of God, which are not present in the verse.
[JHN.11.8] The disciples said to him, "Rabbi, the Judeans recently tried to stone you. Why are you going back there again?" [§]
They say to him the disciples: Rabbi, now the Judeans sought to stone you, and again you go there?
This verse is from the Gospel of John. It records a conversation between Jesus and his disciples. The disciples express concern about Jesus’ decision to return to Judea after a previous attempt on his life. The word "Rabbi" is retained as it functions as a title and direct translation would lose its nuance. "Judeans" is used for clarity, referring to the people of Judea. The Greek construction is direct, so the English translation reflects that simplicity.
[JHN.11.9] Yehshua responded: "Are not twelve hours of the day? If anyone walks in the day, they do not stumble, because they see the light of this world." [§]
yeh-shoo-ah responded: are not twelve hours of the day? If anyone walks in the day, they do not stumble, because they see the light of this world.
This verse is from the Gospel of John, chapter 11, verse 9. Yehshua (Jesus) responds to a question about walking in the darkness. He uses the analogy of daylight hours to illustrate how those who follow him will not 'stumble' or fall into sin. The verse is an appeal to reason, pointing out that daylight provides clear visibility, allowing people to avoid obstacles. 'Yehshua' is the transliteration of the name 'Jesus' and is meant to be a phonetic pronunciation of the original name. The names of deities are not included in this verse, so it does not require the same literal translation.
[JHN.11.10] But if anyone walks in the night, they stumble, because the light is not in them. [§]
ean de tis peripatei en te nykti, proskoptei, hoti to phos ouk estin en auto
This verse discusses walking in darkness. "ean" means "if". "de" means "but" or "and". "tis" means "someone". "peripatei" means "walks". "en te nykti" means "in the night". "proskoptei" means "stumbles". "hoti" means "that". "to phos" means "the light". "ouk estin" means "is not". "en auto" means "in him/her/it". The verse describes someone walking in darkness and stumbling because there is no light within them.
[JHN.11.11] These things He said, and after these things He says to them: "Lazarus, our friend, has fallen asleep, but I am going so that I may awaken him." [§]
Tauta eipen, kai meta tou touto legei autois: Lazaros ho philos hemon kekoimatai: alla poreuomai hina exupniso auton.
This verse is from the Gospel of John 11:11. It describes Jesus speaking about Lazarus, who has died. The verse literally says, "These things He said, and after these things He says to them: Lazarus, our friend, has fallen asleep; but I am going to awaken him."
[JHN.11.12] Therefore the disciples said to him, "My Lord, if he is sleeping, will he be saved?" [§]
ei-pan oun hoi ma-the-tai au-to-ee ku-ri-e ei ke-koi-me-tai so-the-se-tai
This verse comes from the Gospel of John. The original Greek text uses 'kurios', which is a common title for God or a respected figure, often translated as 'Lord'. In keeping with the principle of literal translation, this will be rendered as 'my Lord'. 'Sōthēsetai' means 'will be saved'. The context indicates the disciples are asking if a sleeping person will be saved.
[JHN.11.13] And Jesus spoke concerning his death, but they thought that he was speaking about the sleep of sleep. [§]
ei-ray-keh deh ho ee-hay-soos pe-ree too tha-na-too au-too, eh-keh-noi deh eh-dox-an ho-tee pe-ree tees koi-may-seh-os too hoop-nos leh-gay.
This verse describes Jesus speaking about his death, but his listeners mistakenly believed he was talking about literal sleep. The names used are standard names in the New Testament. 'Jesus' is simply a proper noun. 'Thanatos' means death, and 'hypnos' means sleep. 'Ekei' means 'there'. The sentence structure is fairly straightforward, indicating a statement of what Jesus said and what others thought.
[JHN.11.14] Then therefore, Jesus said to them frankly: "Lazarus has died." [§]
toh-teh oon ei-pen af-toh-ees ho Yee-soos par-ree-see-ah Lah-zah-ros ah-peh-than-en
This verse is from the Gospel of John and describes Jesus speaking directly to his disciples regarding Lazarus. 'Toh-teh oon' means 'then therefore'. 'Ei-pen' is 'said'. 'Af-toh-ees' is 'to them'. 'Ho Yee-soos' is 'the Jesus'. 'Par-ree-see-ah' means 'boldly' or 'frankly'. 'Lah-zah-ros' is the proper name Lazarus. 'Ah-peh-than-en' is 'died'.
[JHN.11.15] And I rejoice on account of you, that you believe, that I was not there, but we will lead [others] to him. [§]
kai chairo di humas hina pisteusete hoti ouk emen ekei all agomen pros auton
This verse is from the Septuagint, the Greek translation of the Hebrew scriptures. It expresses joy for the recipients' faith and a desire to bring others to God. The verse is taken from 2 Maccabees 15:34. 'kai' means 'and'. 'chairo' means 'I rejoice'. 'di humas' means 'on account of you'. 'hina' means 'that'. 'pisteusete' means 'you believe'. 'hoti' means 'that'. 'ouk emen' means 'I was not'. 'ekei' means 'there'. 'all' means 'but'. 'agomen' means 'we lead'. 'pros auton' means 'to him'.
[JHN.11.16] Therefore Thomas, called Twin, said to his fellow students: "Let us also go, so that we may die with him." [§]
ei-pen oun Thoma-s ho le-go-me-nos Di-du-mos tois sym-ma-the-tais: a-go-men kai he-meis hi-na a-po-tha-no-men met’ au-tou.
This verse is from the Gospel of John, chapter 11, verse 16. Thomas, called Twin, says to his fellow disciples that they should go with Jesus, even if it means they all die with him. This is said in the context of Jesus going to raise Lazarus from the dead, a dangerous undertaking that could provoke the authorities.
[JHN.11.17] Having come therefore, Jesus found him having already been four days in the tomb. [§]
Elthon oun ho Iesous heuren auton tessaras ede hemeras echonta en to mnemio
This verse describes Jesus finding Lazarus four days after he had been placed in the tomb. 'Elthon' means 'having come'. 'Iesous' is Jesus. 'Heuren' means 'found'. 'Auton' refers to 'him' - Lazarus. 'Tessaras' means 'four'. 'Hemerias' means 'days'. 'Echonta' means 'having'. 'En to mnemio' means 'in the tomb'.
[JHN.11.18] Now Bethany was near Jerusalem, about fifteen stadium lengths distant. [§]
hay-nah day bay-tha-nee-ah eng-gees ton ee-er-o-so-lee-mon hose apo sta-dee-on de-ka-pen-tay.
This verse states that Bethany was near Jerusalem, approximately fifteen stadium lengths away. The names in this verse are place names and do not refer to any deity, therefore no translation of divine names is necessary.
[JHN.11.19] Many from the Jews came to Martha and Mary, so that they might comfort them concerning the brother. [§]
pol-oi deh ek ton Iou-dai-on el-el-u-thei-san pros ten Mar-than kai Ma-ri-am hina pa-ra-mu-the-so-tai au-tas pe-ri tou a-del-pho-u
This verse describes many Jews coming to Martha and Mary to comfort them concerning their brother. The original text is in Koine Greek, not related to the names of God directly. There is no need to translate any names of God here.
[JHN.11.20] Therefore Martha, when she heard that Yeshua is coming, went to meet him. But Miriam sat in the house. [§]
Therefore Martha, when she heard that Yeshua is coming, went to meet him. But Miriam sat in the house.
This verse describes Martha and Miriam's differing reactions to Yeshua's approach. "Therefore" indicates a continuation of a narrative. Martha actively goes out to meet Yeshua, while Miriam remains inside the house. The names Martha and Miriam are retained as proper nouns. Yeshua is used as the transliteration of the name "Jesus".
[JHN.11.21] Therefore Martha said to Yahveh: "my Lord, if you had been here, my brother would not have died." [§]
ei-pen oun hee Martha pros ton Iesoun: kurie, ei hes hode ouk an apethanen ho adelphos mou.
This verse is from the Gospel of John, chapter 11, verse 32. Martha speaks to Yahveh (Jesus) expressing her belief that if he had been present, her brother would not have died. "ei-pen" means 'she said'. "oun" means 'therefore'. "hee Martha" means 'Martha'. "pros ton Iesoun" means 'to Yahveh'. "kurie" means 'my Lord'. "ei hes hode" means 'if you were here'. "ouk an apethanen" means 'would not have died'. "ho adelphos mou" means 'my brother'.
[JHN.11.22] But also now I know that whatever you ask of the God, the God will give to you. [§]
alla kai nun oida hoti hosa an aitesei ton theon dosei soi ho theos.
This verse states that whatever one asks of God, God will give to that one. "alla" means but. "kai" means and. "nun" means now. "oida" means I know. "hoti" means that. "hosa" means whatever. "an" is a particle indicating potential. "aitesei" means you ask. "ton theon" means the God. "dosei" means will give. "soi" means to you. "ho theos" means the God.
[JHN.11.23] Jesus says to her: "The brother of yours will rise again." [§]
leh-GOY ah-TOO-ee ho EE-ay-soos: ah-nah-STEE-seh-tai ho ah-del-FOS soo.
This verse is from the Gospel of John, chapter 11, verse 23. Jesus is speaking to Martha about her brother Lazarus, who has died. The verse literally states that the brother of hers will rise again. We will apply a literal translation of the names present, with a focus on clear and accurate English grammar.
[JHN.11.24] Martha said to him: "I know that he will be raised in the resurrection in the final day." [§]
leh-ghee ahv-toh hee Mar-thah: oy-dah hot-ee ah-nah-stee-seh-tai en tee ah-nah-stah-seh en tee es-kah-tay hee-meh-rah.
This verse is from the Gospel of John chapter 11, verse 24. Martha is speaking to Jesus. She acknowledges his statement about her brother Lazarus being asleep, and she expresses her belief in the future resurrection. The verse discusses the concept of a final day when people will be resurrected.
[JHN.11.25] Yahveh said to her: “I am the resurrection and the life. Whoever believes in me, even if they die, will live.” [§]
said to her Yahveh: I am the resurrection and the life. Whoever believes in me, even if he dies, will live.
This verse is spoken by Yahveh to a woman, likely Martha, after the death of her brother Lazarus. The verse proclaims Yahveh's power over death and offers eternal life to those who have faith in him. 'Resurrection' refers to the rising of the dead, and 'life' refers to eternal existence. The phrasing 'believes in me' implies a trusting relationship with Yahveh.
[JHN.11.26] And all who are living and believing into me will never die into the age. Do you believe this? [§]
kai pas ho zon kai pisteuon eis eme ou me apothanei eis ton aiona. Pisteueis touto?
This verse is from the Gospel of John. "kai" means 'and'. "pas" means 'all'. "ho" is the definite article 'the'. "zon" means 'living'. "kai" again means 'and'. "pisteuon" means 'believing'. "eis" means 'into'. "eme" means 'me'. "ou me" is a double negative meaning 'never'. "apothanei" means 'will die'. "eis" again means 'into'. "ton aiona" means 'the age', or 'eternity'. "Pisteueis" means 'do you believe?'. "touto" means 'this'. Thus, the verse speaks of all who live and believe into me will never die into the age. Do you believe this?
[JHN.11.27] She says to him, “Yes, my Lord, I have believed that you are the Christ, the son of God, the one who comes into the world.” [§]
legei autoi nai kurie ego pepisteuka hoti su ei ho christos ho huios tou theou ho eis ton kosmon erchomenos.
This verse comes from the Gospel of John, chapter 11, verse 27. It is spoken by Martha to Yahveh. 'legei' means 'says'. 'autoi' means 'to him'. 'nai' means 'yes'. 'kurie' is 'Lord'. 'ego' means 'I'. 'pepisteuka' means 'have believed'. 'hoti' means 'that'. 'su' means 'you'. 'ei' means 'are'. 'ho christos' means 'the Christ'. 'ho huios tou theou' means 'the son of God'. 'ho eis ton kosmon erchomenos' means 'the one who comes into the world'.
[JHN.11.28] And having said this, she went away and called Mary, her sister, secretly saying: "The teacher is present and is calling you." [§]
kai touto eipousa apelthen kai ephonesen Mariam ten adelphen autes lathra eipousa: ho didaskalos parestin kai phonei se.
This verse describes someone saying something and then going away to secretly call Mary, her sister, and tell her that 'the teacher is here and is calling you'. The names used are common, requiring simple literal translation.
[JHN.11.29] And she, when she heard it, quickly rose and came toward him. [§]
ekei-neh deh hos ake-sousen age-rthe-ta-khee kai ar-khe-to pros au-ton
This verse is from the Greek text of the Gospel of Luke (8:47). It describes a woman who, upon hearing something, quickly arose and came towards someone. The verse does not mention God directly, or any names of God. Therefore, there is no need to translate any divine name.
[JHN.11.30] But Jesus had not yet come into the village, but was still in the place where Martha had met him. [§]
oo-po deh eh-lee-loo-thei ho ee-ay-soos eis teen ko-mayn, al' ayn eti en to top-oh ho-poo hoo-pee-ntay-sen af-toy hee Mar-tha.
This verse describes Jesus not yet having entered the village, but still being in the place where Martha met him. The verse uses the imperfect tense to indicate an ongoing state in the past.
[JHN.11.31] Therefore, the Judeans who were with her in the house and were comforting her, seeing Mary quickly rose and went out, followed her, supposing she was going to the memorial to weep there. [§]
hoi oun Ioudaioi hoi ontes met’ autes en te oikia kai paramythoumenoi auten, idontes ten Mariam hoti tacheos anestē kai exēlthen, ēkolouthēsan autē doxantes hoti hypagei eis to mnēmeion hina klausē ekei.
This verse describes the people who were with Mary as she went to the tomb after Jesus’ burial. It states they saw Mary quickly rise and leave, and followed her, believing she was going to the tomb to weep.
[JHN.11.32] Therefore, Mary, as she came to where Jesus was, seeing him, fell at his feet, saying to him: "My Lord, if you had been here, my brother would not have died." [§]
Hay oon Maria hos eelthen opoo een Ieesoos idousa autoen epesen autoou pros tous podas legousa autooi: kurie, ei aes hode ouk an mou apethanen ho adelphos.
This verse is from the Gospel of John, chapter 11, verse 32. It depicts Mary encountering Jesus after Lazarus's death. The verse details Mary falling at Jesus's feet and speaking to him. The original verse is in Koine Greek. We will translate the names of God and Lord as literally as possible, without considering tradition. 'Kyrios' translates to 'my Lord'.
[JHN.11.33] Therefore, when Jesus saw her weeping, and the Jews who had gathered with her weeping, he became intensely angry in spirit and disturbed himself. [§]
Yesous oun hos eiden auten klaiousan kai tous sunelthontas autei Ioudaious klaiontas, enebrimato toi pneumati kai etaraxen heauton
This verse describes Jesus seeing a woman weeping, and the Jews who had gathered with her also weeping. It states that he was stirred in spirit and troubled himself.
[JHN.11.34] And he said, "Where have you placed him?" They say to him, "my Lord, come and see." [§]
kai eipen: pou theithekate auton? legousin auto: kurie, erkhou kai ide.
This verse comes from the Gospel of John in the New Testament. It describes a situation where someone asks where Jesus has been laid after his death. The individuals questioned respond by inviting the speaker to see for himself. "kai" means "and". "eipen" means "he said". "pou" means "where". "theithekate" means "you have placed". "auton" is a pronoun meaning "him". "legousin" means "they say". "kurie" is a vocative form, an address, meaning "Lord". "erkhou" means "come". "ide" means "see".
[JHN.11.35] Jesus wept. [§]
edakrusen ho Iesous
This is a Greek phrase. "edakrusen" is the aorist indicative third-person singular of the verb "dakruo" which means "to weep". "ho" is the definite article "the". "Iesous" is the name Jesus.
[JHN.11.36] Therefore the Jewish people said, "Behold how my Lord loves him!" [§]
leh-GO-an oon hoi yoo-DEH-oy ee-deh pos eh-fee-LAY aw-TON
This verse is from the Gospel of John, chapter 19, verse 7. It records the statement of the Jewish people after Pilate asked them what he should do with Jesus. 'Legein' means 'to say'. 'Oun' is a particle indicating a consequence or continuation. 'Hoi Ioudaioi' means 'the Jewish people'. 'Ide' means 'behold' or 'see'. 'Pos' means 'how'. 'Ephilei' means 'loves'. 'Auton' refers to 'him' (Jesus). This is an indirect statement of the Jewish people perceiving Pilate's affection for Jesus.
[JHN.11.37] And some of them said, "Was this one not able, the one who opened the eyes of the blind person, to also do this, so that this one might not die?" [§]
tines de ex autōn eipan: ouk edunato houtos ho anoixas tous ophthalmous tou tuflou poiesai hina kai houtos mē apothanēi?
This verse comes from the Gospel of John. It records the reaction of some people to Jesus healing a man born blind. They question whether Jesus could also prevent death. The verse is constructed with a rhetorical question, suggesting disbelief or skepticism regarding Jesus' power over life and death.
[JHN.11.38] Therefore, Jesus again, being deeply moved within himself, comes to the memorial. Now, it was a cave, and a stone was lying upon it. [§]
Iēsous oun pālin embrimōmenos en heautō erchetai eis to mnēmeion. Ēn de spēlaion kai lithos epēkeito ep’ autō.
This verse describes Jesus returning to the tomb. It states that the tomb was a cave, and a stone was lying upon it. The verb 'embrimōmenos' indicates a state of inner agitation or deep feeling, often translated as 'indignant' or 'moved'. The preposition 'ep’' means 'upon'.
[JHN.11.39] Jesus says: Lift the stone. The sister of the one who died, Martha, says to him: my Lord, he is already stinking, for he has been dead four days. [§]
legei ho Iesous: arate ton lithon. legei autoi he adelphe tou teteleutekotos Martha: kurie, ede ozei, tetartaios gar estin.
This verse describes the story of Lazarus being raised from the dead. Jesus instructs people to remove the stone from Lazarus’ tomb. Martha, the sister of the deceased Lazarus, objects, noting that he has been dead for four days and already smells.
[JHN.11.40] Jesus said to her, "Did I not tell you that if you believe, you will see the glory of God?" [§]
leg-ei au-tay ho I-ay-soos: ouk ei-pon soi ho-ti e-an pis-teu-sees ops-ay teen dox-an tou the-ou?
This verse is from the Gospel of John, chapter 11, verse 40. It is spoken by Jesus to Martha after he has learned of Lazarus’ death. The verse essentially asks Martha if he hadn't already told her that if she had faith, she would see the glory of God. 'Iaysoos' is a transliteration of 'Jesus'. 'Theos' is 'God'.
[JHN.11.41] They therefore removed the stone. And Jesus raised His eyes upward and said, “Father, I thank you that you have heard me.” [§]
They therefore removed the stone. And Jesus raised His eyes upward and said, ‘Father, I thank you that you have heard me.’
This verse describes the moment before Jesus raises Lazarus from the dead. The stone covering Lazarus’ tomb is removed, and Jesus gives thanks to the Father for answering his prayer. There are no divine names in this verse, so a literal translation focusing on names is not applicable. However, I will follow the instructions and translate the sentence properly in English.
[JHN.11.42] I, however, knew that you always hear me, but because of the crowd standing around, I said it, so that they would believe that you sent me. [§]
ego de aideen hoti pantote mou akoueis, alla dia ton ochlon ton periastota eipo, hina pisteusosin hoti su me apesteilas.
This verse is from the Gospel of John 11:42. The speaker is Jesus speaking to Martha after raising Lazarus from the dead. He is explaining why he prayed aloud even though he knew God would answer. He did so for the benefit of the crowd gathered there, so they would believe that God had sent him. The verse uses the common Koine Greek terms for 'I', 'you', 'God' and others. As requested, I am not using any Greek, Hebrew, or diacritics, and I am translating based on literal meanings as much as possible, but still ensuring grammatical correctness in English.
[JHN.11.43] And having said these things, he cried out with a loud voice, "Lazarus, come out!" [§]
kai tauta eipon phone megale ekraugasen. Lazare, deuro exo.
This verse is from the Gospel of John (11:43) and describes Jesus calling Lazarus from the tomb. "kai" means and, "tauta" means these things, "eipon" means I said, "phone megale" means with a loud voice, "ekraugasen" means he cried out, "Lazare" is the name Lazarus, "deuro" means come, and "exo" means out.
[JHN.11.44] The deceased one went out, bound with cloths on his feet and his hands. A cloth was wrapped around his face. Yeshua says to them: Release him and let him go. [§]
exelthen ho tethnekos dedemenos tous podas kai tas cheiras keiriais kai he opsis autou soudario periededeto. legei autois ho Iesous: lusate auton kai aphete auton hypagein.
This verse describes a deceased person who is bound with cloths and has his face covered with a cloth. Jesus then commands those present to release him and allow him to go. It is important to translate the names accurately and literally. 'Iesous' will be translated as 'Yeshua'.
[JHN.11.45] Therefore, many from the Judeans who came to Miriam and having observed what she did, believed in him. [§]
Polloo on ek ton Ioudaion hoi elthontes pros ten Mariam kai theasamenoi ha epoiesen episteusan eis auton
This verse describes many Judeans coming to Miriam and, having seen what she did, believing in him. The names 'Mariam' and the divine name are included in this verse. 'Mariam' is a proper noun and will remain unchanged. The divine name is not present in this text. The verse refers to actions performed by 'Mariam', leading to belief in 'him'.
[JHN.11.46] And some of them departed to the Pharisees and related to them what Jesus had done. [§]
tines de ex autōn apēlthon pros tous Pharisaious kai eipan autois ha epoiēsen Iēsous
This verse describes some individuals who departed from the group associated with Jesus and went to the Pharisees, relating to them the actions that Jesus had performed. It is a report of what Jesus did, delivered to a potentially hostile audience.
[JHN.11.47] Therefore, the chief priests and the Pharisees gathered a council and said, "What are we doing that this man performs many signs?" [§]
soo-nay-gah-gon oon hoi ar-hee-ay-rees kai hoi far-ee-say-oy soo-nay-dree-on kai eh-leh-gon tee poy-oh-men ho-tee hoots ho anthro-pos pol-la poy-ee seh-may-a?
This verse comes from the Gospel of John. It describes the chief priests and Pharisees gathering together and discussing what to do because Jesus is performing many signs. The original language is Koine Greek. This translation will attempt a literal rendering of the names of God as they appear in the underlying Old Testament texts that inform the New Testament understanding of God. While there are no explicit names of God in this particular verse, we will translate terms like ‘Lord’ and ‘God’ with their literal root meanings when they appear in the wider context of the New Testament.
[JHN.11.48] If we allow him to continue in this way, everyone will believe in him, and the Romans will come and take away our place and our nation. [§]
ean aphomen auton houtos, pantes pisteuousin eis auton, kai eleusontai hoi Romaioi kai arousin hemon kai ton topon kai to ethnos.
This verse comes from the Gospel of John 11:48. It represents a concern expressed by some Jewish leaders after Lazarus was raised from the dead. They fear that if Jesus continues to perform such miracles, everyone will believe in him, drawing the attention of the Romans who will destroy both their temple and their nation. The verse shows the political anxieties of the time, and the leaders' fear of Roman intervention. The original Greek uses a conditional clause expressing a hypothetical outcome.
[JHN.11.49] And one of them, Caiaphas, being the high priest of that year, said to them: "You do not know anything at all." [§]
Hies de tis ex autōn Kaiaphas, archiereus ōn tou eniautou ekeinou, eipen autois: Humeis ouk oidate ouden.
This verse is from the Gospel of John, chapter 11, verse 49. It describes a statement made by Caiaphas, who was the high priest during that year, to the other religious leaders. The verse is a response to a suggestion about Jesus and its potential consequences. The original language is Koine Greek.
[JHN.11.50] Nor do you reckon that it profits you for one person to die for the people, and not the whole nation perish. [§]
oude logizesthe hoti sympherei hymin hina heis anthropos apothanei hyper tou laou kai me holon to ethnos apoleitai.
This verse comes from John 18:14 and discusses the high priest's statement to the effect that it is advantageous for one person to die for the people, rather than the entire nation perish. "oude" means "nor" or "not even". "logizesthe" means "you reckon" or "you consider". "sympherei" means "it is advantageous" or "it profits". "hymin" means "you" (plural, dative). "hina" introduces a purpose clause. "heis anthropos" means "one person". "apothanei" means "he may die". "hyper" means "for" or "on behalf of". "tou laou" means "the people". "kai me holon to ethnos" means "and not the whole nation". "apoleitai" means "it may perish".
[JHN.11.51] But this he did not say on his own initiative; rather, being high priest of that year, he prophesied that Jesus was about to die for the nation. [§]
too deh aph' heautou ouk eipen, all' archiereus on tou eniautou ekeinou eprophēteusen hoti emellen Iēsous apothnēskein hyper tou ethnous.
This verse is from the Gospel of John, chapter 11, verse 51. It describes the high priest's prophecy regarding Jesus' death. The verse states that Jesus' death was for the nation. The phrase 'aph' heautou' means 'from himself', suggesting the high priest did not originate the prophecy, but spoke it under divine influence. 'Eprophēteusen' means 'prophesied'.
[JHN.11.52] And not for the nation only, but also that the children of God, those scattered, He might gather into one. [§]
kai ouch hyper tou ethnos monon all’ hina kai ta tekna tou theou ta dieskorpismena synagagei eis hen.
This verse comes from John 11:52 and speaks about the purpose of gathering the children of God who are scattered. The original text uses "ethnos", meaning "nation" or "people group". "Theou" is 'of God', and "tekna" means 'children'. "Dieskorpismena" means 'scattered'. "Synagagei" means 'to gather'. "Eis hen" means 'into one'.
[JHN.11.53] Therefore, from that day, they deliberated that they might kill him. [§]
ap' ekeinees ooun tees heemeras ebouleusanto heena apokteinosin auton.
This verse is from the Gospel of John 7:1. It details a plot to kill Jesus. 'ap' ekeinees ooun tees heemeras' means 'from that day therefore'. 'ebouleusanto' means 'they deliberated'. 'heena' means 'that'. 'apokteinosin' means 'they kill'. 'auton' means 'him'.
[JHN.11.54] Therefore, Jesus no longer walked openly among the Judeans, but departed from that place into the region near the wilderness, to a city named Ephraim, and there he remained with his disciples. [§]
Ho oun Iēsous ouketi parrēsia periepaetei en tois Ioudaiois, alla apēlthen ekeithen eis tēn chōran eggus tēs erēmou, eis Ephraim legomenēn polin, ka keiei emeinen meta tōn mathētōn.
This verse describes Jesus no longer openly walking among the Judeans, but departing to a place near the wilderness, specifically a city called Ephraim, where he remained with his disciples. The original text is in Koine Greek. The names of God are not present in this verse, so there is no need to translate any divine titles literally.
[JHN.11.55] And the Passover of the Judeans was near, and many ascended to Jerusalem from the countryside before the Passover so that they might purify themselves. [§]
hen de eggus to pascha ton ioudaion, kai anebesan polloi eis hierosolyma ek tes choras pro tou pascha hina hagnisosin heautous.
This verse describes the proximity of the Passover of the Judeans and the ascent of many people to Jerusalem from the countryside before the Passover in order to purify themselves.
[JHN.11.56] Therefore, they were seeking Jesus, and they were saying to one another, while standing in the temple: What do you think? That he will not come to the festival? [§]
ezetoun oun ton Iesoun kai elegon meta allelon en to hiero hestakotes: ti dokei humin? hoti ou me elthei eis ten eorten?
This verse describes people seeking Jesus and discussing among themselves, while standing in the temple, whether he will come to the festival.
[JHN.11.57] Now the chief priests and the Pharisees gave commands, so that if anyone knew where he is, he should report it, in order that they might seize him. [§]
dedokeisan de hoi archiereis kai hoi Pharisaioi entolas hina ean tis gnoi pou estin mnusei, hopos piasosin auton.
This verse describes a command given by the chief priests and Pharisees. They issued instructions so that if anyone knew where Jesus was, they would report it, so that they could seize him. The original text utilizes commands and conditional clauses indicating intention and action.
JHN.12
[JHN.12.1] Therefore, Jesus came to Bethany six days before the Passover, where Lazarus was, whom Jesus raised from among the dead. [§]
Ho oun Iesous pro hex hemeron tou pascha elthen eis Bethania, hopou en Lazaron, hon egeiren ek nekron Iesous.
This verse details Jesus arriving in Bethany six days before the Passover festival, where Lazarus was, whom Jesus raised from the dead. The verse originates from the Gospel of John (John 12:1).
[JHN.12.2] Therefore, they made a dinner for him there, and Martha served. Lazarus was one of those reclining with him. [§]
epoiesan oun autoi deipnon ekei, kai he Martha dieukonei, ho de Lazaros heis en ek ton anakeimenon sun autoi.
This verse describes a dinner being made for someone, with Martha serving and Lazarus being among those reclining with them. The verse originates from the Gospel of John, specifically John 12:2. It details the events leading up to the anointing of Jesus at Bethany. The Greek words used indicate a relatively informal, reclining meal.
[JHN.12.3] Therefore, Mary, having taken a pound of fragrant oil of nard, very precious, anointed the feet of Jesus and wiped the feet of him with the hair of her head; and the house was filled from the scent of the oil. [§]
Ho oun Mariam labousa litran myrou nardou pistikes polytimou aleipseen tous podas tou Iesou kai exemaxen tais thrixsin autes tous podas autou; he de oikia eplirothe ek tes osmes tou myrou.
This verse describes Mary anointing the feet of Jesus with expensive perfume. The verse details that she used a pound of spikenard oil and wiped his feet with her hair, and the house was filled with the scent of the perfume. The names used here are standard Greek.
[JHN.12.4] And Judas, the one called Iscariot, one from among his disciples, said to him, the one who was about to betray him. [§]
Legei de Ioudas ho Iskariotes heis [ek] ton mathetōn autou, ho mellōn autōn paradidonai.
This verse is from the Gospel of Matthew, chapter 26, verse 14. It introduces Judas Iscariot as the one who will betray Jesus. 'Legei' means 'says'. 'Ioudas' is Judas. 'Iskariotes' identifies him as Judas Iscariot. 'Heis' means 'one'. 'Ek' means 'from'. 'Ton mathetōn' means 'of the disciples'. 'Autou' refers to 'him'. 'Ho mellōn' means 'the one who is about to'. 'Paradidonai' means 'to betray'.
[JHN.12.5] Why was this fragrant oil not sold for three hundred coins and the money given to the poor? [§]
dee-ah too-toh toh moo-roon oo-k eh-pra-thee tree-ah-koh-see-on deh-nah-ree-on kai eh-doe-theh pto-hois?
This verse asks why a fragrant oil was not sold for three hundred coins and the money given to the poor. The verse is a rhetorical question expressing disapproval of extravagance when resources could have been used to help those in need. It’s about a costly ointment used on Jesus and the question of whether it should have been sold and the money given to the poor.
[JHN.12.6] And he said this not because he cared for the poor, but because he was a thief and, having the money bag, he carried the contents. [§]
eipen de touto ouch hoti peri ton ptochon emelen autoi, all' hoti kleptes en kai to glossokomon echon ta ballomena ebastazen.
This verse describes a reason why something was said. It clarifies that it wasn't out of concern for the poor, but because the individual was a thief who carried the money bag. 'Eipen' means 'said'. 'De' is 'and'. 'Touto' is 'this'. 'Ouch' is 'not'. 'Hoti' is 'that'. 'Peri' means 'about'. 'Ton ptochon' is 'the poor'. 'Emelen' is 'he cared'. 'Autoi' is 'for him'. 'All'' is 'but'. 'Kleptes' is 'thief'. 'En' is 'was'. 'To glossokomon' means 'the money bag'. 'Echon' means 'having/carrying'. 'Ta ballomena' means 'the things thrown/the contents'. 'Ebastazen' means 'he carried'.
[JHN.12.7] Therefore Jesus said, "Release him, so that he may keep it to the day of my burial." [§]
ei-pen oon ho Ie-soos: a-fes au-teen, hee-na eis teen hee-me-ran tou en-ta-fia-smoo moo tee-ree-see au-to
This verse is from the Gospel of John, chapter 11, verse 39. It records Jesus speaking after Lazarus had been dead for four days. He instructs those present to release Lazarus from his wrappings. 'ei-pen' means 'said', 'oon' means 'therefore', 'ho Ie-soos' means 'the Jesus', 'a-fes' means 'release', 'au-teen' means 'her/him', 'hee-na' means 'that/in order that', 'eis' means 'into', 'teen' is the definite article 'the', 'hee-me-ran' means 'day', 'tou' means 'of', 'en-ta-fia-smoo' means 'burial', 'moo' means 'my', 'tee-ree-see' means 'keep', and 'au-to' means 'him'.
[JHN.12.8] For you always have the poor with yourselves, but you do not always have me. [§]
tos ptochos gar pantote echēte meth’ heautōn, eme de ou pantote echēte.
This verse originates from the Gospel of John. The original language is Koine Greek. The verse speaks about having the poor with you always, but not having the speaker, who is understood to be Jesus, always.
[JHN.12.9] Therefore, the crowd, a large number of Judeans, realized that he was there, and they came not because of Jesus alone, but also so that they might see Lazarus, the one whom he raised from the dead. [§]
egno oun ho ochlos polys ek ton ioudaion hoti ekei estin kai elthon ou dia ton iesoun monon, alla hina kai ton lazaroun idosin hon egeiren ek nekron.
This verse describes a large crowd of Judeans learning that Jesus is present and coming not only to see him, but also Lazarus, whom he raised from the dead. The verse uses standard Koine Greek grammar. Note that the verse does not mention the name of God directly, so no divine name translation is needed.
[JHN.12.10] Now the chief priests deliberated so that they might also kill Lazarus. [§]
hoi archiereis ebouleusanto hina kai ton Lazaron apokteinosin
This verse comes from the Gospel of John, chapter 12, verse 10. It describes the chief priests plotting to kill Lazarus. 'Archiereis' refers to the chief priests, the high-ranking religious leaders. 'Ebouleusanto' is a verb meaning they deliberated or plotted. 'Hina' introduces a purpose clause, indicating the reason for their deliberation. 'Ton Lazaron' is 'Lazarus', in the accusative case because he is the object of the verb 'apokteinosin'. 'Apokteinosin' is a verb meaning 'to kill'.
[JHN.12.11] Because of him, many of the Judeans departed and believed in Jesus. [§]
hoti polloi di’ autōn hupēgon tōn Ioudaion kai episteuon eis ton Iēsoun.
This verse states that many went away from the Judeans and believed in Jesus. The original text uses a preposition 'di' which can mean 'through', 'by', or 'because of', in this case indicating a reason for leaving. The verb 'hupēgon' indicates a going away or departure. 'Episteuon' is the verb 'to believe'.
[JHN.12.12] On the next day, the large crowd that came to the festival, having heard that Jesus is coming to Jerusalem... [§]
The epavrion ho ochlos polys ho elthon eis ten heorten, akousantes hoti erchetai ho Iesous eis Hierosolyma
This verse describes a large crowd coming to the festival, having heard that Jesus is coming to Jerusalem. 'Epavrion' means 'on the next day'. 'Ochlos polys' means 'a large crowd'. 'Eis ten heorten' means 'to the festival'. 'Akousantes' means 'having heard'. 'erchetai' means 'is coming'. 'Hierosolyma' is Jerusalem.
[JHN.12.13] They took the palm branches of the date palms and went out to meet him, and they shouted, “Hosanna!” Blessed is the one coming in the name of my Lord, and the king of Israel. [§]
elabon ta baia ton phoinikon kai exelthen eis hypantesin auto kai ekraugazon hosanna eulogemenos ho erchomenos en onomati kurios kai ho basileus tou Israel.
This verse describes people receiving palm branches and going out to meet someone, shouting “Hosanna!” and proclaiming blessings on the one coming in the name of “kurios”, and identifying that person as the king of Israel. We will translate the names as follows: 'kurios' as 'my Lord'.
[JHN.12.14] Now Jesus, having found a young donkey, sat upon it, as it is written. [§]
ho Iēsous eurōn onarion ekathisen ep' autou, kathōs estin gegrammenon
This verse describes Jesus finding a young donkey and sitting upon it, fulfilling a written prophecy. "ho Iēsous" means "the Jesus". "eurōn" means "having found". "onarion" means "young donkey". "ekathisen" means "he sat". "ep' autou" means "upon it". "kathōs" means "as". "estin" means "is". "gegrammenon" means "it is written".
[JHN.12.15] Do not be afraid, daughter of Zion; behold, your king comes, sitting on a young donkey. [§]
mee fo-boo, thoo-ga-teer See-on; ee-doo ho bas-ee-loos soo er-khet-ai, ka-thee-men-os ep-ee po-lon on-oo.
This verse originates from the Septuagint, a Greek translation of the Hebrew scriptures. The verse is a prophecy concerning the coming of the king (Messiah) to Zion. 'Zion' represents the people of Israel and Jerusalem. 'Basileus' translates to 'king'. 'Polos' means 'young donkey' or 'colt'. The overall message is one of encouragement; do not fear, as your king is coming in humility.
[JHN.12.16] These things the disciples did not know about him at first, but when Jesus was glorified, then they remembered that these things were written about him and they did these things to him. [§]
tau-ta ook eg-no-san af-too hoi ma-the-tai to pro-ton, all’ ho-te e-dok-sa-sthe I-e-sous tote em-ne-sa-the-san ho-ti tau-ta en ep’ af-too ge-gra-men-a kai tau-ta e-poi-e-san af-too.
This verse describes the disciples not understanding Jesus's glory initially, but remembering the scriptures about it after he was glorified. "tau-ta" means "these things". "hoi mathetai" means "the disciples". "to proton" means "at first". "all’" means "but". "ho-te e-dok-sa-sthe I-e-sous" means "when Jesus was glorified". "tote em-ne-sa-the-san" means "then they remembered". "ho-ti" means "that". "ge-gra-men-a" means "were written". "e-poi-e-san" means "they did". "af-too" means "to him".
[JHN.12.17] Therefore the crowd who was with him testified when he called Lazarus from the tomb and raised him from the dead. [§]
Emarturei oun ho ochlos ho on met’ autou hote ton Lazarone ephonesen ek tou mnemείου kai ēgeiren auton ek nekrōn.
This verse describes the crowd witnessing the raising of Lazarus from the dead. 'Emarturei' means 'testifies'. 'Oun' is 'therefore'. 'Ochlos' means 'crowd'. 'Ho on met’ autou' means 'who was with him'. 'Hote' means 'when'. 'Ton Lazarone' is 'Lazarus'. 'Ephonesen' means 'called'. 'Ek tou mnemείου' means 'from the tomb'. 'Kai' means 'and'. 'Ēgeiren' means 'raised'. 'Auton' refers to Lazarus. 'Ek nekrōn' means 'from the dead'.
[JHN.12.18] Therefore, the crowd met him because they heard that this sign he had made. [§]
dee-ah too-toh kai hoo-pee-ntay-sen af-toh-mee ho oh-khlos ho-tee ay-koo-san too-toh af-toh-mee pe-pee-hay-ken-ai to seh-may-on.
This verse describes a crowd meeting someone because they heard he had performed a sign. The original text uses standard Koine Greek. Each word is translated directly, aiming for literal accuracy rather than traditional theological interpretation. Note that the original Greek text has grammatical structures that don't translate directly to English, so some adjustments are needed for readability. The word 'dee-ah' means 'because of this' or 'therefore.' 'kai' means 'and.' 'hoo-pee-ntay-sen' means 'he met.' 'af-toh-mee' means 'him.' 'ho oh-khlos' means 'the crowd.' 'ho-tee' means 'that.' 'ay-koo-san' means 'they heard.' 'too-toh' means 'this.' 'pe-pee-hay-ken-ai' means 'he made.' 'to seh-may-on' means 'the sign.'
[JHN.12.19] Therefore, the Pharisees said to themselves: Observe that you do not profit anything. Behold, the world has gone after him. [§]
hoi oun Pharisaioi eipan pros heautous: theoreite hoti ouk ophelete ouden: ide ho kosmos opiso autou apelethen.
This verse comes from the Gospel of John chapter 12, verse 37. It describes the Pharisees reacting to the large crowds following Jesus. They are speaking among themselves, acknowledging their inability to accomplish anything and observing that the world has gone after him. The verse is a reflection on the growing popularity of Jesus and the dwindling influence of the Pharisees.
[JHN.12.20] And there were some Greeks who were traveling up in order that they might worship in the festival. [§]
Hesan de Hellenes tines ek ton anabainonton hina proskunesosin en te heorte
This verse describes some Greeks who traveled to a festival for the purpose of worship. "Hesan" means "there were". "Hellenes" refers to Greeks. "Tines" indicates "some". "Ek ton anabainonton" describes "from those who were ascending" or traveling up to a location, likely Jerusalem. "Hina proskunesosin" means "in order that they might worship". "En te heorte" means "in the festival".
[JHN.12.21] Therefore, these people approached Philip, who was from Bethsaida of Galilee, and they asked him, saying: "my Lord, we wish to see Jesus." [§]
Houtoi oun proseelthon Philippoi toi apo Bethsaida tes Galilaias kai erotaton auton legontes: kurie, thelomen ton Iesoun idein.
This verse describes people approaching Philip, who was from Bethsaida in Galilee, and asking to see Jesus. 'Houtoi' means 'these'. 'Oun' means 'therefore' or 'then'. 'Proseelthon' means 'having approached'. 'Philippoi' is Philip. 'Apo' means 'from'. 'Bethsaida' is a place name. 'Tes Galilaias' means 'of Galilee'. 'Erotaton' means 'they asked'. 'Legontes' means 'saying'. 'Kurie' means 'Lord'. 'Thelomen' means 'we wish' or 'we want'. 'Ton Iesoun' means 'Jesus'. 'Idein' means 'to see'.
[JHN.12.22] Philip comes and says to Andrew, "Andrew is coming, and Philip is coming, and they are saying to Jesus." [§]
Erchetai ho Philippos kai legei to Andreai, erchetai Andreas kai Philippos kai legousin to Iesou.
This verse describes Philip coming and speaking to Andrew, then Andrew and Philip coming and speaking to Jesus. The verse originates from the Gospel of John, chapter 1, verse 40.
[JHN.12.23] And Jesus responds to them, saying: The hour has come that the son of man might be glorified. [§]
Ho de Iesous apokrinetai autois legon: eleluethen he hora hina doxasthei ho huios tou anthropou.
This verse is from the Gospel of John, chapter 12, verse 23. It records Jesus responding to some Greeks who had come to Jerusalem for worship. The verse signifies the arrival of the time for the Son of Man to be glorified. Each word is translated literally, prioritizing direct correspondence to the original meaning. 'Ho' is 'the', 'de' is 'and/but', 'Iesous' is 'Jesus', 'apokrinetai' is 'responds', 'autois' is 'to them', 'legon' is 'saying', 'eleluethen' is 'has come', 'he' is 'the', 'hora' is 'hour', 'hina' is 'that', 'doxasthei' is 'might be glorified', 'ho' is 'the', 'huios' is 'son', 'tou' is 'of', 'anthropou' is 'man'.
[JHN.12.24] Truly truly I say to you, if the grain of wheat does not fall to the ground and die, it remains alone; but if it dies, it produces much fruit. [§]
Amen Amen lego humin, ean me ho kokkos tou sitou peson eis ten gen apothanei, autos monos menei; ean de apothanei, polun karpon pherei.
This verse is from the Gospel of John 12:24. It uses a metaphor of a grain of wheat to illustrate the necessity of death for new life. "Amen Amen" is a strong affirmation, repeated for emphasis. "lego humin" means "I say to you". The core of the verse focuses on a single grain of wheat ("ho kokkos tou sitou") falling to the ground ("eis ten gen") and dying ("apothanei") to produce much fruit ("polun karpon pherei"). The verse contrasts remaining alone versus yielding abundance through death.
[JHN.12.25] The one who loves their life destroys it, and the one who hates their life in this world will guard it for eternal life. [§]
ho philoon ten psucheen autou apoluei auten, kai ho misoon ten psucheen autou en toi kosmoi toutoi eis zoen aiōnian phulaxei auten.
This verse discusses loving or hating one's life. The verse uses the present participle 'philoon' (loving) and 'misoon' (hating). The verse states that whoever loves their life will destroy it, and whoever hates their life in this world will guard it for eternal life. The 'autou' refers back to the subject, 'whoever'.
[JHN.12.26] If anyone serves me, let them follow me, and wherever I am, there also will be my servant. If anyone serves me, the Father will honor them. [§]
ean moi tis diakonee, emoi akoloutheito, kai hopou eimi ego ekei kai ho diakonos ho emos estai; ean tis emoi diakonee timeesei auton ho pater.
This verse discusses service to a person referred to as 'ego' and the reward given by 'ho pater'. 'Ego' is being used as a pronoun meaning 'I' or 'me', and 'ho pater' refers to 'the father'. The verse states that if anyone serves 'ego', they should follow 'ego', and wherever 'ego' is, there also will be the servant of 'ego'. Additionally, if anyone serves 'ego', 'ho pater' will honor them.
[JHN.12.27] Now my soul is troubled, and what shall I say? Father, save me from this hour. But for this reason I came into this hour. [§]
Nuhn hay psoo-khay moo tet-ar-ak-tai, kai tee ay-po? Pater, so-son me ek tees ho-ras taf-tees? Alla dee-ah too e-el-thon eis teen ho-ran taf-teen.
This verse is from the Gospel of John, chapter 17, verse 13. It expresses Jesus' inner turmoil as he anticipates his crucifixion. The verse is spoken as a prayer to God the Father. 'Nuhn' means 'now'. 'Hay psoo-khay moo' is 'my soul'. 'Tetaraktai' signifies 'is troubled'. 'Tee ay-po?' translates as 'what shall I say?'. 'Pater' is 'Father'. 'So-son me' is 'save me'. 'Ek tees ho-ras taf-tees' means 'from this hour'. 'Alla' is 'but'. 'Dee-ah too e-el-thon' means 'for this reason I came'. 'Eis teen ho-ran taf-teen' means 'into this hour'.
[JHN.12.28] Father, may your name be glorified. Therefore, a voice came from the heaven, and I glorified, and again I will glorify. [§]
Pater, doxason sou to onoma. Helthen oun phone ek tou ouranou; kai edoxasa kai palin doxaso.
This verse is from the Gospel of John, chapter 12, verse 28. 'Pater' is the Greek word for 'Father'. 'Doxason' is a verb meaning 'to glorify'. 'Sou' means 'your'. 'To onoma' means 'the name'. 'Helthen' means 'came'. 'Oun' means 'therefore'. 'Phone' means 'a voice'. 'Ek tou ouranou' means 'from the heaven'. 'Kai' means 'and'. 'Edoxasa' means 'I glorified'. 'Palin' means 'again'. 'Doxaso' means 'I will glorify'.
[JHN.12.29] Therefore, the crowd standing and listening said that a thunder had occurred. Others said that a messenger had spoken to him. [§]
ho oun ochlos ho hestOs kai akouSas elegen brontēn gegonenai, alloi elegon: angelos autōi lelaleeken.
This verse describes a crowd's reaction to an event, with differing interpretations. Some believe a thunderclap occurred, while others believe a messenger spoke to someone. The original text is Greek, but it concerns events from a narrative where people were experiencing a divine communication.
[JHN.12.30] Yeshua responded and said, "This voice was not made for me, but for you." [§]
Yeshua responded and said, "This voice was not made on account of me, but on account of you."
This verse is from the Gospel of John (12:41). It records a response by Yeshua (Jesus) to a voice from Heaven. The verse indicates the voice was not for his benefit, but for that of the people listening. The Greek words have been directly translated into English, prioritizing literal accuracy over traditional phrasing.
[JHN.12.31] Now judgement is upon this world. Now the ruler of this world will be cast out outside. [§]
nun krisis estin tou kosmou toutou, nun ho archon tou kosmou toutou ekblethsetai exo
This verse speaks of a judgement upon the world and the casting out of its ruler. "nun" means 'now'. "krisis" means 'judgement'. "estin" means 'is'. "tou kosmou toutou" means 'of this world'. "ho archon" means 'the ruler'. "ekblethsetai" means 'will be cast out'. "exo" means 'outside'.
[JHN.12.32] And I, if I am lifted up from the earth, will draw all to myself. [§]
ka ego ean hypsotho ek tes ges, pantas helkyso pros emauton
This verse is from the Gospel of John, chapter 12, verse 32. It is spoken by Jesus. "Ka ego" means "and I". "Ean hypsotho" means "if I am lifted up". "Ek tes ges" means "from the earth". "Pantas" means "all". "Helkyso" means "I will draw". "Pros emauton" means "to myself". The verse speaks of Jesus' crucifixion and its effect on people.
[JHN.12.33] But this he said, indicating by what death he was about to die. [§]
too deh eh-leh-ghen seh-mai-no-n po-ee tha-na-to eh-mel-len a-po-thnee-skein
This verse discusses something said, indicating by what kind of death someone was about to die. The verse does not contain any names of God, therefore no translation of divine names is needed.
[JHN.12.34] Therefore the crowd responded to him, “We have heard from the Law that the anointed one remains forever, and how do you say that it is necessary for the son of man to be lifted up? Who is this son of man?” [§]
Apekrīthē oun autō̄ hō ochlos: hēmeis ēkousamen ek tou nomou hoti ho christos menei eis ton aiōna, kai pō̄s legeis su hoti dei hypsōthēnai ton hyion tou anthrōpou? tis estin houtos ho hyios tou anthrōpou?
This verse comes from the Gospel of John. The original is in Koine Greek. The core meaning is a question posed to Jesus about his identity and a challenge to his claim regarding being 'lifted up'. 'Christos' refers to the anointed one. 'Hyios tou anthrōpou' is a common phrase meaning 'son of man', often used by Jesus to refer to himself.
[JHN.12.35] Therefore Jesus said to them: “A little time remains for the light to be among you. Walk as you have the light, so that darkness does not overtake you; and the one walking in the darkness does not know where he is going.” [§]
eipen oun autois ho Iesous: eti mikron chronon to phos en humin estin. peripateite hos to phos echēte, hina mē skotia humas katalabēi; kai ho peripatōn en tē skotiā ouk oiden pou upagei.
This verse is from the Gospel of John, chapter 12, verse 35. It features Jesus speaking to a crowd. The verse discusses light and darkness as metaphors for truth and falsehood, or understanding and ignorance. The words themselves are fairly straightforward. 'Phos' means 'light', 'skotia' means 'darkness', 'peripateite' means 'walk', and 'chronon' means 'time'. The verse is constructed with conditional clauses and addresses the idea that while light is still present, one must 'walk' in the light to avoid being overtaken by darkness.
[JHN.12.36] As you have the light, believe in the light, so that you might become sons of light. Jesus spoke these things, and having gone away, hid himself from them. [§]
hos to phos echēte, pisteuetē eis to phos, hina huioi photōs genēsthe. tauta elalēsen Iēsous, kai apelthōn ekrybē ap’ autōn.
This verse is from the Gospel of John. It describes Jesus instructing his followers to believe in the light, so that they might become children of light. The original text uses 'phos' which means 'light'. 'Pisteuetē' means 'believe' and 'huioi' means 'sons'. Jesus speaks these words, then departs and hides himself from them.
[JHN.12.37] And although he had done so many signs before them, they did not believe in him. [§]
Hoo-sah-oo-tah deh ah-too-oo see-may-ah peh-pee-hay-koh-toss em-pro-sthen ah-too-on ook eh-pee-stew-on eis ah-too-on
This phrase describes many signs having been performed before them, but they still did not believe in him. The word translated as "signs" comes from "semaion", meaning a sign, signal, or wonder. The verb "poieo" means to make or do. "Emprosthen" means before or in the presence of. "Episteuo" means to believe or have faith in.
[JHN.12.38] So that the word of Isaiah the prophet may be fulfilled, which he said: "my Lord, who has believed our hearing? And to whom has the arm of my Lord been revealed?" [§]
hina ho logos Isaiah tou prophitou plerothei hon eipen: kurie, tis episteusen te akoue hemon? kai ho brachion kurio tini apekaluphthe?
This verse is from the New Testament, quoting the Old Testament prophet Isaiah. The words "kurie" are a transliteration of the Greek word for "Lord", which refers to Adonai. "ho brachion kurio" means "the arm of the Lord". Because we are doing a literal translation, "Adonai" will be translated as "my Lord".
[JHN.12.39] Therefore, they were unable to believe, because Isaiah had again said this: [§]
dee-ah too ouk edy-nan-to pis-teu-ein, ho-tee pa-leen ei-pen Ee-sai-as
This verse is from the New Testament, specifically John 12:39. It describes why some people were unable to believe in Jesus. The verse states that Isaiah had previously said something that explained their inability to believe. The words are Greek, but we are translating the *meaning* of the names within, following the instructions.
[JHN.12.40] He has blinded their eyes and hardened their heart, so that they may not see with their eyes and perceive with their heart and turn, and I will heal them. [§]
tetuphloken autōn tous ophthalmous kai epōrōsen autōn tēn kardian, hina mē idōsin tois ophthalmois kai noēsōsin tē kardia kai straphōsin, kai iasomai autous.
This verse describes a deliberate blinding and hardening of people's senses and understanding. It indicates that God has intentionally caused a lack of perception, both visually and intellectually, so that they would not see or understand, but instead turn, and be healed. The verse implies a purposeful act designed to lead to repentance and restoration.
[JHN.12.41] These things Isaiah said, that he saw the glory of him, and he spoke concerning him. [§]
Tah-oo-tah ei-pen Eh-sah-yah-as ho-tee ei-den teen dox-an af-too, kai eh-lah-lee-sen per-ee af-too.
This verse states that Isaiah spoke about seeing the glory of ‘him’. The original text uses a demonstrative pronoun (‘these things’) followed by a verb indicating speech, attributing the statement to Isaiah. The verse then details what Isaiah observed - the glory belonging to ‘him’ - and indicates that Isaiah communicated about this experience. ‘Him’ refers back to a previously mentioned divine figure. The verse relies on pronouns and contextual understanding to determine the subject. Since the original text is Greek, and we are performing a literal translation to English based on an assumed original language of the names of God, we will approach this as if the pronouns refer to a divine being known by names like ‘the Gods’ or ‘Yahveh’.
[JHN.12.42] However, many of the rulers also believed in him, but because of the Pharisees they did not confess it, so that they would not be excluded. [§]
hos men toi kai ek ton archonton poloi episteusan eis auton, alla dia tous Pharisaious ouch homologoun hina me aposunagogoi genontai
This verse describes how many rulers believed in 'him' (understood to be Jesus in context), but they did not openly confess their belief because they feared being excluded from the synagogue by the Pharisees. 'Hos men' and 'toi' are particles adding emphasis and connection. 'Ek ton archonton' means 'from the rulers'. 'Poloi' means 'many'. 'Episteusan' means 'believed'. 'Eis auton' means 'into him'. 'Alla' means 'but'. 'Dia tous Pharisaious' means 'through the Pharisees', or 'because of the Pharisees'. 'Ouch homologoun' means 'they did not confess'. 'Hina me aposunagogoi genontai' means 'so that they would not be excluded.'
[JHN.12.43] They loved the glory of people more than they loved the glory of the God. [§]
They loved the glory of people more than the glory of the God.
This verse discusses a preference for human acclaim over divine honor. The original text uses the definite article with both 'glory' and 'people'. 'Theos' is translated literally as 'the God'. The structure of the Greek sentence implies a comparison, 'more than', which is reflected in the English translation.
[JHN.12.44] Yesous cried out and said: “Whoever believes in me does not believe in me, but believes in the one who sent me.” [§]
Yesous de ekraxen kai eipen: ho pisteuon eis eme ou pisteuei eis eme all' eis ton pempsanta me
This verse is from the Gospel of John, chapter 12, verse 44. It is spoken by Yesous (Jesus). He states that believing in him is not merely believing in him, but believing in the one who sent him. The verse uses forms of 'pisteuo' (to believe) and refers to a sender and a receiver of that belief. The focus is on the relationship between Yesous and the one who sent him.
[JHN.12.45] And the one who observes me observes the one who sent me. [§]
kai ho theorōn eme theorē ton pempsanta me
This verse uses the Greek word 'theoros,' which means 'one who looks at, beholds, observes.' The verse literally says 'and the one looking at me looks at the one who sent me.' 'Pempsas' means 'having sent,' thus 'the one having sent me.'
[JHN.12.46] I, light, have come into the world, so that everyone who believes into me may not remain in the darkness. [§]
ego phos eis ton kosmon elelutha, hina pas ho pisteuon eis eme en te skotia me meinai.
This verse is from the Gospel of John, chapter 3, verse 19. The speaker is Jesus. 'Ego' means 'I'. 'Phos' means 'light'. 'Eis ton kosmon' means 'into the world'. 'Elelutha' means 'I have come'. 'Hina' means 'so that'. 'Pas ho' means 'everyone who'. 'Pisteuon' means 'believes'. 'Eis eme' means 'into me'. 'En te skotia' means 'in the darkness'. 'Me meinai' means 'may not remain'.
[JHN.12.47] And if anyone hears my words and does not guard them, I do not judge that person; for I did not come to judge the world, but to save the world. [§]
kai ean tis mou akousei ton rhematon kai me phylaxei, ego ou krino auton; ou gar elthon hina krino ton kosmon, all' hina soso ton kosmon.
This verse is from the Gospel of John, chapter 3, verse 17. It concerns judgement and salvation. The speaker, understood to be Jesus, states that he did not come to condemn the world, but to save it. 'μου' translates to 'my', referring to the speaker's words. 'ῥημάτων' translates to 'words'. 'φυλάξῃ' translates to 'guard' or 'keep'. 'κρίνω' translates to 'judge'. 'κόσμον' translates to 'the world'. 'σώσω' translates to 'save'.
[JHN.12.48] The one who dishonors me and does not accept my words has the one judging them; the word which I spoke, that one will judge them on the last day. [§]
ho athetoon eme kai mee lambanon ta rheemata mou echei ton krinonta auton; ho logos hon elalēsa ekeinos krinei auton en tē eschatē hēmera.
This verse speaks of judgment. It states that one who rejects me and does not receive my words will have the one judging them. The words I have spoken will judge that person on the last day. The verse appears to be Jesus speaking, referring to God as the judge, and his own words as the standard of judgment.
[JHN.12.49] That I do not speak from myself, but the Father who sent me has given to me a command as to what to say and what to speak. [§]
hoti ego ex emautou ouk elalēsa, all’ ho pempsas me patēr autoi entolēn dedoken ti eipō kai ti lalēsō.
This verse originates from the Gospel of John, chapter 12, verse 49. It is spoken by Jesus. The verse states that He does not speak from Himself, but the Father who sent Him has given Him a command as to what to say and what to speak. The words refer to God, the Father, and Jesus, his son. 'Hoti' means 'that'. 'Ego' means 'I'. 'Ex emautou' means 'from myself'. 'Ouk elalēsa' means 'I did not speak'. 'All’' means 'but'. 'Ho pempsas me patēr' means 'the Father who sent me'. 'Autoi' means 'to me'. 'Entolēn dedoken' means 'He has given a command'. 'Ti eipō' means 'what to say'. 'Kai ti lalēsō' means 'and what to speak'.
[JHN.12.50] And I know that his command is eternal life. Therefore, what I say, I say as my Father has spoken to me; this is what I say. [§]
kai oida hoti he entole autou zoe aionios estin. ha oun ego laloo, kathos eireken moi ho pater, houtos laloo.
This verse is from the Gospel of John. The key terms are 'entole' meaning command or commandment, 'zoe' meaning life, 'aionios' meaning eternal, and 'pater' meaning father. It speaks of knowing God's command is eternal life, and the speaker only says what the Father has told them.
JHN.13
[JHN.13.1] Now before the feast of the Passover, Jesus knew that his time had come to depart out of this world to the Father, having loved those who were his own in the world, he loved them to the end. [§]
Pro de tees heortes too pascha eidōs ho Iēsous hoti ēlthen autou hē hōra hina metabē ek tou kosmou toutou pros ton patera, agapēsas tous idious tous en tō kosmō eis telos ēgapēsen autous.
This verse is from the Gospel of John, chapter 13, verse 1. It describes Jesus knowing his time to depart from this world to the Father is near, and that He loved those who were His own in the world to the end. The names of God are not explicitly present in this verse, so we won't be translating any.
[JHN.13.2] And while supper was taking place, the devil having already cast into the heart [of Judas], in order that he might deliver [Jesus], Judas Simon’s Iscariot. [§]
kai deipnou ginomenou, tou diabolou ede beblekotos eis ten kardian hina paradoy auton Ioudas Simonos Iskariotu
This verse describes the events leading up to Judas’s betrayal of Jesus. ‘Deipnou ginomenou’ signifies ‘while supper was taking place’. ‘Diabolou’ refers to ‘the devil’. ‘Beblekotos’ means ‘having already cast’. ‘Kardia’ is ‘heart’. ‘Paradoy’ means ‘he might deliver’. ‘Ioudas Simonos Iskariotu’ specifies ‘Judas Simon’s Iscariot’.
[JHN.13.3] Knowing that the Father has given all things into his hands and that he came forth from God and is going to God. [§]
ei-dohns hot-ee pan-ta ed-oh-ken af-toh-ee ho pa-teer eis tas khi-ras kai hot-ee a-po the-on ex-el-then kai pros ton the-on hu-pa-gei
This verse speaks about Jesus knowing that the Father has given all things into his hands and that he came forth from God and is going to God. The original Greek uses 'theos' for 'God', but it is generally understood to refer to the one God.
[JHN.13.4] He rose from the supper and put aside his clothes, and having taken a towel, he tied it around himself. [§]
eg-ei-re-tai ek too dei-pnou kai ti-thee-sin ta hee-ma-tia kai la-bon len-tee-on dee-eh-zo-sen heau-ton
This verse describes someone rising from a meal, taking off their outer garment, tying a towel around their waist. This is likely part of a story about service, as tying a towel around the waist was a common practice for servants preparing to work.
[JHN.13.5] Then he poured water into the washbasin and began to wash the feet of the disciples, and to wipe them with the towel which was wrapped around his waist. [§]
ei-ta bal-lei hu-dor eis ton nip-te-ra kai ar-xa-to nip-tein tos po-das ton ma-the-ton kai ek-mas-sein to len-ti-o ho en di-e-zo-smen-os.
This verse describes a scene where someone pours water into a basin and begins to wash the feet of the disciples, then wipes them with a towel wrapped around their waist. It is a literal rendering of the Greek words used.
[JHN.13.6] Therefore he came to Simon Peter. He said to him, "my Lord, will you wash my feet?" [§]
Erchetai oun pros Simon Petron. Legei auto: kurie, su mou niptes tous podas?
This verse is from the Gospel of John, chapter 13, verse 6. It describes a scene where someone comes to Simon Peter, and asks him if he, the speaker, may wash Peter’s feet. "Kurie" is a respectful address. "Niption" means to wash.
[JHN.13.7] Yeshua responded and said to him: What I do, you do not know now, but you will know after these things. [§]
Yeshua responded and said to him: What I do, you do not know now, but you will know after these things.
This verse is from the Gospel of John. The names used here are Yeshua (Jesus), and the implied name of God is not directly present. The verse describes a situation where Yeshua is doing something that a person does not understand at the present moment, but will understand later. We are aiming for literal translation of names, and natural English sentence structure.
[JHN.13.8] Peter said to Him, “Never, absolutely never, will you wash my feet for all time.” Jesus answered him, “If I do not wash you, you will not have a portion with me.” [§]
leh-gei au-toh Peh-tros: oo mee neep-sees moo toos po-das eis ton ai-o-na. ah-peh-kree-theh Yay-soos au-toh: eh-ahn mee neep-so seh, ouk eh-khees meh-ros met’ eh-moo.
This verse is from the Gospel of John, chapter 13, verses 8 and 9. Peter initially refuses to allow Jesus to wash his feet. Jesus responds that if Peter does not allow this washing, he will have no share with Jesus.
[JHN.13.9] Simon Peter said to my Lord: "Please, not only my feet, but also my hands and my head." [§]
legei autoi Simon Petros: kurie, me tous podas mou monon alla kai tas cheiras kai ten kephalen.
This verse is from the Gospel of John, chapter 13, verse 9. Simon Peter is responding to Yahveh washing his feet. The speaker, Simon Peter, addresses Yahveh as 'kurie', meaning 'my Lord'. He is requesting that Yahveh not only wash his feet, but also his hands and head.
[JHN.13.10] Jesus says to him, "The one who has bathed does not have need, except to wash the feet, but is clean completely. And you are clean, but not all." [§]
leh-gei au-toh ho ee-ay-soos: ho leh-loo-meh-nos ouk eh-khei khree-an ei mee toos po-das nee-pas-thai, al-lah es-tee ka-tha-ros ho-los; kai hu-meis ka-tha-roi es-teh, al-lah ouk-hee pan-tes.
This verse is from the Gospel of John, chapter 13, verse 10. It's spoken by Jesus after washing the disciples' feet. The original Greek uses specific terms related to ritual cleansing. The core message is about spiritual cleanliness and the disciples' relationship with Jesus. 'Jesus says to him': This begins the direct quote from Jesus. 'The one who has bathed': Refers to someone who has undergone a full cleansing. 'Does not have need': Indicates that further washing is unnecessary. 'Except the feet': Points to the specific act of foot washing as something still needed. 'But is clean wholly': States the complete cleansing that has taken place. 'And you are clean': Addresses the disciples directly, affirming their spiritual state. 'But not all': Indicates that not all present share the same level of cleanliness or understanding.
[JHN.13.11] He knew the one who would hand him over. For this reason, he said that not all of you are pure. [§]
He knew, for the one handing him over. Because of this, he said that not all of you are clean.
This verse describes a situation where a person (Jesus, in context) is aware of betrayal. The verse directly states knowledge of the person who will hand him over. The subsequent statement about cleanliness is related to this betrayal, implying a moral or spiritual impurity among his followers.
[JHN.13.12] Therefore, when he had washed their feet, and having taken his garments, resumed his place, he said to them: Know what it is that I have done for you? [§]
Hote oun enipsen tous podas autōn [kai] elaben ta himatia autou kai anepesen palin, eipen autois: ginōskete ti pepeīka humin?
This verse describes a moment of humble service, likely referring to Jesus washing the feet of his disciples. The original Greek uses words indicating a deliberate and intentional act of washing and then re-assuming a position of authority. The phrase 'ginōskete ti pepeīka humin' is a rhetorical question asking them to understand the significance of what he has done for them.
[JHN.13.13] You call me, the Teacher, and the Lord, and you speak rightly, for I am. [§]
Humeis phoneite me; ho didaskalos, kai ho kurios, kai kalos lete; eimi gar.
This verse comes from John 13:13. It describes Jesus being addressed by his disciples. "Humeis" is the plural pronoun "you." "Phoneite" means "you call." "Me" means "me." "Ho didaskalos" is "the teacher." "Kai" means "and." "Ho kurios" means "the Lord." "Kalos lete" means "you speak well" or "you say rightly." "Eimi gar" means "for I am".
[JHN.13.14] If therefore I, the Lord and the teacher, have washed your feet, you also ought to wash one another’s feet. [§]
ei oun ego enipsa humon tous podas ho kurios kai ho didaskalos, kai humeis opheilete allilon niptein tous podas
This verse comes from the Gospel of John (13:14). It details a moment where Yeshua (Jesus) washes the feet of his disciples. It uses the word 'kurios' (Lord) and 'didaskalos' (teacher) to describe Yeshua. It urges the disciples to replicate this act of service towards one another.
[JHN.13.15] For I have given to you an example, that as I did to you, you also may do. [§]
hupo-deig-ma gar edoka humin hina kathos ego epoiesa humin kai humeis poiete
This verse is from the Gospel of John 13:15. It is written in Koine Greek. 'Hupo-deigma' means 'example' or 'pattern'. 'Gar' is a particle meaning 'for'. 'Edoka' is the first person singular aorist active indicative of 'didomi', meaning 'I gave'. 'Humin' is the dative plural of 'su', meaning 'to you'. 'Hina' is a conjunction meaning 'that' or 'in order that'. 'Kathos' means 'as' or 'just as'. 'Epoiesa' is the first person singular aorist active indicative of 'poieo', meaning 'I did'. 'Kai' means 'and'. 'Humeis' is the second person plural nominative of 'su', meaning 'you'. 'Poiete' is the second person plural present active subjunctive of 'poieo', meaning 'you may do'.
[JHN.13.16] Truly, truly I say to you, no servant is greater than their lord, nor is a messenger greater than the one who sent them. [§]
Amen Amen lego humin, ouk estin doulos meizon tou kuriou autou oude apostolos meizon tou pempsantos auton.
This verse consists of a reiteration of 'Amen' (meaning 'truly' or 'so be it'), followed by a statement asserting that no servant is greater than their lord, and no messenger is greater than the one who sent them. The words 'doulos' and 'apostolos' refer to a servant or slave, and a messenger or one who is sent, respectively. 'Kurios' is 'lord' and 'pempsantos' is 'the one who sent'.
[JHN.13.17] If you know these things, you are blessed if you practice them. [§]
if these things you know, blessed are you if you do them
This verse is from the Gospel of John, chapter 13, verse 17. It states a conditional blessing: if the disciples understand and act upon what Jesus has taught them, they will be blessed. There are no names of God in this verse.
[JHN.13.18] I am not speaking about all of you. I know the certain ones I have chosen. But this is so that the scripture may be fulfilled: the one eating my bread has lifted his heel against me. [§]
Ou peri panton humon lego; ego oida tinas exeleksamēn; all’ hina hē graphē plērōthē; ho trōgōn mou ton arton epēren ep’ emē tēn pternan autou.
This verse comes from the Gospel of John, chapter 13, verse 18. It is spoken by Jesus after washing the disciples’ feet. The verse speaks about Judas Iscariot. The verse is about how Jesus knew who would betray him, and that this event was fated to occur to fulfill scripture. 'Ou' is a negative particle, meaning 'not'. 'Peri' means 'about'. 'Panton' means 'all'. 'Hymon' means 'you'. 'Lego' means 'I say'. 'Ego' means 'I'. 'Oida' means 'I know'. 'Tinas' means 'certain ones'. 'Exeleksamēn' means 'I have chosen'. 'All’' means 'but'. 'Hina' means 'that, so that'. 'Hē graphē' means 'the scripture'. 'Plērōthē' means 'may be fulfilled'. 'Ho trōgōn' means 'the one eating'. 'Mou' means 'my'. 'Ton arton' means 'the bread'. 'Epēren' means 'he lifted'. 'Ep’ emē' means 'against me'. 'Tēn pternan autou' means 'his heel'.
[JHN.13.19] From now I tell you before it happens, so that when it happens you may believe that I am. [§]
ap' arti lego humin pro tou genesthai, hina pisteusete hotan genetae hoti ego eimi.
This verse contains a declaration of identity. "Ap' arti" means "from now". "Lego humin" means "I say to you". "Pro tou genesthai" means "before it happens". "Hina pisteusete" means "so that you may believe". "Hotan genetae" means "when it happens". "Hoti ego eimi" means "that I am". The 'I am' is a direct statement of being, a claim of divine identity.
[JHN.13.20] Truly, truly I say to you, the one who receives anyone I send receives me, and the one who receives me receives the one who sent me. [§]
Amen Amen lego humin, ho lambanon an tina pempsō eme lambanei, ho de eme lambanōn lambanei ton pempsanta me.
This verse is from the Gospel of John. "Amen Amen" is a double affirmation, meaning "Truly, Truly". "lego humin" means "I say to you". "ho lambanōn" means "the one receiving". "an tina" means "anyone". "pempsō" means "I send". "eme lambanei" means "receives me". "ho de" means "but the one". "ton pempsanta me" means "the one who sent me". The verse speaks of receiving a messenger is the same as receiving the one who sent the messenger.
[JHN.13.21] Having said these things, the Jesus was troubled in spirit, and he testified and said, “Truly, truly I say to you that one from among you will deliver me.” [§]
Tau-ta ei-pon ho Ie-sous e-ta-ra-khte to pneumati kai e-mar-tu-re-sen kai ei-pen: a-men a-men le-go hu-min ho-ti heis ex hu-mon pa-ra-do-sei me.
This verse is from the Gospel of John, chapter 13, verse 21. It describes Jesus' distress and announcement that one of his disciples will betray him. The original is in Koine Greek. 'Tau-ta' means 'these things'. 'Ei-pon' means 'having said'. 'Ho Ie-sous' means 'the Jesus'. 'E-ta-ra-khte' means 'was troubled'. 'To pneumati' means 'in the spirit'. 'E-mar-tu-re-sen' means 'he testified'. 'Ei-pen' means 'he said'. 'A-men a-men' is 'truly, truly'. 'Le-go' means 'I say'. 'Hu-min' means 'to you'. 'Ho-ti' means 'that'. 'Heis' means 'one'. 'Ex hu-mon' means 'from among you'. 'Pa-ra-do-sei me' means 'will deliver me'.
[JHN.13.22] The disciples were looking at one another, being perplexed about what he says. [§]
eb-lep-on eis al-le-lous hoi ma-the-tai ap-or-ou-men-oi per-i ti-nos leg-ei
This verse describes the disciples looking at each other, perplexed about what is being said. 'eb-lep-on' means 'they were looking'. 'eis al-le-lous' means 'at each other'. 'hoi ma-the-tai' means 'the disciples'. 'ap-or-ou-men-oi' means 'being perplexed'. 'per-i ti-nos' means 'about what'. 'leg-ei' means 'he says'.
[JHN.13.23] There was one of his disciples reclining at the side of Yahveh, whom Yahveh loved. [§]
ēn anakēimenos heis ek tōn mathētōn autou en tō kolpō tou Iēsou, hon ēgapa ho Iēsou.
This verse describes one of the disciples reclining at the side of Yahveh, whom Yahveh loved. 'Anakeimenos' describes someone reclining or leaning back, often at a meal. 'Kolpos' refers to the bosom or the side of someone, a place of intimacy and closeness. The verse emphasizes the personal affection Yahveh had for this particular disciple.
[JHN.13.24] Therefore, Simon Peter nodded to find out who he might be, concerning whom he was speaking. [§]
neu-ei oun touto Simōn Petros puthes-thai tis an ei-e peri hou legei
This verse is from the New Testament, specifically John 1:42. It describes Simon Peter learning about Jesus. 'neu-ei' indicates 'nodded to', suggesting a gesture of agreement or encouragement. 'touto' is 'this one' referring to Andrew. 'Simōn Petros' is Simon Peter. 'puthes-thai' means 'to inquire' or 'to find out'. 'tis an ei-e' means 'who he might be'. 'peri hou legei' means 'concerning whom he is speaking'. The verse details how Peter was prompted to discover more about Jesus based on Andrew's words.
[JHN.13.25] Therefore, that one fell upon the chest of Jesus, and says to him: "my Lord, who is it?" [§]
ana-pes-on oon ek-ei-nos hoo-tos ep-ee to ste-thos tou Ie-soo leg-ei au-to-ee: koo-ree-eh, tis es-teen?
This verse describes someone falling upon the chest of Jesus and then asking a question. "anapecon" means 'fell upon'. "ekei-nos" means 'that one'. "houtos" means 'thus' or 'in this way'. "ste-thos" means 'chest'. "leg-ei" means 'says'. "koo-ree-eh" is a form of 'Lord'. "tis" means 'who'. "es-teen" means 'is'.
[JHN.13.26] Jesus responded, “That one is to whom I will dip the bread and give to him.” Therefore, having dipped the bread, he takes and gives to Judas, Simon’s Iskariot. [§]
apokrineetai ho Iesous: ekeinos estin ho ego bapso to psomion kai doso auto. bapsas oun to psomion lambanei kai didosi Iouda Simonos Iskariotou.
This verse describes the moment Jesus identifies Judas as the one to whom he will give a piece of bread dipped in sauce. "Apokrineetai" means he responded. "Iesous" is Jesus. "Ekeinos" means that one. "Ho" is a definite article meaning 'the'. "Ego" is 'I'. "Bapso" means I will dip. "Psomion" means bread. "Doso" means I will give. "Auto" means to him. "Bapsas" means having dipped. "Oun" means therefore or then. "Lambanei" means he takes. "Didosi" means he gives. "Iouda" is Judas. "Simonos" is Simon’s. "Iskariotou" is a designation for Judas, meaning Judas of Kerioth.
[JHN.13.27] And after the bread, then Satan entered into him. Therefore Jesus said to him: "What you do, do quickly." [§]
kai meta to psomion tote eiselthen eis ekeinon ho satanas. legei oun autoi ho Iesous: ho poieis poieson tachion.
This verse describes a moment immediately following a meal, when Satan enters into Judas Iscariot. Jesus then urges Judas to hasten his actions.
[JHN.13.28] this [§]
touto
This is a demonstrative pronoun meaning 'this' or 'that'.
[JHN.13.29] For some thought, since Judas had the common purse, that Jesus was saying to him, "Purchase what we have need of for the feast, or give something to the poor." [§]
tinees gar edokoun, epei to glossokomon eichen Ioudas, hoti legei auto ho Iesous: agorason hon chreian echomen eis ten heorten, e tois ptochois hina ti do
This verse describes a misunderstanding regarding Judas possessing the common purse. Some believed Jesus was telling Judas to buy what was needed for the feast, or to give something to the poor. The core of the translation lies in accurately conveying the nuance of 'tinees edokoun' - 'some thought' or 'some supposed'. The verse is detailing the reasoning behind a misinterpretation.
[JHN.13.30] Therefore, after he took the piece of bread, he went out immediately. And it was night. [§]
labon oun to psomion ekeinos exelthen euthus. en de nyx.
This verse is from the Gospel of John, chapter 13, verse 30. It describes Judas Iscariot leaving the Last Supper after receiving a piece of bread from Jesus. The verse states that immediately after receiving the bread, he went out, and it was night. The original language is Koine Greek, but this request is to translate the *names* of God literally if they appear. As no names of God are present, the standard translation is provided.
[JHN.13.31] Therefore, when he went out, Jesus said, "Now the Son of Man has been glorified, and the God has been glorified in him." [§]
Hote oun exelthen, legei Iesous: nun edoxasthe ho huios tou anthropou kai ho Theos edoxasthe en auto
This verse is from the Gospel of John, chapter 13, verse 31. It is spoken by Jesus after announcing his imminent betrayal. 'Hote oun' means 'therefore'. 'Exelthen' means 'he went out'. 'Legei' means 'says'. 'Iesous' is the name 'Jesus'. 'Nun' means 'now'. 'Edoxasthe' means 'was glorified'. 'Ho huios tou anthropou' is 'the son of man'. 'Kai' means 'and'. 'Ho Theos' means 'the God'. 'En auto' means 'in him'. The verse indicates that with his departure (likely referring to his impending crucifixion and ascension), both the Son of Man and the God were glorified.
[JHN.13.32] If God has glorified him in himself, then God will glorify him in himself, and immediately will glorify him. [§]
ei ho theos edoxasthe en auto, kai ho theos doxasei auton en auto, kai euthus doxasei auton.
This verse contains the word "theos", which directly translates to "God". The verse also includes variations of the verb "doxazo", meaning "to glorify" or "to make glorious". "Euthus" means "immediately" or "at once". The pronoun "auto" refers to "him".
[JHN.13.33] Children, for a little while yet I am with you. Seek me, and as I said to the Judeans that wherever I go you are unable to come, and to you also I say now. [§]
teknea, eti mikron meth’ humōn eimi· zētēsēte me, kai kathōs eipon tois Ioudaiois hoti hopou egō hupagō humeis ou dunasthe elthein, kai humin legō arti.
This verse is from the Gospel of John (14:19). It represents Jesus speaking to his disciples. The verse essentially states that Jesus will be with them for a short time longer, and they should seek him. He then reiterates a previous statement made to the Jewish people: wherever he goes, they will not be able to follow. He is now saying the same thing to his disciples.
[JHN.13.34] I give a new command to you, that you love each other, as I loved you, that you also love each other. [§]
Entolen kainen didomi humin, hina agapate allelous, kathos egapesa humas hina kai humeis agapate allelous.
This verse comes from the Gospel of John, chapter 13, verse 34. It represents the command that Jesus gave his disciples. "Entolen" is a command. "Kainen" is new. "Didomi" means I give. "Humin" means to you. "Hina" means that. "Agapate" means you love. "Allelous" means each other. "Kathos" means as. "Egapesa" means I loved. "Kai" means also, and "humeis" means you.
[JHN.13.35] By this all people will know that you are disciples of me, if you have love among yourselves. [§]
en touto gnosontai pantes hoti emoi mathetai este, ean agapen echete en allēlois.
This verse, found in John 13:35, states that all people will know you are my disciples if you have love for one another. The key terms here involve relationships - 'disciples' belonging to 'me', and 'love' existing 'among yourselves'. The verse emphasizes a demonstrable sign of belonging through mutual affection.
[JHN.13.36] Simon Peter said to my Lord: "Where are you going?" Jesus responded to him: "Wherever I go, you are not able to follow me now, but you will follow afterward." [§]
Legei auto Simon Petros: kurie, pou upageis? apekrithe auto Jesu: hopou upago ou dunasai moi nun akoluthesai, akoluthese de husteron.
This verse is from the Gospel of John, chapter 13, verse 36. Simon Peter asks Jesus where He is going. Jesus responds that Peter cannot follow Him now, but he will follow later. 'kurie' is a vocative form, directly addressing someone as 'Lord'.
[JHN.13.37] Peter said to him, "Yahveh, why am I unable to follow you at this time? I will give my life for you." [§]
legei auto ho Petros: kurie, dia ti ou dunamai soi akoluthesai arti? ten psuchen mou hyper sou theso.
This verse is from the Gospel of John 13:37. Peter asks Yahveh why he cannot follow him now, and declares that he will lay down his life for Yahveh. The original text uses 'kurios' which is a title meaning 'my Lord'.
[JHN.13.38] Jesus responds: "Will you place your soul for me? Truly, truly I say to you, a rooster will not crow until you deny me three times." [§]
apokrineetai Ieesous: teen psuchen sou huper emou theeseis? amen amen lego soi, ou mee alektor phoneesei heos hou arneseis me tris.
This verse comes from the Gospel of John, chapter 13, verse 38. Jesus is speaking to Peter and predicting that Peter will deny him three times before a rooster crows. The original text is in Koine Greek. The names used here are the standard Greek forms of Jesus. We are focusing on a literal rendering of the names, not theological interpretation.
JHN.14
[JHN.14.1] Do not let your heart be troubled. Believe into the God and believe into me. [§]
May tah-rahs-ses-tho hee kar-dee-ah hoo-mon; pis-teu-ete eis ton the-on kai eis eme pis-teu-ete.
This verse contains instructions not to be troubled, and to have faith in God and in the speaker. "Μὴ ταρασσέσθω" is a negative imperative, meaning 'do not be troubled'. "ἡ καρδία" means 'the heart'. "ὑμῶν" indicates 'your' (plural). "πιστεύετε" means 'you believe'. "εἰς τὸν θεὸν" means 'into the God'. "καὶ" means 'and'. "εἰς ἐμὲ" means 'into me'.
[JHN.14.2] In the house of my Father are many dwellings. But if it were not so, I would have told you that I am going to prepare a place for you. [§]
en tee oikia too patros moo monai polai eisin. ei de mee, eipon an humin hoti poreuomai hetoimasai topon humin?
This verse is spoken by Jesus. 'Oikia' means 'house' or 'dwelling'. 'Patros' means 'of the father'. 'Monai' means 'dwelling places' or 'rooms'. 'Polai' means 'many'. 'Eisin' is the third person plural present indicative of 'to be', meaning 'are'. 'De' is a connecting particle, often translated as 'and' or 'but'. 'Mee' is a negative particle, meaning 'not'. 'Eipon an' is a conditional perfect, meaning 'I would have said'. 'Humin' means 'to you'. 'Poreuomai' means 'I go'. 'Hetomazai' means 'to prepare'. 'Topon' means 'place'. Therefore, the verse speaks of many dwelling places in the father's house.
[JHN.14.3] And if I go and prepare a place for you, I will come again and receive you to Myself, so that where I am, you also may be. [§]
kai ean poreutho kai hetoimaso topon humin, palin erchomai kai paralempsomai humas pros emauton, hina hopou eimi ego kai humeis ete.
This verse is from the Gospel of John (14:3) and speaks of preparation in a place for those who believe. It speaks of a return and taking them to where the speaker is. It's a promise of eventual reunion and shared location.
[JHN.14.4] And where I go, you know the way. [§]
kai hopou [ego] upago oidate ten hodon
This verse is from the Gospel of John, chapter 14, verse 4. It states that the speaker knows where he is going, and his followers know the way to get there. ‘Kai’ means ‘and.’ ‘Hopou’ means ‘where.’ ‘Ego’ is implied, meaning ‘I.’ ‘Upago’ means ‘I go.’ ‘Oidate’ means ‘you know.’ ‘Ten hodon’ means ‘the way.’
[JHN.14.5] Thomas said to him, "my Lord, we do not know where you are going. How are we able to know the way?" [§]
Legei auto Thoma: kurie, ouk oidamen pou hypageis; pos dunametha ten hodon eidenai?
This verse is from the Gospel of John, chapter 14, verse 5. It records Thomas's question to Jesus after Jesus states he is going to prepare a place for them. The verse uses several important titles and addresses. "Legei" means "says". "auto" is "to him". "Thoma" is "Thomas". "kurie" is "Lord". "ouk oidamen" means "we do not know". "pou" is "where". "hypageis" means "you are going". "pos" means "how". "dunametha" means "we are able". "ten hodon" means "the way". "eidenai" means "to know".
[JHN.14.6] He said to him, "I am the way and the truth and the life. No one comes to the father except by me." [§]
leh-GEE au-TO-ee ho ee-hay-SOOS eh-GO ei-mee hay ho-DOS kai hay ah-LEE-thee-ah kai hay zoh-AY ooh-DEES ER-kheh-tai pros ton pa-TEHR eh mee dee eh-MOU.
This verse is from the Gospel of John, chapter 14, verse 6. It features Jesus speaking. "leh-GEE" is a form of 'to say'. "au-TO-ee" is 'to him'. "ho" is 'the'. "ee-hay-SOOS" is 'Jesus'. "eh-GO" is 'I'. "ei-mee" is 'am'. "hay" is 'the'. "ho-DOS" is 'way'. "kai" is 'and'. "ah-LEE-thee-ah" is 'truth'. "zoh-AY" is 'life'. "ooh-DEES" is 'no one'. "ER-kheh-tai" is 'comes'. "pros" is 'to'. "ton" is 'the'. "pa-TEHR" is 'father'. "eh mee" is 'through'. "dee" is 'by'. "eh-MOU" is 'me'.
[JHN.14.7] If you have come to know me, you will also come to know my Father. And from this time forward, you will come to know him, and you have seen him. [§]
ei egnoakate me, kai ton patera mou gnosesthe. kai ap' arti ginoskete auton kai heorakate auton.
This verse is from the Gospel of John 8:19. It is spoken by a figure identified as "the Son". The verse states that if people have come to know "me", they will also come to know "my Father". The speaker further asserts that from this point forward, people will come to know the Father and have seen the Father.
[JHN.14.8] Philip said to Him: "my Lord, show us the God, and it is enough for us." [§]
Legei autoi Philippos: kurie, deixon hemin ton patera, kai arkei hemin.
This verse is from the Gospel of John, chapter 14, verse 8. Philip asks Jesus to show them the Father. "Kurie" is a respectful address, and translates to "my Lord". "Patera" means "father". The verse expresses a desire to see God the Father directly, believing that knowing the Father is sufficient.
[JHN.14.9] Yeshua said to him, "Have I been with you for so long, and you still have not known me, Philip? Whoever has seen me has seen the Father. How then do you say, 'Show us the Father?'" [§]
legei autoi ho Iesous: tosótou chronó mé húmón eimi kai ouk egnókas me, Philippe; ho héorakos eme héorakens ton patera; pós sú légeis: deixon hémín ton patera;
This verse is from the Gospel of John 14:9. It represents Jesus speaking to Philip. Jesus expresses surprise that Philip has not recognized him after being with him for so long. He then states that whoever has seen him has also seen the Father, and questions how Philip can ask to see the Father. The names used here are 'Iesous' (Jesus) and 'pater' (Father). We will translate 'Iesous' as 'Yeshua' and 'pater' as 'Father'.
[JHN.14.10] Do you not believe that I am in the Father and the Father is in me? The statements which I speak to you, I do not speak from myself, but the Father who remains in me does the works of himself. [§]
oo pee-stee-yoo-ees hot-ee eg-oh en toy pa-tree kai ho pa-ter en em-oy es-teen; ta ray-ma-ta ha eg-oh leh-go oo-meen ap' em-au-too oo la-loh, ho deh pa-ter en em-oy meh-non poy-ei ta er-ga au-too.
This verse comes from John 14:10. It’s spoken by Jesus to his disciples. It’s a declaration of unity between Jesus and the Father. The speaker asserts that belief should come from recognizing the presence of the speaker within the Father, and the Father within the speaker. The speaker clarifies that their words do not originate from themselves, but from the Father who resides within them and performs acts through them.
[JHN.14.11] Believe me that I am in the God, and the God is in me. But if not, believe on account of the works themselves. [§]
pistevete moi hoti ego en to patri kai ho pater en emoi; ei de me, dia ta erga auta pistevete.
This verse is from the Gospel of John 10:38. It states that if one does not believe that ‘I’ am in the Father, and the Father is in ‘I’, then they should believe based on the works themselves. The verse is an argument for the divinity of Jesus, asserting a unique and intimate relationship between himself and God. The pronouns ‘I’ and ‘my’ are understood to be speaking from the perspective of Jesus.
[JHN.14.12] Truly truly I say to you, the one believing into me the works which I do that one also will do and greater than these will do, because I am going towards the Father. [§]
Amen amen lego humin, ho pisteuon eis eme ta erga ha ego poio kai ekeinos poiese kai meizona touton poiese, hoti ego pros ton patera poreuomai.
This verse is spoken by Jesus and contains a promise to those who believe in him. 'Amen' is a declaration of truth. The verse states that the believer will do the works that Jesus does, and even greater works than these, because Jesus is going to the Father. The verse uses 'ho' as 'the', 'eis' as 'into', and 'pros' as 'towards'.
[JHN.14.13] And whatever you may ask in my name, that I will do, so that the Father may be glorified in the Son. [§]
kai ho ti an aitesete en to onomati mou touto poieso, hina doxasthei ho pater en to huio.
This verse comes from the Gospel of John, chapter 14, verse 13. It states a promise from the speaker (understood to be Jesus) that any request made in his name will be granted, so that the Father may be glorified in the Son. The original text is in Koine Greek. 'Onoma' means 'name'. 'Pater' means 'father'. 'Huio' means 'son'. 'Doxasthei' means 'be glorified'.
[JHN.14.14] If anyone asks anything of God, God will do it. [§]
ean ti aiteshete me en to onomati mou ego poieso.
This verse is from the Gospel of John, chapter 14, verse 13. It describes a promise made by Jesus. The verse states that if anyone asks anything in the name of God, God will do it. The term 'name' is understood to mean 'authority' or 'by the power of'.
[JHN.14.15] If you love me, you will keep my commands. [§]
If you love me, my commands you will keep.
This verse is a conditional statement. The first part establishes a condition (loving 'me'), and the second part specifies the result if that condition is met (keeping 'my commands'). The verse speaks directly to the audience, using second-person plural pronouns ("you"). "Me" and "my" refer to the speaker, who is understood to be a divine figure.
[JHN.14.16] And I will ask the God, and another helper will God give to you, so that God may be with you for the age. [§]
ka ego eroteso ton patera kai allon parakleton dosei humin, hina meth humon eis ton aiona e
This verse is from the Gospel of John 14:16 in the New Testament. It discusses a request to the Father (God) for another advocate or helper (the Holy Spirit) to be with believers forever. The Greek word 'parakletos' carries a meaning of someone called alongside to help, counsel, or intercede. 'Aion' refers to an age or eternity.
[JHN.14.17] The spirit of the truth, which the world is not able to receive, because it does not behold it nor know it; you know it, because it remains with you and will be in you. [§]
toh pneu-mah tess a-lay-thee-as, ho ho kos-mos oo doo-na-tai la-bein, ho-ti oo theo-rei au-to oo-deh gi-nos-kei; hu-meis gi-nos-keh-te au-to, ho-ti par hu-meen mei-nei kai en hu-meen es-tai.
This verse is from the Gospel of John, chapter 14, verse 17. It discusses the Spirit of Truth, which the world cannot receive because it does not see or know it. However, those who believe in Jesus will know the Spirit because it dwells with them and within them. This translation will reflect a literal rendering of the underlying Greek, focusing on direct equivalents without theological interpretation or tradition. We are specifically asked to translate the names of God literally, which this verse does not contain.
[JHN.14.18] I will not leave you as destitute ones, I am coming to you. [§]
Ou afeso humas orphanous, erchomai pros humas.
This verse is from the Gospel of John 14:18. It translates to "I will not leave you orphaned, I come to you." The verse speaks of Jesus promising his disciples that even after his physical departure, he will not abandon them. The word 'orphanous' signifies being left destitute or alone. This is a promise of ongoing presence and support.
[JHN.14.19] In a little while, the world will no longer behold me, but you all will behold me, because I live and you all will live. [§]
eti mikron kai ho kosmos me ouketi theorei, humeis de theoreite me, hoti ego zo kai humeis zesete.
This verse comes from John 14:19. 'Eti mikron' means 'a little while.' 'Kai' means 'and.' 'Ho kosmos' means 'the world.' 'Me' means 'me.' 'Ouketi' means 'no longer.' 'Theorei' means 'behold/see.' 'Humeis' means 'you all.' 'De' is a connecting particle, similar to 'and.' 'Zo' means 'I live.' 'Zesete' means 'you will live.' The verse discusses a short time remaining before the world will no longer perceive the speaker, but those who believe will continue to perceive the speaker, as they both live.
[JHN.14.20] On that day you will know that I am in my Father and you are in me and I am in you. [§]
en ekeinee tee hemeera gnoseethe humeis hoti ego en to patri mou kai humeis en emoi ka ego en humin.
This verse is from the Gospel of John. The original text is in Koine Greek. 'Ἐν' means 'in'. 'Ἐκείνῃ' means 'that'. 'Τῇ ἡμέρᾳ' means 'the day'. 'Γνώσεσθε' means 'you will know'. 'Ὑμεῖς' means 'you'. 'Ὅτι' means 'that'. 'Ἐγὼ' means 'I'. 'Ἐν τῷ πατρί μου' means 'in my father'. 'Καὶ' means 'and'. 'Ἐμοὶ' means 'in me'. 'Κἀγὼ' means 'and I'. 'Ἐν ὑμῖν' means 'in you'.
[JHN.14.21] The one having my commands and keeping them, that one is the one loving me. But the one loving me will be loved by my Father, and I will love that one and reveal myself to that one. [§]
ho echon tas entolas mou kai teron autas ekeinos estin ho agapon me; ho de agapon me agapethesetai hypo tou patros mou, ka ego agapeso auton kai emfaniso auto emauton.
This verse discusses loving God and keeping His commands. It states that whoever has and keeps God’s commands loves God. God’s Father will love those who love God, and God will also love them and reveal Himself to them. The verse uses possessive pronouns and relative pronouns frequently, requiring careful attention to ensure accurate translation reflecting the relationships between the entities involved.
[JHN.14.22] Judas, not the Iscariot, said to my Lord, "What has happened that you intend to reveal yourself to us and not to the world?" [§]
Legei auto Ioudas, ou ho Iskariotes: kurie, [kai] ti gegonen hoti hemin melleis emphanizein seauton kai ouchi to kosmo?
This verse is from the Gospel of John. Judas (not Iscariot) asks the Lord why He intends to reveal Himself to them, the disciples, and not to the world. 'Kurie' is the vocative case of 'Kyrios', meaning 'Lord'. The verse uses a form of 'to be' ('gegonen') to describe what has happened, or what is the case, prompting the question. 'Melleis' denotes intention or future action.
[JHN.14.23] Jesus responded and said to him, "If anyone loves me, he will keep my word, and the Father will love him, and we will come to him, and we will make our dwelling place with him." [§]
apēkrīthē Iēsous kai eipen autō: ean tis agapā mē ton logon mou tērēsei, kai ho patēr mou agapēsei auton kai pros auton eleusometha kai monēn par’ autō poiēsōmetha.
This verse is from the Gospel of John 14:23 in the New Testament. It involves Jesus responding to a question, making a conditional statement regarding loving him and obedience to his word, and a promise from God the Father of coming to dwell with the obedient one. The terms used are standard Koine Greek. We will translate the names of God literally as we have done before, with 'Father' becoming 'the Father'.
[JHN.14.24] Whoever does not love me does not keep my words, and the message that you hear is not mine, but of the Father who sent me. [§]
ho me agapon me tous logous mou ou terei, kai ho logos hon akouete ouk estin emos alla tou pemsantos me patros.
This verse contains a statement about loving God and obeying His words. It asserts that anyone who does not love God does not keep his words, and the message being heard is not from the speaker but from the one who sent him, namely the Father. The verse uses 'me' repeatedly, referring to God. 'Logos' is 'word' or 'message'.
[JHN.14.25] I have spoken these things to you while remaining among you. [§]
Tauta lelalēka humin par’ humin menon
This verse is from the Gospel of John. "Tauta" means "these things." "lelalēka" is a verb meaning "I have spoken." "humin" is a dative plural pronoun meaning "to you." "par’ humin" means "while among you." "menon" means "remaining," or "while remaining."
[JHN.14.26] And the Advocate, the Holy Spirit, whom the Father will send in my name, that one will teach you all things and will remind you of all things that I have spoken to you. [§]
ho de parakletos, to pneuma to hagion, ho pempsi ho pater en to onomati mou, ekeinos humas didaksei panta kai hypomnesei humas panta ha eipon humin [ego].
This verse discusses the Advocate, the Holy Spirit, who will be sent by the Father in the speaker's name. The Advocate will teach everything and remind the listeners of everything the speaker has said to them.
[JHN.14.27] I leave peace to you, I give to you my peace. Not as the world gives, I give to you. Let your heart not be troubled, nor let it be fearful. [§]
Ei-ray-nen af-ee-mee hoo-meen, ei-ray-nen teen em-een dee-doe-mee hoo-meen. Hoo kah-hos ho kos-mos dee-doe-sin eh-go dee-doe hoo-meen. Mee ta-ras-ses-tho hoo-meen hee kar-dee-ah mee-deh dei-lee-ah-to.
This verse is from the Gospel of John, chapter 14, verse 27. It concerns peace, and the type of peace that is given. The speaker is offering a different kind of peace than the world typically offers. The speaker is addressing a group of people, encouraging them not to be troubled or afraid.
[JHN.14.28] You have heard that I said to you, I am going away and I will return to you. If you loved me, you would rejoice that I am going to the Father, because the Father is greater than I am. [§]
eh-koo-sah-teh ho-tee eg-oh ey-poh oo-meen hoo-pah-goh kai er-khoh-mai pros oo-mas. ey ay-gah-pah-teh meh eh-kah-ree-teh ahn ho-tee po-reu-o-mai pros ton pa-teh-ra, ho-tee ho pa-tehr may-zohn moo es-teen.
This verse comes from the Gospel of John, chapter 14, verse 28. It is spoken by Yahveh to his disciples. It begins with an appeal to what they have already heard Yahveh say. Yahveh states that he is going away, but will return to them. He clarifies that if they loved him, they would rejoice in his departure to the Father, because the Father is greater than he is. The key terms for translation are 'ego' (I) 'hymon' (you, plural) 'pater' (father).
[JHN.14.29] And now I have said to you before it happens, so that when it happens, you may believe. [§]
kai nun eireka humin prin genesthai, hina hotan genētai pisteusēte.
This verse comes from the Gospel of John, chapter 13, verse 19. It is a statement made by Yeshua (Jesus) to his disciples. He is informing them that he has told them these things before they happen, so that when they do happen, they will believe. The core meaning is about strengthening faith through fulfilled prophecy.
[JHN.14.30] I will no longer speak many things with you, for comes the ruler of the world. And in me, he has nothing. [§]
oo-keh-tee pol-lah lah-leh-so meth’ hoo-mon, er-khe-tai gar ho too ko-smoo ar-khon, kai en emo-ee oo-keh-tee ekhei oo-den
This verse originates from the Gospel of John 14:30. It speaks of Jesus preparing his disciples for his departure and the coming of the ruler of this world. The speaker, Jesus, states he will not speak much longer with them, because the ruler of the world is coming, and has no claim in him. We will approach the translation with a focus on literal accuracy, even if it makes the reading sound less conventional.
[JHN.14.31] But so that the world may know that I love the Father, and just as the Father commanded me, thus I do. Rise, let us go from here. [§]
all' hina gnoi ho kosmos hoti agapo ton patera, kai kathos eneteilato moi ho pater, houtos poio. egeiresthe, agoomen enthen.
This verse comes from the Gospel of John, chapter 14, verse 31. It is spoken by Jesus to his disciples. It states that the reason he does what he does is to show the world that he loves the Father and does exactly what the Father commanded him. He then instructs them to rise and leave.
JHN.15
[JHN.15.1] I am the vine, the true one, and my father is the farmer. [§]
Ego eimi he ambelos he alēthinē kai ho patēr mou ho geōrgos estin.
This verse is from the Gospel of John, chapter 15, verse 1. It uses the first-person pronoun 'I' ('ego') and the verb 'to be' ('eimi'). 'Ampelos' means 'vine'. 'Alēthinē' means 'true'. 'Patēr' means 'father'. 'Geōrgos' means 'farmer' or 'vinedresser'. 'Estin' is another form of 'to be', meaning 'is'. The verse is stating a metaphorical relationship between the speaker, a vine, and the speaker’s father, a farmer.
[JHN.15.2] All branch in me not bearing fruit removes it, and all the fruit bearing cleanses it so that it may bear more fruit. [§]
pan klema en emoi me phoron karpon airei auto, kai pan to karpon phoron kathairei auto hina karpon pleiona pherei.
This verse describes a gardener tending a vine. The gardener removes branches that do not bear fruit so that the branches that do bear fruit may be cleansed and produce more fruit. Each word is translated literally. 'Pan' means 'all'. 'Klema' means 'branch'. 'En emoi' means 'in me'. 'Me phoron karpon' means 'not bearing fruit'. 'Airei auto' means 'removes it'. 'Kai' means 'and'. 'To karpon phoron' means 'the fruit bearing'. 'Kathairei auto' means 'cleanses it'. 'Hina' means 'so that'. 'Pleiona pherei' means 'may bear more'.
[JHN.15.3] Already, you are pure through the Word which Yahveh has spoken to you. [§]
hay-deh hoo-mees kah-hah-rois es-teh dee-ah ton lo-gon hon leh-lah-leh-kah hoo-meen
This verse is from the Gospel of John, chapter 15, verse 3. The original Greek uses words that are not directly attributable to names of God. However, the verse alludes to a cleansing, potentially from divine influence. Given the context, 'the Logos' (ton logon) is considered 'the Word' which, in John's Gospel, is equated to Yahveh. Therefore, the verse refers to a purification by Yahveh through the expression of Yahveh's will. 'Hoo-mees' refers to 'you' in the plural form.
[JHN.15.4] Remain in me, and I will remain in you. Just as a branch is unable to bear fruit from itself unless it remains in the vine, so neither are you able to bear fruit unless you remain in me. Yahveh speaks these words. [§]
meinatte en emoi, ka ego en humin. kathos to klema ou dunatai karpon pherein aph’ heautou ean me menei en te ampeloi, houtos oude humeis ean me en emoi meneite.
This verse uses the Greek word 'en' which means 'in'. It is used repeatedly to emphasize a state of being *within* something. The verse is a metaphor comparing believers to branches on a vine. The 'I' referenced is understood to be Yahveh. The verse is speaking about a necessary connection to Yahveh for spiritual fruitfulness.
[JHN.15.5] I am the vine, you are the branches. The one remaining in me and I in him, this one bears much fruit, because without me you are not able to do nothing. [§]
ego eimi he ampelos, humeis ta klemata. ho menon en emoi ka ego en auto houtos pherei karpon polun, hoti choris emou ou dunasthe poiein ouden.
This verse uses metaphorical language comparing God to a vine and believers to branches. The verse emphasizes the necessity of remaining connected to God for fruitful living. Each word is translated literally. 'Ego' is 'I', 'eimi' is 'am', 'he' is 'the', 'ampelos' is 'vine', 'humeis' is 'you' (plural), 'ta' is 'the' (plural, neuter), 'klemata' is 'branches', 'ho' is 'the', 'menon' is 'remaining', 'en' is 'in', 'emoi' is 'me', 'ka' is 'and', 'auto' is 'him', 'houtos' is 'this one', 'pherei' is 'bears', 'karpon' is 'fruit', 'polun' is 'much', 'hoti' is 'that', 'choris' is 'without', 'ouden' is 'nothing', and 'dynasthe' is 'are able'.
[JHN.15.6] If someone does not remain in me, they were thrown outside as the branch, and they dried up, and they gather them, and they throw them into the fire, and it burns. [§]
ean mee tis menai en emoi, ebleethe exō hōs to klēma kai exēranthē kai synagousin auta kai eis to puir ballousin kai kaitai.
This verse uses several words from the original Greek text. 'ean' means 'if', 'mee' means 'not', 'tis' means 'someone', 'menai' means 'remains', 'en' means 'in', 'emoi' means 'me', 'eblethe' means 'was thrown', 'exō' means 'outside', 'hōs' means 'as', 'to klēma' means 'the branch', 'kai' means 'and', 'exēranthē' means 'dried up', 'synagousin' means 'they gather', 'auta' means 'them', 'eis to puir' means 'into the fire', 'ballousin' means 'they throw', 'kaitai' means 'it burns'. The verse describes a branch that is cut off from the vine, dried up, gathered, and thrown into the fire to be burned.
[JHN.15.7] If you remain in me and my words remain in you, whatever you ask will be for you. [§]
ean meinete en emoi kai ta rheamata mou en humin meinei, ho ean thelete aitesasthe, kai genesetai humin.
This verse contains conditional statements using 'ean' (if). 'Emoi' means 'in me', 'humis' means 'you' (plural). 'Rhema' refers to 'words' or 'sayings'. 'Aitesasthe' means 'you ask'. 'Genesetai' means 'it will become' or 'it will be'. This is a promise contingent on remaining connected to the speaker and internalizing the speaker’s words.
[JHN.15.8] In this, my Father was glorified, so that you will bear much fruit and you will become learners to me. [§]
en touto edoxasthe ho pater mou, hina karpon polun pherete kai genethe emoi mathetai.
This verse is from the Gospel of John 15:8. It states that the Father is glorified when the disciples bear much fruit and become the learner of the Father. “en touto” means “in this”. “edoxasthe” means “was glorified”. “ho pater mou” means “the Father of me”. “hina” means “so that”. “karpon polun” means “fruit much”. “pherete” means “you will bear”. “kai” means “and”. “genethe” means “you will become”. “emoi” means “to me”. “mathetai” means “learners”.
[JHN.15.9] As the God loved me, and I also loved you all; remain in the love that is mine. [§]
Kathos egapesen me ho pater, ka ego humas egapesa; meinate en te agape te eme.
This verse is from the Gospel of John, chapter 15, verse 9. It expresses a comparison of the Father’s love for the speaker with the speaker’s love for those addressed. The core verb 'agapao' means to love in a devoted, deliberate way. 'Pater' means father. 'Humas' means you all. 'Meinate' means remain. 'Eme' means my.
[JHN.15.10] If you keep my commands, you will remain in the love of me, as I kept the commands of my father and I remain of him in the love. [§]
ean tas entolas mou teresete, meneite en te agape mou, kathos ego tas entolas tou patros mou tetereka kai meno autou en te agape.
This verse uses several key terms. "ean" means "if". "tas entolas" means "the commands". "mou" means "my". "teresete" means "you keep". "meneite" means "you remain". "en te agape" means "in the love". "kathos" means "as". "tou patros mou" means "of my father". "tetereka" means "I kept". "meno" means "I remain". "autou" means "of him".
[JHN.15.11] These things I have spoken to you, so that my joy may be in you and your joy may be made complete. [§]
Taüta lëlalëka humïn hïna hë chara hë emë en humïn ëi kai hë chara humön pleröthë.
This verse is from the Gospel of John, chapter 15, verse 11. It speaks of the joy of the disciples being complete. The verse uses the Greek word "charis" which is often translated as "grace", but can also mean "joy". We are translating strictly based on the literal meaning of the words, avoiding traditional theological interpretations. The verse contains personal pronouns which will be translated literally.
[JHN.15.12] This is the commandment, the one of my Lord, that you love one another as I have loved you. [§]
Hoo-tay es-teen hee en-to-lay hee em-ay, hee-nah ah-gah-pah-tay ah-leh-loos kah-thos eh-gah-pee-sah hoo-mas.
This verse originates from the Gospel of John, chapter 13, verse 34. It presents a command given by Jesus. 'Hoo-tay' means 'this'. 'Es-teen' means 'is'. 'Hee' is the definite article 'the'. 'En-to-lay' means 'commandment'. 'Em-ay' means 'my'. 'Hee-nah' is a connecting particle. 'Ah-gah-pah-tay' is the plural imperative form of 'to love'. 'Ah-leh-loos' means 'one another'. 'Kah-thos' means 'as'. 'Eh-gah-pee-sah' is the first-person singular perfect active indicative of 'to love'. 'Hoo-mas' means 'you (plural)'.
[JHN.15.13] No one has a love greater than this, that someone may lay down his soul for his friends. [§]
mei-zo-na tau-tees a-ga-pen oo-deis e-chei, hee-na tis ten psoo-khen au-tou thee hu-per ton fee-lon au-tou.
This verse, from the Gospel of John, speaks of a love that is greater than sacrificing oneself for friends. 'μείζονα' means 'greater'. 'ταύτης' means 'this'. 'ἀγάπην' is a form of 'agape', meaning 'love'. 'οὐδεὶς' means 'no one'. 'ἔχει' means 'has'. 'ἵνα' means 'that' or 'so that'. 'τις' means 'someone' or 'anyone'. 'ψυχὴν' means 'soul'. 'αὐτοῦ' means 'his'. 'θῇ' means 'may lay down'. 'ὑπὲρ' means 'for' or 'on behalf of'. 'φίλων' means 'friends'.
[JHN.15.14] You are friends of my God if you do what my God commands you. [§]
Humeis philoi mou este ean poiete ha ego entellomai humin.
This verse is from the Gospel of John, chapter 15, verse 14. It speaks of friendship with 'I Am', often referred to as 'God'. 'Humeis' refers to 'you' (plural). 'Philoi' means 'friends'. 'Mou' means 'my'. 'Este' is a form of 'to be', meaning 'are'. 'Ean' means 'if'. 'Poiete' means 'you do'. 'Ha' means 'things' or 'what'. 'Ego' means 'I'. 'Entellomai' means 'I command'. 'Humin' means 'you' (plural, dative case).
[JHN.15.15] I no longer call you servants, because a servant does not know what his Lord does. But I have called you friends, because I have made known to you all things that I have learned from my Father. [§]
oo-keh-tee leh-go oo-mas doo-loos, ho-tee ho doo-loos ook oi-den tee poi-ei au-too ho koo-ree-os; oo-mas deh ei-reh-kah fee-los, ho-tee pan-ta ha eh-koo-sah pa-ra too pa-tros moo eg-no-ree-sah oo-meen.
This verse is from the Gospel of John, chapter 15, verse 15. It’s a statement by Jesus to his disciples. He’s redefining their relationship. The original Greek uses the terms ‘doulos’ which means slave or servant, and ‘philos’ which means friend. ‘Kyrios’ means Lord. ‘Patros’ means father.
[JHN.15.16] You did not choose me, but I chose you and I appointed you that you might go and bear fruit, and that your fruit may remain, that whatever you ask the Father in my name he may give to you. [§]
ouch hymeis me exelecthaste, alla' ego exelecthemen humas kai etheka humas hina hymeis hypagete kai karpon phērete kai ho karpos humōn menēi, hina ho ti an aitēsēte ton patera en tō onomati mou dōi humin.
This verse is from the Gospel of John, chapter 15, verse 16. It speaks about God's choosing of his disciples. 'ouch' is a negative particle meaning 'not'. 'hymeis' means 'you' (plural). 'me' means 'me'. 'exelecthaste' is a verb meaning 'you chose'. 'alla' means 'but'. 'ego' means 'I'. 'exelecthemen' means 'I chose'. 'kai' means 'and'. 'etheka' means 'I appointed'. 'hina' means 'that', introducing a purpose clause. 'hypagete' means 'you go'. 'karpon' means 'fruit'. 'phērete' means 'you bear'. 'menēi' means 'may remain'. 'ho ti an aitēsēte' means 'whatever you ask'. 'ton patera' means 'the Father'. 'en tō onomati mou' means 'in my name'. 'dōi humin' means 'he may give to you'.
[JHN.15.17] These things I command to you, that you may love one another. [§]
Tah-oo-tah en-tel-loh-mai hoo-meen, hee-nah ah-gah-pah-teh al-leh-loo-s.
This verse is from the New Testament, specifically John 13:34. It's originally in Koine Greek. 'Tah-oo-tah' represents 'these things'. 'en-tel-loh-mai' means 'I command'. 'hoo-meen' is 'you' (plural). 'hee-nah' indicates purpose, meaning 'that' or 'in order that'. 'ah-gah-pah-teh' is the verb 'to love'. 'al-leh-loo-s' means 'one another'. The verse is a command to love each other.
[JHN.15.18] If the world hates you, know that Yahveh hated you first. [§]
Ei ho kosmos hymas misei, ginoskete hoti eme proton hymon memiseken.
This verse comes from the Gospel of John, chapter 15, verse 18. It speaks of the world's hatred for believers, and links it to the world's prior hatred of Yahveh. "Ei" introduces a conditional clause. "Ho kosmos" means "the world". "Hymas" means "you" (plural). "Misei" means "hates". "Ginoskete" means "know". "Hoti" means "that". "Eme" means "me". "Proton" means "first". "Hymon" means "of you". "Memiseken" means "has hated".
[JHN.15.19] If you were of the world, the world would love what is its own. But because you are not of the world, but I, Yahveh, have chosen you from the world, on account of this the world hates you. [§]
ei ek tou kosmou ete, ho kosmos an to idion ephilei; hoti de ek tou kosmou ouk este, all' ego exeleksam en humas ek tou kosmou, dia touto misei humas ho kosmos.
This verse comes from the Gospel of John, chapter 15, verse 19. It speaks about the relationship between believers and the world. The verse states that if believers were of the world, the world would love its own. However, because believers are not of the world, but were chosen from the world by God, the world hates them. The 'world' here refers not to the physical planet, but to the system of values and beliefs opposed to God. The speaker is Yahveh.
[JHN.15.20] Remember the word that I told to you: a servant is not greater than his Lord. If they persecuted me, they will also persecute you. If they kept my word, they will also keep yours. [§]
mem-no-neu-e-te tou lo-gou hoo e-go ei-pon hu-min: ouk es-tin doo-los mei-zon tou ku-ri-ou au-tou. ei eme e-dee-ok-san, kai hu-mas dee-ok-sou-sin: ei ton lo-gon mou e-te-re-san, kai ton hu-me-te-ron te-re-sou-sin.
This verse is from the Gospel of John (15:20). It speaks of persecution faced by followers due to their adherence to the message. The verse establishes a parallel: if the master is persecuted, the servants will be too; and if the master's word is kept, the servant's word will also be kept. The original verse is in Koine Greek, but we are translating based on the intent of the underlying theological concepts as they relate to the names for God.
[JHN.15.21] But they will do all these things to you because of my name, for they do not know the one who sent me. [§]
alla tauta panta poiesousin eis humas dia to onoma mou, hoti ouk oidasin ton pempsanta me.
This verse comes from the Gospel of John, chapter 15, verse 21. It states that people will do harmful things to believers because of the name of the one speaking, because they do not know the one who sent him. The verse uses "onoma" for name and speaks of the sender as unknown to those who perform the actions. We will translate “onoma” as “name” and will translate the possessive “μου” as “my”.
[JHN.15.22] If I had not come and spoken to them, they would not have sin. But now they have no pretense concerning their sin. [§]
Ei me elthon kai elalēsa autois, hamartian ouk eichosan; nun de prophasin ouk echousin peri tēs hamartias autōn.
This verse is from the Gospel of John, chapter 15, verse 22. It discusses the reason for the unbelief of those to whom Jesus ministered. The verse states that if Jesus had not come and spoken to them, they would not have sin. However, now they have no excuse for their sin. It is important to note that 'sin' here refers to rejecting the message of Jesus, and specifically, rejecting the messenger.
[JHN.15.23] The one who hates me also hates my Father. [§]
ho eme mison kai ton patera mou misei
This verse is from the Gospel of John, and is in Koine Greek. 'ho' is the definite article 'the'. 'eme' is the accusative first-person pronoun, meaning 'me'. 'mison' is the present active indicative third-person singular of 'miseo', meaning 'hates'. 'kai' means 'and'. 'ton patera mou' translates to 'my father'. 'misei' is the present active indicative third-person singular of 'miseo', meaning 'hates'. Therefore, the entire verse means 'the one hating me also hates my father'.
[JHN.15.24] If I had not done the works among them which no one else did, they would not have sin. But now they have seen and they have hated both me and my Father. [§]
ei ta erga me epioisa en autois ha oudeis allos epioisen, hamartian ouk eichosan; nun de kai heorakasin kai memisekasin kai eme kai ton patera mou.
This verse comes from the Gospel of John. It states that if Jesus had not done works that no one else had done, they would not have sin. However, they have seen those works and hated both him and his Father.
[JHN.15.25] But that the word may be fulfilled which is written in their law, that they hated me without cause. [§]
hal' hina plerothe ho logos ho en to nomo auton gegrammenos hoti emisesan me dorean.
This verse is from the Gospel of John 15:25. It explains why the world hates Jesus' followers. It states that the hatred fulfills a prophecy written in their law – that they would hate without a cause. 'hal' is a connector meaning 'but'. 'hina' is a connector meaning 'that'. 'plerothe' is a verb meaning 'to be fulfilled'. 'ho logos' means 'the word'. 'ho en to nomo auton gegrammenos' means 'which is written in their law'. 'hoti' means 'that'. 'emisesan' means 'they hated'. 'me' means 'me'. 'dorean' means 'without cause' or 'freely'.
[JHN.15.26] When the Advocate whom I will send to you from the Father comes, the Spirit of Truth, who proceeds from the Father, he will testify about me. [§]
Hotan elthe ho parakletos hon ego pempsō humin para tou patros, to pneuma tēs aletheias ho para tou patros ekporeuetai, ekeinos marturēsēi peri emou.
This verse speaks of the coming of the Parakletos, sent by 'the Father', who is 'the Spirit of Truth' proceeding from 'the Father'. He will testify concerning 'me' (the speaker, Jesus). I am translating each title literally. 'Parakletos' is a descriptive title and retains its form. 'The Father' is translated as 'the Father' consistently. The Spirit is 'the Spirit'.
[JHN.15.27] And you also testify that from the beginning you are with me. [§]
kai hymeis de martureite, hoti ap' arches met' emou este.
This verse is from the Gospel of John 8:25. It is spoken by Jesus to those who believed in him. "Kai" means "and". "Hymeis" means "you" (plural). "De" is a particle meaning "also" or "indeed". "Martureite" is the present active indicative second-person plural of "martureo," meaning "you testify". "Hoti" means "that". "Ap' arches" means "from the beginning". "Met' emou" means "with me". "Este" is the present active indicative second-person plural of "eimi," meaning "you are". The verse essentially asks the listeners to affirm that they have been with the speaker from the beginning.
JHN.16
[JHN.16.1] These things I have spoken to you, so that you may not stumble. [§]
Tau'ta le'lalēka humīn hinā mē skandalisthēte.
This verse is from the New Testament, specifically John 16:1. It is originally written in Koine Greek. The verse essentially states that something has been spoken to the audience so that they will not be caused to stumble. The verb 'lelaleka' is a form of 'lego', meaning 'to say'. The 'humīn' is the dative plural form of 'su', meaning 'you'. The 'hina' introduces a purpose clause. 'Skandalisthēte' is a verb meaning to stumble or be offended.
[JHN.16.2] They will cast you out of synagogues. But the hour is coming when everyone who kills you will believe they are offering worship to God. [§]
apo-sun-ag-og-ous poi-e-sou-sin hu-mas; all' er-che-tai ho-ra hi-na pas ho a-po-ktei-nas hu-mas dox-ei la-trei-an pros-fe-rein toi the-oi.
This verse describes a time when people will be cast out of synagogues and even killed, believing they are performing an act of worship to God. "apo-sun-ag-og-ous" means "synagogues", the places where people gather for worship. "poi-e-sou-sin" means "will make". "hu-mas" means "you". "all'" means "but". "er-che-tai" means "comes". "ho-ra" means "hour". "hi-na" means "that". "pas" means "every". "ho a-po-ktei-nas hu-mas" means "whoever kills you". "dox-ei" means "will think, consider". "la-trei-an" means "worship". "pros-fe-rein" means "to offer". "toi the-oi" means "to God".
[JHN.16.3] And they will do these things because they did not know the Gods, nor even me. [§]
kai tauta poieousin hoti ouk egnosan ton patera oude eme
This verse is from the Gospel of John, chapter 8, verse 19. It speaks of people doing certain things because they do not know the Father or the speaker, who is Jesus. "kai" means 'and'. "tauta" means 'these things'. "poieousin" means 'they do'. "hoti" means 'that' or 'because'. "ouk egnosan" means 'they did not know'. "ton patera" means 'the Father'. "oude" means 'nor' or 'even'. "eme" means 'me'.
[JHN.16.4] But these things I have spoken to you, so that when their time comes, you may remember that I told you. However, I did not tell you these things from the beginning, because I was with you. [§]
alla tauta lelalēka humīn hina hotan elthē hē hōra autōn mnēmoneuēte autōn hoti egō eipon humīn. Tauta dē humīn ex archēs ouk eipon, hoti meth’ humōn ēmē̄n.
This verse comes from John 16:4. It details Jesus speaking to his disciples. He tells them that he is revealing things to them now so they will remember his words when the time comes, a time referring to hardship and persecution. He explains he did not tell them these things earlier because he was with them. The verse emphasizes the importance of remembering Jesus's teachings in anticipation of future trials.
[JHN.16.5] Now then, I go to the one having sent me, and no one from among you asks me, where you go? [§]
nu de hupago pros ton pemsanta me, kai oudeis ex humon erota me, pou hupageis?
This verse is from the New Testament, John 7:33. It states that Jesus is returning to the one who sent him and that no one is asking him where he is going. 'nu de' means 'now then'. 'hupago' means 'I go'. 'pros' means 'to'. 'ton pemsanta me' means 'the one having sent me'. 'kai' means 'and'. 'oudeis' means 'no one'. 'ex humon' means 'from among you'. 'erota me' means 'asks me'. 'pou' means 'where'. 'hupageis' means 'you go'.
[JHN.16.6] But because I have spoken these things to you, sorrow has filled your heart. [§]
all’ hoti tauta lelalēka humīn hē lypē peplēroken humōn tēn kardian.
This verse is from the Gospel of John, chapter 16, verse 22. It says, "But because I have said these things to you, sorrow has filled your heart.". The verse describes Jesus telling his disciples something that causes them sadness.
[JHN.16.7] But I tell you the truth, it is to your advantage that I go. For if I do not go, the Called One to your side will not come to you. But if I go, I will send him to you. [§]
all' ego ten aletheian lego humin, sympherei humin hina ego apeltho. ean gar me apeltho, ho parakletos ouk eleusetai pros humas; ean de poreutho, pempsō auton pros humas.
This verse is from the Gospel of John, chapter 16, verses 7-8. It is part of Jesus' farewell discourse to his disciples. He is explaining that his departure is necessary for the coming of the Helper, the Advocate, the Comforter – referred to here as 'the Called One to your side.' The verse emphasizes that the presence of the Helper is contingent on Jesus' absence.
[JHN.16.8] And having come, that one will convict the world regarding sin and regarding righteousness and regarding judgment. [§]
Kai elthon ekeinos elegxei ton kosmon peri hamartias kai peri dikaiosunes kai peri kriseos
This verse is from the Gospel of John, chapter 9, verse 39. It describes someone coming to judge the world regarding sin, righteousness, and judgment. 'Kai' means 'and'. 'Elthon' is the participle of 'erchomai', meaning 'having come'. 'Ekeinos' means 'that one' or 'he'. 'Elegxei' means 'will convict' or 'will expose'. 'Ton kosmon' means 'the world'. 'Peri' means 'about' or 'regarding'. 'Hamartias' means 'sin'. 'Dikaiosunes' means 'righteousness'. 'Kriseos' means 'judgment'.
[JHN.16.9] Concerning sins, that they do not believe into me. [§]
per-ee ham-ar-tee-as men, hot-ee oo pee-stoo-oo-sin eis em-eh
This verse is from the Gospel of John, chapter 16, verse 9. The original is in Koine Greek. 'peri' means 'concerning' or 'about'. 'hamartias' means 'sins'. 'men' is a particle introducing a contrasting statement. 'hoti' means 'that' or 'because'. 'ou' is a negative particle. 'pisteuousin' is the third-person plural present active indicative of 'pisteuo', meaning 'they believe'. 'eis' means 'into'. 'eme' means 'me'. The verse discusses the reason for condemnation, which is disbelief.
[JHN.16.10] Concerning righteousness, that I am going to the Father and you will see me no longer. [§]
per-ee dee-kai-o-soo-nees deh, ho-tee pros ton pa-teh-ra hoo-pa-go kai oo-keh-tee the-o-ree-teh meh
This verse is from the Gospel of John (14:28) in the New Testament. It’s originally written in Koine Greek. The verse contains a discussion of righteousness, and explains that Jesus is returning to the Father, and will no longer be seen. The names of God are not present in this verse, so no translation of divine names is needed.
[JHN.16.11] Concerning judgment, that the ruler of this world has been judged. [§]
per-ee deh krees-ehos, hot-ee ho ar-khon too kos-moo too-too keh-kree-tai
This verse discusses judgment and states that the ruler of this world has been judged. "per-ee" means 'about', "deh" is a connector, "krees-ehos" relates to judgment, "hot-ee" means 'that', "ho" is 'the', "ar-khon" means 'ruler', "too" is 'the', "kos-moo" means 'world', "too-too" means 'this', and "keh-kree-tai" means 'has been judged'.
[JHN.16.12] Still, I have many things to say to you, but you are not able to bear them now. [§]
eti polla echo humin legein, all' ou dunathe bastazein arti
This verse is from the Gospel of John. "eti" means still or yet. "polla" means many. "echo" means I have. "humin" means to you or you all. "legein" means to say. "all'" is a conjunction meaning but. "ou" is a negation meaning not. "dunathe" means are able. "bastazein" means to bear or carry. "arti" means now or presently.
[JHN.16.13] But when that one comes, the spirit of the truth, it will guide you in all truth. For it will not speak from itself, but whatever it hears, it will speak, and it will declare to you things that are coming. [§]
hotan de elthei ekeinos, to pneuma tes aletheias, hodegei humas en tei aletheia pasai; ou gar lalese aph' heautou, all' hosa akousei lalese kai ta erchomena anangelei humin.
This verse speaks of a future arrival, 'that one', who is the spirit of truth. This spirit will guide 'you' into all truth. The spirit will not speak from itself, but will speak what it hears, and will announce to 'you' things that are coming.
[JHN.16.14] That one will glorify me, because from of me will he take, and will announce to you. [§]
eh-KEI-nohs eh-MEH doh-KSAH-seh, HOH-tee ek too eh-MOO LAHM-pse-tai kai ah-nahn-GEH-lei HUM-een.
This verse uses pronouns and verbs indicating a future action of glorification and revelation. "ekeinos" refers to 'he', 'emē' is 'me', 'doxasei' means 'will glorify', 'ek tou emou' is 'from of me', 'lēmpseai' means 'will take', 'kai' is 'and', and 'anangelei humin' means 'will announce to you'. The original verse is about one person glorifying another and revealing something from themselves to a group of people.
[JHN.16.15] All things that the Father has are mine; for this reason I said that from myself he receives and declares to you. [§]
pan-ta ho-sa eh-hei ho pa-ter em-a es-tin; dia tou-tou ei-pon ho-ti ek tou em-ou lam-ba-nei kai a-nan-ge-lei hu-min.
This verse is from the Gospel of John 16:15. It states that all things that the Father has are the Son's, and therefore the Son receives from Himself and declares it to them. "Pan-ta" means all things. "Hosa" means which or that. "Ehhei" is the third person singular present indicative of the verb "to be". "Ho pater" means "the father". "Ema" means "mine". "Estin" means "is". "Dia" means "through". "Toutou" means "this". "Eipon" means "I have said". "Ek" means "from". "Emou" means "of me". "Lambanei" means "he receives". "Kai" means "and". "Anangelei" means "he declares". "Humin" means "to you".
[JHN.16.16] A little while, and you will no longer behold me, and again a little while, and you will see me. [§]
Mikron kai ouketi theoreite me, kai palin mikron kai opesethe me.
This verse is from the Gospel of John, chapter 7, verse 34. It describes a fleeting appearance and disappearance. 'Mikron' means 'a little' or 'soon.' 'Ouketi' means 'no longer.' 'Theoreite' means 'you will behold' or 'you will see.' 'Palin' means 'again.' 'Opesethe' means 'you will see.' The context suggests a brief absence followed by a reappearance, relating to Jesus’ ascension and return.
[JHN.16.17] Therefore, the students of Yahveh said to one another, "What is this that He says to us, 'a little while and you will not see me,' and again, 'a little while and you will see me?' And, 'that I am going to the Father?'" [§]
eipon oun ek ton matheton autou pros allelous: ti estin touto ho legei hemin, mikron kai ou theoreite me, kai palin mikron kai opesethe me? kai hoti hypago pros ton patera?
This verse comes from the Gospel of John. It records a conversation among the disciples of Yahveh after He tells them He is going away. They are confused by His statement that a 'little while' and they will not see Him, and then again 'a little while' and they will see Him, and that He is going to the Father. The verse is a record of the disciples' confusion, so the translation should reflect that.
[JHN.16.18] Therefore they said, "What is this [that he says] the small one? We do not know what he speaks." [§]
leg-on oon tee es-teen too-to [ho leg-ei] to mee-kron? ook oi-da-men tee la-lei.
This verse comes from the Gospel of John, chapter 10, verse 24. It depicts people questioning Jesus after he speaks about knowing his sheep. They are confused by his words and ask what he means by 'the small one' - referring to himself in a metaphorical way. They do not understand what he is saying.
[JHN.16.19] Jesus knew that they desired to question him, and he said to them: "Concerning this you are seeking among yourselves what I stated, 'a short time and you will not perceive me, and again a short time and you will perceive me?'" [§]
Iēsous knew that they wanted to ask him, and he said to them: "About this you seek among yourselves what I said, 'a little while and you will not see me, and again a little while and you will see me?'"
This verse describes a situation where Jesus is aware that his disciples are discussing something he has previously said. The content of that statement concerns his temporary absence and subsequent return. The original Greek uses the name 'Iēsous', which is a transliteration of the Aramaic 'Yeshua'. The verse focuses on the disciples' confusion and internal discussion about Jesus’s cryptic statement. There are no names of God to translate in this verse.
[JHN.16.20] Truly, truly, I tell you that you will cry and lament, and the world will be glad. You will be saddened, but your sadness will become joy. [§]
Amen, Amen, I say to you that you will weep and wail, but the world will rejoice. You will be grieved, but your grief will become joy.
This verse is originally from the Gospel of John, chapter 16, verse 20. The original language is Koine Greek. It speaks of a time of sorrow for the disciples, contrasted with the joy of the world, but promises that the sorrow will eventually turn into joy. The words "Amen, Amen" are translated directly. The verse uses direct address and a fairly straightforward structure.
[JHN.16.21] The woman, when she gives birth, has sorrow, because her time has come. But when she brings forth the child, she no longer remembers the distress on account of the joy that a human has been born into the world. [§]
ho gin-ee ho-tan tik-tee lup-een eh-khei, ho-tee eel-then hee ho-ra av-toos; ho-tan deh gen-nee-sai to pai-dee-on, oo-keh-tee mnem-on-eu-ei tees thlee-pse-os dee-a teen char-an ho-tee eg-en-nee-the an-thro-pos eis ton kos-mon.
This verse describes the pain of childbirth and the joy that follows. The woman experiences sorrow during labor because her time has come, but once the child is born, she no longer remembers the hardship due to the happiness of a human being being born into the world. Note that this is a quote from the Gospel of John, originally written in Greek, not the original Hebrew texts from which many Bible names and concepts originate. Therefore, there are no 'names of God' to translate in this verse. The focus of this translation exercise is to remain literal, and to provide the English equivalent of the Greek.
[JHN.16.22] And you therefore now indeed sorrow have; again however I will see you, and joy will be of your heart, and the joy of you no one takes away from you. [§]
kai humeis oun nun men lupen echiete; palin de opsomai humas, kai charesetai humon he kardia, kai ten charan humon oudeis airei aph humon.
This verse comes from the Gospel of John, chapter 16, verse 22. It speaks about a time of sorrow for the disciples, followed by a future time of joy. The verse addresses the disciples directly, informing them that their sorrow will be temporary and will be replaced with joy that no one can take from them. The original language is Koine Greek. This translation follows the directive of literal translation, even if it sounds awkward.
[JHN.16.23] And in that day you will ask me nothing. Truly, truly I say to you, if anything you ask the Father in my name he will give to you. [§]
Kai en ekeinei tee hemeera eme ouk erotesete ouden. Amen amen lego humin, an ti aitesete ton patera en to onomati mou dosese humin.
This verse is from the Gospel of John. It speaks about a time when people will no longer need to ask Jesus directly for things, but can ask the Father (God) in Jesus’ name. ‘Kai’ means ‘and’. ‘En’ means ‘in’. ‘Ekeinei’ means ‘that’. ‘Hemeera’ means ‘day’. ‘Eme’ means ‘me’. ‘Ouk erotesete’ means ‘you will not ask’. ‘Ouden’ means ‘anything’. ‘Amen’ means ‘truly’ or ‘so be it’. ‘Lego humin’ means ‘I say to you’. ‘An ti’ means ‘if anything’. ‘Aitesete’ means ‘you ask’. ‘Ton patera’ means ‘the Father’. ‘En to onomati mou’ means ‘in my name’. ‘Dosese humin’ means ‘he will give to you.’
[JHN.16.24] Until now you have asked for nothing in the name of God. Ask, and you will receive, so that your joy may be full. [§]
heos arti ouk aitesate ouden en to onomati mou; aiteite kai lempsesthe, hina he chara humon e pepleromene.
This verse is from the Gospel of John, chapter 15, verse 24. It discusses asking in the name of God. "Heos arti" means "until now". "Ouk aitesate ouden" means "you have asked nothing". "En to onomati mou" means "in the name of me". "Aiteite kai lempsesthe" means "ask and you will receive". "Hina he chara humon e pepleromene" means "so that your joy may be full".
[JHN.16.25] I have spoken these things to you in figurative language. A time is coming when I will no longer speak to you in figurative language, but I will openly declare to you about the Father. [§]
Tau-ta en pa-roi-mi-ais le-la-le-ka hu-min; er-che-tai ho-ra ho-te ou-ke-ti en pa-roi-mi-ais la-le-so hu-min, al-la par-re-si-a per-i tou pa-tros a-pa-gel-lo hu-min.
This verse is from the New Testament, specifically John 16:25. It states that the speaker has been communicating in figurative language, but a time is coming when they will speak plainly and directly about the Father. 'Tau-ta' means 'these things'. 'En pa-roi-mi-ais' means 'in proverbs' or 'in figurative speech'. 'Le-la-le-ka' means 'I have spoken'. 'Hu-min' means 'to you'. 'Er-che-tai' means 'is coming'. 'Ho-ra' means 'hour'. 'Ho-te' means 'when'. 'Ou-ke-ti' means 'no longer'. 'Al-la' means 'but'. 'Par-re-si-a' means 'frankly' or 'openly'. 'Per-i' means 'about'. 'Tou pa-tros' means 'of the Father'. 'A-pa-gel-lo' means 'I will declare'.
[JHN.16.26] On that day, you will ask in my name, and I am not telling you that I will request the Gods concerning you. [§]
en ekeinee tee hemeera en to onomati mou aiteesethe, kai ou lego humin hoti ego eroteso ton patera peri humon.
This verse comes from the Gospel of John, chapter 16, verse 24. It speaks of a time when people will ask in the name of God, and God will not need to intercede with the Father on their behalf. The verse uses 'name' to denote authority and relationship with God. 'Father' here refers to God as the ultimate source of power and being.
[JHN.16.27] For the Father Himself loves you, because you have loved me and have believed that I came forth from God. [§]
autos gar ho pater philei humas, hoti humeis eme pephelikate kai pepisteukate hoti ego para tou theou exelthon.
This verse states that the Father loves you because you have loved me and believed that I came forth from God. "Autos" means "himself". "Gar" is "for". "Ho pater" is "the Father". "Philei" means "loves". "Humas" means "you". "Hoti" means "because". "Humeis" means "you" (plural). "Eme" means "me". "Pephelikate" means "have loved". "Kai" means "and". "Pepisteukate" means "have believed". "Ego" means "I". "Para" means "from". "Tou theou" means "of God". "Exelthon" means "came forth".
[JHN.16.28] I exited from the father and I came into the world. Again, I leave the world and I journey to the father. [§]
exeltthon para tou patros kai elelitha eis ton kosmon. palin aphiemi ton kosmon kai poreuomai pros ton patera.
This verse uses the Greek words 'pater' (father), 'kosmos' (world), and references going 'to' and 'from' these entities. The verbs indicate an exit 'from' the father and an arrival 'into' the world, followed by a leaving of the world and a journey 'to' the father. We will translate these words literally, avoiding any theological interpretations embedded in traditional translations.
[JHN.16.29] The disciples of him said, "Behold, now in openness you speak and no proverb you say." [§]
leh-go-seen hoi mah-thee-tai ah-voo-too ih-deh noon en par-reh-see-ah lah-leh-ees kai pa-roi-mee-ahn oo-deh-mee-ahn leh-gees.
This verse is from the Gospel of John, chapter 10, verse 36. It records the disciples telling Jesus that he speaks openly and uses no figures of speech. The verse is from the original Koine Greek, and I will provide a literal translation, avoiding traditional religious interpretations of the names and titles used.
[JHN.16.30] Now we know that you know all things, and you have no need that anyone ask you. In this we believe that you came forth from God. [§]
noon oy-dah-men ho-tee oy-das pan-ta kai oo khre-ian ech-eis hee-na tis se er-o-tai; en too-toh pis-teu-o-men ho-tee a-po the-oo ex-el-thes.
This verse is from the Gospel of John, chapter 16, verse 30. It expresses the disciples' belief in Jesus. The core message is that they now understand Jesus knows everything and has no need for anyone to ask Him questions. This understanding is the basis of their faith, believing that He originated from God.
[JHN.16.31] Yeshua responded to them: Are you only now believing? [§]
Yeshua responded to them: Are you just now believing?
This verse appears to be from a Greek text, not a text using the names of God directly. However, 'Yeshua' is the Greek form of the Hebrew name 'Joshua,' which relates to 'YHVH' meaning 'Yahveh.' The verse involves a direct speech act, a response to a group, questioning the timing of their belief. The verse doesn't contain the names of God, but the name 'Yeshua' (Jesus) is present, derived from 'YHVH'.
[JHN.16.32] Behold, an hour is coming and has arrived that each of you will scatter to your own places and will leave me alone. And I am not alone, because the Father is with me. [§]
idoo erxetai hora kai eleluethen hina skorpisthete hekastos eis ta idia ka eme monon aphete, kai ouk eimi monos, hoti ho pater meta emou estin.
This verse is from the Gospel of John. It translates roughly to: "Behold, an hour is coming and has arrived that you will each scatter to your own places and will leave me alone. And I am not alone, because the Father is with me.". The key terms in understanding the divine names within this verse are 'ho pater' which refers to 'the Father'.
[JHN.16.33] These things I have spoken to you, that in me you may have peace. In the world you will have tribulation, but be courageous, I have conquered the world. [§]
Tauta lelalēka humin hina en emōi eirēnēn ēchete. En tōi kosmōi thlīpsin ēchete· alla tharseite, egō nenikēka ton kosmon.
This verse is from the Gospel of John, chapter 16, verse 33. It speaks of Jesus offering peace to his followers, even amidst tribulation. The speaker, traditionally identified as Jesus, assures his listeners that he has overcome the world. The original language is Koine Greek.
JHN.17
[JHN.17.1] These things Jesus spoke, and lifting up his eyes to heaven, he said, "Father, the hour has come. Glorify your son, so that the son may glorify you." [§]
Tauta elalēsen Iēsous kai eparas tous ophthalmous autou eis ton ouranon eipen: pater, elēlythen hē hōra: doxason sou ton huion, hina ho huios doxasē se.
This verse is from the Gospel of John (17:1). It records Jesus speaking to God the Father. 'Tauta elalēsen Iēsous' means 'These things Jesus spoke.' 'Kai eparas tous ophthalmous autou eis ton ouranon' means 'and lifting up his eyes to heaven.' 'eipen' means 'he said.' 'pater' means 'father.' 'elēlythen hē hōra' means 'the hour has come.' 'doxason sou ton huion' means 'glorify your son.' 'hina ho huios doxasē se' means 'so that the son may glorify you.'
[JHN.17.2] As you gave to him authority over all flesh, so that all that you gave to him, he may give to them eternal life. [§]
kathos edokas autoi exousian pasēs sarkos, hina pan ho dedokas autoi dōsei autois zoēn aiōniōn.
This verse comes from the Gospel of John 3:35. It describes the authority that God has given to his son, and how that authority is used to grant eternal life. "Kathos" means "as". "Edokas" means "you gave". "Autoi" means "to him". "Exousian" means "authority". "Pases sarkos" means "all flesh", or essentially, all people. "Hina" means "so that". "Pan" means "all". "Dedokas" means "you gave". "Autoi" means "to him". "Dōsei" means "he may give". "Autois" means "to them". "Zoēn" means "life". "Aiōniōn" means "eternal".
[JHN.17.3] And this is the eternal life, that they may know you, the only true God, and whom you sent, Jesus Christ. [§]
haütë dë estïn hë aiönios zoë hïna ginöskösin së tön mönon alëthïnon theön kai hön apësteïlas Iësoün Christön.
This verse, from John 17:3, states what eternal life is. It equates eternal life with knowing 'thee,' specifically the one true God, and the one whom He sent, Jesus Christ.
[JHN.17.4] I glorified you on the earth, having finished the work which you gave to me that I might do. [§]
egō se edoxasa epi tēs gēs to ergon teleiōsas ho dedōkas moi hina poiēsō
This verse is from the Gospel of John, chapter 17, verse 4. It represents the speaker, Jesus, addressing God the Father. "egō" is the first person singular pronoun, meaning "I". "se" is the second person singular pronoun, meaning "you". "edoxasa" means "I glorified". "epi tēs gēs" means "on the earth". "to ergon" means "the work". "teleiōsas" means "having finished". "ho dedōkas" means "which you gave". "moi" means "to me". "hina poiēsō" means "that I might do". Essentially, the speaker is stating that he has glorified God by completing the work God gave him to do.
[JHN.17.5] And now, glorify me, you, Father, with yourself, the glory which you had before the world came to be with you. [§]
kai nun doxason me soo, pater, para seautoi tee doxee hee eichon pro tou ton kosmon einai para soi.
This verse is from the Gospel of John, chapter 17, verse 5. It is a prayer offered by Jesus to God the Father. The verse requests that the Father glorify the Son, referencing a glory shared before the world’s creation. 'Kai' means 'and'. 'Nun' means 'now'. 'Doxason' means 'glorify'. 'Me' means 'me'. 'Soo' means 'you'. 'Pater' means 'father'. 'Para' means 'with'. 'Seautoi' is a reflexive pronoun meaning 'yourself'. 'Tee doxee' means 'the glory'. 'Hee' is a relative pronoun meaning 'which'. 'Eichon' means 'had'. 'Pro tou' means 'before'. 'Ton kosmon' means 'the world'. 'Einai' means 'to be'. 'Para soi' means 'with you'.
[JHN.17.6] I have revealed Your name to the people whom You gave to me from the world. They were Yours, and You gave them to me, and they have kept Your word. [§]
Ephanerosá sou to ónoma tois anthrópois ous édókas moi ek tou kósmou. soi ěsan kaì moi autoús édókas kaì ton lógon sou tetérēkan.
This verse is from the Gospel of John 17:6. It speaks of God revealing His name to those people given to the speaker from the world. It also states that these people were originally belonging to the speaker's Lord, but the speaker's Lord gave them to the speaker, and they have kept the word of the speaker's Lord.
[JHN.17.7] Now they have understood that everything which you, God, have given to me is from you. [§]
nun eggnoakan hoti panta hosa dedokas moi para sou eisin
This verse is from John 17:7 in the New Testament. It states that now they (the disciples) have known that all things which you (God) have given to me are from you. The verse references the relationship between the Father and the Son, and the source of the Son's power and authority.
[JHN.17.8] Because the statements which you gave to me, I gave to them, and they received them and truly knew that they came from you, and they believed that you sent me. [§]
hoti ta rheemata ha edokas moi dedoka autois, kai autoi elabon kai egnosan alethos hoti para sou exelthen, kai episteusan hoti su me apesteilas.
This verse, from the Gospel of John, details Jesus speaking to God. It states that the words God gave to Jesus, Jesus then gave to others, and those others received and truly understood that those words came from God. They also believed that God sent Jesus. The verse uses several instances of 'you' and 'I', referencing the relationship between Jesus and God. The verbs are in the past tense, describing completed actions. It relies on a direct transfer of words and understanding, emphasizing the source of the message as God.
[JHN.17.9] I ask on behalf of these, and not on behalf of the world. I ask on behalf of those you have given to me, because they are yours. [§]
Ego peri autōn erōtō, ou peri tou kosmou erōtō alla peri hōn dedōkas moi, hoti soi eisin.
This verse is from the Gospel of John, chapter 17, verse 9. It expresses a distinction in Jesus's prayer. He states that he is praying *for* those given to him by the Father, and *not* for the world generally. The verse emphasizes a specific group - those the Father has entrusted to Jesus. The pronoun "autōn" refers to those given to Jesus, and the statement "soi eisin" means 'they are yours'.
[JHN.17.10] And all that is my is yours, and all that is yours is my, and I have been glorified in them. [§]
kai ta ema panta sa estin kai ta sa ema, kai dedoxasmai en autois.
This verse is from the Gospel of John (17:10) and comes from the original Greek text. It states that everything that is mine is yours, and everything that is yours is mine, and I have been glorified in them. The verse reflects the intimate relationship between the Father and the Son, where they share all things and glorify one another. The verse utilizes possessive pronouns to emphasize this shared ownership and glory.
[JHN.17.11] And I am no longer in the world, and they are in the world, and I am coming to you. Holy Father, guard them in your name which you gave to me, so that they may be one just as we are. [§]
kai ouketi eimi en to kosmo, kai autoi en to kosmo eisin, ka ego pros se erchomai. Pater hagie, tirison autous en to onomati sou ho dedokas moi, hina osin hen kathos hemeis.
This verse is from the Gospel of John, chapter 17, verses 11-12. It's a prayer of Jesus to God the Father. 'Pater hagie' is translated literally as 'Father holy'. The verse asks the Father to guard those given to Jesus, so they may be one as Jesus and the Father are one. The 'onomati sou' part is 'in your name', referring to God's authority and character.
[JHN.17.12] When I was with them, I guarded them in the name of God which you gave to me, and I kept them safe, and not one of them perished except for the son of destruction, so that the writing might be fulfilled. [§]
hote emen met’ autōn ego etēroun autous en tō onomati sou hō dedōkas moi, kai ephylaxa, kai oudeis ex autōn apōleto ei mē ho huios tēs apōleias, hina hē graphē plērōthē.
This verse describes a time when the speaker protected those given to them in the name of God, ensuring none were lost except for one, fulfilling scripture. The phrase 'in the name of God' refers to the authority and power granted by God. 'Son of destruction' is a specific individual destined for loss, and this loss is necessary for the fulfillment of prophecy.
[JHN.17.13] But now I am coming to you, and I say these things in the world so that they may have my joy completed in themselves. [§]
nu deh pros se erchomai kai tauta lalō en tō kosmō hina echōsin tēn charan tēn emēn peplērōmenēn en heautois.
This verse is from the Gospel of John, chapter 15, verse 11. It speaks of Jesus telling his disciples how to achieve complete joy. The verse uses words that denote presence and completion of joy. The pronoun 'emēn' is a first-person singular pronoun, meaning 'my'. 'Heautois' is a reflexive pronoun, meaning 'themselves'.
[JHN.17.14] I gave to them your word, and the world hated them, because they are not from the world, just as I am not from the world. [§]
ego dedoka autois ton logon sou kai ho kosmos emisesen autous hoti ouk eisin ek tou kosmou kathos ego ouk eimi ek tou kosmou.
This verse is from the Gospel of John, chapter 17, verse 14. It describes a situation where 'I' have given 'them' 'your word' and 'the world' has hated 'them' because 'they' are not of 'the world', just as 'I' am not of 'the world'. We will translate the pronouns as is, and apply our literal naming convention to any divine titles.
[JHN.17.15] I do not ask that you take them from the world, but that you keep them from the evil one. [§]
ook erotao hina arees autous ek tou kosmou, all' hina teresees autous ek tou ponerou.
This verse is from John 17:15. It expresses a request not for removal from the world, but for protection from evil. 'ook' is 'not', 'erotao' is 'I ask', 'hina' is 'that', 'arees' is 'you may take', 'autous' is 'them', 'ek tou kosmou' is 'from the world', 'all'' is 'but', 'teresees' is 'you may keep', and 'ek tou ponerou' is 'from the evil one'.
[JHN.17.16] They are not of the world, just as I am not of the world. [§]
ek tou kosmou ouk eisin kathos ego ouk eimi ek tou kosmou
This verse, originating from John 8:23, discusses the origins of Jesus and his distinction from the world. 'ek tou kosmou' means 'out of the world', 'ouk eisin' means 'are not', 'kathos' means 'as', 'ego' means 'I', and 'ouk eimi' means 'am not'. The verse is stating that those listening are not from the world, just as Jesus himself is not from the world.
[JHN.17.17] Sanctify them in the truth. Your word is truth. [§]
hagiasen autous en te aletheia, ho logos ho sos aletheia esti.
This verse comes from John 17:17 in the New Testament. It is a request for sanctification through truth. "Hagiasen" means to sanctify or make holy. "Autous" is the plural pronoun "them". "En te aletheia" means "in the truth". "Ho logos ho sos" means "your word". "Aletheia esti" means "is truth".
[JHN.17.18] Just as my Father sent me into the world, and I sent them into the world. [§]
kathos eme apesteilas eis ton kosmon, ka ego apesteila autous eis ton kosmon
This verse is from the Gospel of John, chapter 17, verse 18. It describes Jesus saying that, just as the Father sent him into the world, he also has sent his followers into the world. 'kathos' means 'just as', 'eme' is 'me', 'apesteilas' is 'you sent', 'eis' means 'into', 'ton kosmon' means 'the world', 'ka' means 'and', 'ego' means 'I', 'apesteila' means 'I sent', and 'autous' means 'them'. The implied subjects are 'the Father' and 'I' (Jesus).
[JHN.17.19] And for them I sanctify myself, so that they also may be sanctified in truth. [§]
kai huper autōn ego hagiiazō emauton, hina ōsin kai autoi hagiazmenoi en alētheia.
This verse comes from the Gospel of John, chapter 17, verse 19. It details a prayer of Jesus. “Kai” means “and”. “Huper” means “on behalf of” or “for”. “Autōn” is a pronoun referring to “them”. “Ego” means “I”. “Hagiiazō” means “I sanctify”. “Emauton” means “myself”. “Hina” introduces a purpose clause, meaning “so that” or “in order that”. “Ōsin” means “they may be”. “Autoi” again means “they”. “Hagiazmenoi” means “sanctified”. “En” means “in”. “Alētheia” means “truth”. Therefore, the verse speaks of someone sanctifying themself for the sake of others, so those others may also be sanctified in truth.
[JHN.17.20] And not concerning these things only do I pray, but also concerning those believing through the word of them into me. [§]
Oo peri tootoon de erotoo monon, alla kai peri toon pisteuoonton dia too logoo autooon eis eme
This verse is from the Gospel of John, chapter 17, verse 20. It expresses a prayer for those who will believe in Jesus through the word of those who were originally his disciples. 'Oo' is a particle indicating emphasis. 'Peri' means 'about' or 'concerning'. 'Tootoon' is 'these things'. 'De' is 'but', 'monon' is 'only', 'alla' is 'also', 'kai' is 'and', 'pisteuoonton' is 'believing', 'dia' means 'through', 'too logoo' is 'the word', 'autooon' is 'of them', 'eis eme' is 'into me'.
[JHN.17.21] That all may be one, as you, God, are in me and I in you, that they also may be in us, that the world may believe that you sent me. [§]
hina pantes hen osin, kathos su, pater, en emoi kagō en soi, hina kai autoi en hēmin osin, hina ho kosmos pisteuē hoti su me apesteilas.
This verse is from the Gospel of John, chapter 17, verse 21. It expresses a prayer for unity between believers and God. The verse uses the terms 'Father' (pater) and 'I' (emoi/soi) referring to Jesus. The goal of this unity is that 'the world' (kosmos) may believe that the Father sent Jesus. The original verse is in Koine Greek, and is being translated to English using a strictly literal rendering of the terms relating to God.
[JHN.17.22] And I have given the glory that You gave to me, I have given to them, so that they may be one, just as We are one. [§]
ka ego ten doxian he dedokas moi dedoka autois, hina osin hen kathos hemeis hen.
This verse is from the Gospel of John 17:22. It discusses the glory given by the Father to the Son, and subsequently given to those who believe. The verse describes a desire for unity between the believers and the Father and the Son. The original text does not contain the divine name, so it does not require translation in that manner. The verse does contain references to 'I' and 'You', which are assumed to be the Son and the Father, respectively.
[JHN.17.23] I am in them, and you are in me, so that they may be made complete into one. This is so that the world may know that you sent me, and you loved them just as you loved me. [§]
ego en autois kai su en emoi, hina osin teteleiomenoi eis hen, hina ginoskei ho kosmos hoti su me apesteilas kai egapesas autous kathos eme egapesas.
This verse is from the Gospel of John, chapter 17, verse 23. It speaks of the unity between the speaker (Jesus), the listener (God the Father), and those who believe. The speaker desires that the believers may be made complete into one, so the world may know that God the Father sent the speaker and loved the believers as God loved the speaker. This is a highly theological statement about the relationship within the Godhead and the love extended to believers.
[JHN.17.24] Father, concerning what You have given to me, I desire that where I am, they also should be with me, so that they may behold the glory that is mine, which You have given to me because You loved me before the world was founded. [§]
Father, what You have given to me, I wish that where I am, they also may be with me, that they may gaze upon the glory that is mine, which You have given to me because You have loved me before the foundation of the world.
This verse is from the Gospel of John, chapter 17, verse 24. It represents a prayer of Jesus to his Father. The verse expresses Jesus' desire for his followers to be with him in his glory, a glory given to him by the Father because of the Father’s love for him from before the creation of the world. The verse does not contain any names of God directly, it just uses “Father” which is a relational term.
[JHN.17.25] Righteous God, and the world has not known you, but I have known you, and these ones have come to know that you sent me. [§]
pah-ter dee-kai-eh, kai ho kos-mos seh ook eg-no, eh-go deh seh eg-no, kai hoo-toi eg-no-san ho-tee soo meh ah-pes-tei-las.
This verse addresses God as 'Father Righteous'. 'Kosmos' refers to the world, and the verse states the world has not known God. The speaker ('I') knows God, and those listening ('these ones') have come to know that God sent the speaker. The verb 'apesteilas' means 'you sent'.
[JHN.17.26] And I made known to them your name, and I will continue to make it known, so that the love with which you loved me may be in them also, and I may be in them. [§]
kai egnōrisa autois to onoma sou kai gnōrisō, hina hē agapē hē egapāsas me en autois ēi ka egō en autois.
This verse is from the Gospel of John (17:26). It speaks of revealing the name of God to the disciples, and of the love that God has for them being present in them, and also the speaker being in them. The original text is Greek, not the original language of the Old Testament which would have used names like Yahveh and Elohim. This text refers to the name as it would be known by the disciples.
JHN.18
[JHN.18.1] Having said these things, Jesus went out with his disciples across the stream of Kidron to a garden, into which he and his disciples entered. [§]
Tau-ta ei-pon Ie-sous ex-el-then sun tois ma-the-tais au-tou pe-ran tou chei-mar-rou tou Ke-dron ho-pou en ke-pos eis hon ei-sel-then au-tos kai hoi ma-the-tai au-tou.
This verse describes Jesus leaving with his disciples across the Kidron Valley to a garden. It details their entry into this garden.
[JHN.18.2] And he knew, Judas, who would hand him over, the place that Jesus was often gathered there with his students. [§]
Idei de kai Ioudas ho paradidous auton ton topon, hoti pollakis synēchthē Iēsous ekei meta tōn mathētōn autou.
This verse describes Judas knowing the location where Jesus often gathered with his students. "Idei" means 'and he knew'. "Kai" is 'and'. "Ioudas" is Judas. "ho paradidous auton" means 'who would hand him over'. "ton topon" means 'the place'. "hoti" means 'that'. "pollakis" means 'often'. "synēchthē" means 'was gathered'. "Iēsous" is Jesus. "ekei" means 'there'. "meta" means 'with'. "tōn mathētōn autou" means 'his students'.
[JHN.18.3] Now Judas, having taken a band of soldiers and servants of the chief priests and of the Pharisees, comes there with torches and lamps and weapons. [§]
ho oun Ioudas labon ten speiran kai ek ton archiereon kai ek ton Pharisaiōn hypearetas erchetai ekei meta phanōn kai lampadōn kai hoplōn.
This verse describes Judas Iscariot coming to the garden with a group of temple guards and Pharisees' servants, equipped with torches, lamps, and weapons. "Ioudas" is Judas, "speiran" is a cohort or band of soldiers, "archiereōn" is of the chief priests, "Pharisaiōn" is of the Pharisees, "hypearetas" are servants or attendants, "phanōn" are torches, "lampadōn" are lamps, and "hoplōn" are weapons.
[JHN.18.4] Jesus, knowing all things coming upon them, went out and said to them, "Who are you seeking?" [§]
Yesous oun eidōs panta ta erchomena ep' autōn exēlthen kai legei autois: tina zēteite?
This verse is from the Gospel of John. "Yesous" is the Greek form of "Jesus". "Oun" is a particle meaning "therefore" or "so". "Eidōs" is a participle meaning "knowing". "Panta" means "all". "Ta erchomena" means "the things coming". "Ep' autōn" means "upon them". "Exēlthen" means "he went out". "Kai" means "and". "Legei" means "he says". "Autois" means "to them". "Tina" means "who" or "what". "Zēteite" means "you seek". Therefore, a literal translation is that Jesus, knowing all the things coming upon them, went out and said to them, "Who do you seek?"
[JHN.18.5] They responded to him, “Jesus the Nazarene.” He says to them, “I am.” And Judas, the one betraying him, was also standing with them. [§]
apokrithesan auto autoi Iesoun ton Nazoreion. legei autois ego eimi. heistēkei de kai Ioudas ho paradidous auton met’ autōn.
This verse is from the Gospel of John 19:7. It describes the response to Pilate’s question about Jesus. The people identify Jesus as “Jesus the Nazarene”. Jesus then states “I am”. Judas Iscariot, the one who would betray him, is also present with them.
[JHN.18.6] Therefore, when He said to them, "I am", He departed to the rear, and they fell to the ground. [§]
hos oun eipen autois, ego eimi, apelthon eis ta opisō kai epesan chamai
This verse describes a moment where someone declares "I am" and as a result, those addressed fall to the ground. The verse originates from the Gospel of John. It’s important to note that the original text isn't referring to a name of God, but rather a declaration of being.
[JHN.18.7] Again therefore he questioned them: whom do you seek? And they said: Jesus the Nazarene. [§]
Palin oun epērotēsen autous: tina zēteite? hoi de eipan: Iēsoun ton Nazōraion.
This verse is from the Gospel of John in the New Testament. It recounts a scene where someone is asking a group of people who they are seeking. The response identifies the person they are searching for as Jesus the Nazarene.
[JHN.18.8] Jesus responded, saying to you that I am. If therefore you seek me, let these go. [§]
Iaysoos apekrithay: eipo humin hoti ego eimi. ei oun eme zeteite, afete toutous hupagein.
This verse is from John 8:18 in the New Testament. The verse records Jesus' testimony about himself. 'Iaysoos' is a transliteration of 'Jesus', which is itself derived from the original name. 'Apekrithay' means 'responded'. 'Eipo humin' means 'I say to you'. 'Hoti' means 'that'. 'Ego eimi' means 'I am'. 'Ei oun' means 'if therefore'. 'Eme zeteite' means 'you seek me'. 'Afete' means 'let go'. 'Toutous' means 'these'. 'Hupagein' means 'to go'.
[JHN.18.9] That the word which He spoke might be fulfilled, that of those whom you have given to me, I have not lost any of them from among them. [§]
hina plerothee ho logos hon eipen hoti hous dedokas moi ouk apolesa ex autōn oudena.
This verse comes from the Gospel of John, chapter 18, verse 9. It is spoken by Jesus to Judas and the temple guard. The verse concerns the fulfillment of a prophecy and the preservation of those given to Jesus by the Father. The original verse is in Koine Greek. 'ἵνα' (hina) means 'that' or 'in order that'. 'πληρωθῇ' (plerothee) is a subjunctive form of 'fulfill'. 'ὁ λόγος' (ho logos) means 'the word' or 'the saying'. 'ὃν εἶπεν' (hon eipen) means 'which He said'. 'ὅτι' (hoti) means 'that'. 'οὓς δέδωκάς μοι' (hous dedokas moi) means 'whom you have given to me'. 'οὐκ ἀπώλεσα' (ouk apolesa) means 'I have not lost'. 'ἐξ αὐτῶν' (ex autōn) means 'from among them'. 'οὐδένα' (oudena) means 'none'.
[JHN.18.10] Simon therefore, Peter, possessing a sword, drew it and struck the servant of the chief priest, and severed his right ear. And the name of the servant was Malchus. [§]
Simon therefore Peter, having a sword, drew it and struck the servant of the chief priest, and cut off his right ear. Now the name of the servant was Malchus.
This verse describes the incident where Simon Peter cuts off the ear of a servant of the high priest during Jesus' arrest. The verse is straightforward in its description of events and the identification of the servant.
[JHN.18.11] Therefore Jesus said to Peter: Put your sword into its sheath. The cup that my Father has given to me, will I not drink from it? [§]
ei-pen oun ho Ie-sous toi Pe-tro: bale tin ma-chai-ran eis tin the-ken: to po-tee-ri-on ho de-do-ken moi ho pa-ter ou mee pi-o au-to?
This verse is from the Gospel of Matthew, chapter 26, verse 52. It records Jesus speaking to Peter after Peter cut off the ear of a servant of the high priest. Jesus instructs Peter to put away his sword, stating that he must drink from the cup his Father has given him. The names used in this verse are 'Ie-sous' (Jesus), 'Pe-tro' (Peter), 'pa-ter' (Father).
[JHN.18.12] Therefore, the cohort and the centurion and the servants of the Judeans apprehended Jesus and bound him. [§]
Hay ooun speera kai ho chiliarkhos kai hoi hypēretai tōn Ioudaiōn synelabon ton Iēsoun kai edesan autōn
This verse describes the apprehension and binding of Jesus by a cohort, a centurion, and the servants of the Judeans. 'Speera' refers to a cohort of soldiers, 'chiliarkhos' to a centurion, 'hypēretai' to servants or attendants, and 'Ioudaiōn' to the Judeans. The verb 'synelabon' means 'they took', and 'edesan' means 'they bound'.
[JHN.18.13] And they led Him to Annas first. For he was the father-in-law of Caiaphas, who was the high priest of that year. [§]
kai agagon pros Hannan proton; en gar pentheros tou Kaiapha, hos en archiereus tou eniautou ekeinou.
This verse describes Jesus being led to Annas first, before being taken to Caiaphas. It explains that Annas was the father-in-law of Caiaphas, who was the high priest for that year.
[JHN.18.14] Caiaphas, who advised the Judeans that it is advantageous for one man to die for the people. [§]
kaiaphas ho symbouleusasas tois ioudaiois hoti sympherei hena anthropon apothanein hyper tou laou
This verse describes Caiaphas advising the Judeans that it is advantageous for one man to die for the people. The name 'Kaiaphas' is preserved as a proper noun. 'symbouleusasas' is a form of 'symbouleuo' meaning 'to advise'. 'sympherei' means 'it is advantageous' or 'it profits'. 'hyper' indicates 'on behalf of' or 'for the sake of'.
[JHN.18.15] And Simon Peter and another disciple followed Jesus. Now this disciple was known to the high priest, and he entered with Jesus into the courtyard of the high priest. [§]
Ee-hoo-loo-thee deh toh Yee-soos See-mon Pet-ros kai al-los ma-thee-tees. Ho deh ma-thee-tees eh-kei-nos een gno-stos toh ar-hee-eh-re and soon-eis-el-then toh Yee-soos eis teen av-leen toh ar-hee-eh-reos.
This verse describes Simon Peter and another disciple following Jesus. This other disciple was known to the high priest and was allowed to enter the high priest's courtyard with Jesus.
[JHN.18.16] And Peter was standing near the gate outside. Therefore, the other disciple, the one known to the high priest, went out and said to the gatekeeper, and he brought Peter in. [§]
ho de Petros heiste kei pros te thyra exo. exelten oun ho mathetes ho allos ho gnostos tou archiereos kai eipen te thyroro kai eisegagen ton Petron.
This verse describes Peter standing outside the gate. Another disciple, known to the high priest, goes out and speaks to the gatekeeper, and then allows Peter to enter.
[JHN.18.17] Therefore, the young female servant, the gatekeeper, said to Peter: "Are you also one of this man's students?" He said to her: "I am not." [§]
legei oun toi Petro hee paidiske hee thuroros: mee kai su ek ton matheton ei tou anthropou toutou? legei ekeinos: ouk eimi.
This verse is from the Gospel of Matthew 26:71, and describes Peter denying knowing Jesus. The verse is spoken by a young female servant who is a gatekeeper. The speaker asks Peter if he is one of this man's students. Peter responds that he is not.
[JHN.18.18] And the servants and the attendants had made a charcoal fire, because there was cold, and they were warming themselves. And also Peter was with them, standing and warming himself. [§]
heestekisan de hoi douloi kai hoi hyperetai anthrakian pepeikotes, hoti psuchos een, kai ethermainonto; een de kai ho Petros meta autoon hestoos kai thermainomenos.
This verse describes servants and attendants making a charcoal fire because it was cold, and warming themselves by it. Peter was also among them, standing and warming himself.
[JHN.18.19] Therefore, the chief priest questioned Jesus concerning his disciples and concerning his teaching. [§]
Ho oun archiereus erotesen ton Iesoun peri ton matheten autou kai peri tes didaches autou.
This verse comes from the Gospel of John chapter 11 verse 45. It describes the chief priest questioning Jesus about his disciples and his teaching. 'Archiereus' refers to the chief priest. 'Erotesen' means 'asked'. 'Matheten' means 'disciples'. 'Didaches' means 'teaching'.
[JHN.18.20] Jesus responded to them: I have spoken boldly to the world; I have always taught in the synagogue and in the temple, where all the Jews gather, and I have spoken nothing in secret. [§]
apékríthē autoí Iēsous: egó parrēsía lalḗkaka tó kósmo, egó pántote edídaxa en synagōgḗ kai en tó hieró, hópou pántes hoi Ioudaioi synérchontai, kai en kryptó elálēsa oudén.
This verse is from the Gospel of John (7:26). It records Jesus’ response to questioning about his authority. He asserts he has spoken openly to the world, always teaching in public places where all Jews gather, and never in secret. The names present are 'Iēsous' (Jesus) which is a transliteration of the original name, and does not refer to a divine being within the context of this translation exercise. The verse contains no names of God.
[JHN.18.21] Why do you ask me? Ask those who have heard what I spoke to them. Behold, these know what I have said. [§]
tee meh erotahs; erotaison toos akehkootas tee elaleesa autois; idee hootoi oidasin ha eipo ego.
This verse is from the Gospel of John 10:30. The speaker is Jesus. "τί με ἐρωτᾷς;" means "Why do you ask me?". "ἐρώτησον τοὺς ἀκηκοότας" means "Ask those who have heard". "τί ἐλάλησα αὐτοῖς;" means "What I spoke to them?". "ἴδε οὗτοι οἴδασιν ἃ εἶπον ἐγώ." means "Behold, these know what I have said.". The speaker directs the questioner to ask those who witnessed his words, as they are the ones who know what he said.
[JHN.18.22] Now, when he had said these things, one of the servants standing by gave Jesus a slap, saying, "Is this how you respond to the chief priest?" [§]
tau-ta deh au-tou ei-pon-tos heis pa-re-ste-kos ton hui-pe-re-ton e-do-ken ra-pis-ma toi Ie-sou ei-pon ho-so apo-kri-nei toi ar-hi-e-rei
This verse describes a situation where, after Jesus spoke, one of the servants standing nearby struck Jesus and said, "Is that how you answer the high priest?"
[JHN.18.23] Yahveh saves responded to him: “If I have spoken wrongly, bear witness to the wrong. But if I have spoken rightly, why do you strike me?” [§]
ah-peh-kree-theh au-toh ee-ay-soos: ay eh kah-kos eh-lah-lah-sah, mar-tee-reh-son peh-ree too kah-koo: ay deh kah-los, tee meh deh-rees?
This verse is from the Gospel of John. It features a response by 'Jesus' to someone. The speaker asks whether 'Jesus' has spoken wrongly, and if so, to bear witness to the wrong. If instead 'Jesus' has spoken rightly, then why does the other person strike him? 'Jesus' is referred to by the standard name. We will render this name as it is understood to mean, 'Yahveh saves'.
[JHN.18.24] Therefore, Annas sent him, bound, to Caiaphas, the high priest. [§]
apesteilen oun auton ho Annas dedemenon pros Kaiaphan ton archierea
This verse describes Annas sending someone bound to Caiaphas, the high priest. "Apeisteilen" means "he sent". "Oun" means "therefore" or "then". "Auton" is a pronoun meaning "him". "Annas" is a proper name. "Dedemenon" means "bound". "Pros" means "to". "Kaiaphan" is a proper name. "Ton" is the masculine singular definite article, "the". "Archierea" means "high priest".
[JHN.18.25] And Simon Peter was standing and warming himself. Therefore, I said to him, "Are you also one of their disciples?" He denied it and said, "I am not." [§]
hen de Simon Petros heston kai thermainomenos. eipo oun auto: me kai su ek ton matheton autou ei? arnesato ekeinos kai eipen: ouk eimi.
This verse is from the Gospel of John, specifically John 18:18. It describes a scene where Simon Peter is standing with others warming themselves by a fire. Someone questions him, asking if he is also one of the disciples of Jesus. Peter denies it, stating that he is not.
[JHN.18.26] One of the servants of the chief priest said, "Are you not related to the one whose ear Peter cut off? Did I not see you with him in the garden?" [§]
legei heis ek ton doulon tou archiereos, συγγenes on hou apekoψen Petros to otion; ouk ego se eidon en to kepo met’ autou?
This verse is from the Gospel of John. It describes one of the servants of the high priest recognizing Peter as someone who was with Jesus in the garden when Peter cut off the servant's ear. The speaker is recalling a previous encounter with Peter.
[JHN.18.27] Then again Peter denied, and immediately a rooster crowed. [§]
palin oun ernesato Petros, kai eutheos alektor efonesen
This verse describes Peter denying Jesus a second time, immediately followed by a rooster crowing. "palin" means again. "oun" is a connecting particle often translated as "therefore" or "then". "ernesato" is a form of the verb "to deny". "Petros" is Peter's name. "kai" means and. "eutheos" means immediately. "alektor" is rooster. "efonesen" is a form of the verb "to cry out" or "to crow".
[JHN.18.28] Therefore, they brought Jesus from Caiaphas's house to the governor's residence. It was early morning, and they themselves did not enter the governor's residence, so that they would not become unclean, but rather eat the Passover. [§]
Agousin oun ton Iesoun apo tou Kaiapha eis to praitorion; en de proi; kai autoi ouk eiselthen eis to praitorion, hina me miantheosin alla phagosin to pascha.
This verse describes Jesus being led from Caiaphas's house to the praetorium (Pilate's headquarters). It's early morning, and the Jewish leaders do not enter the praetorium themselves to avoid becoming ceremonially unclean, as they want to eat the Passover meal.
[JHN.18.29] Therefore Pilate went outside to them and said, "What charge do you bring against this man?" [§]
Exelthen oun ho Pilatos exo pros autous kai phēsin: tina katēgorian pherete [kata] tou anthrōpou toutou?
This verse is from the Gospel of John, chapter 19, verse 3. Pilate goes outside to the people and asks them what accusation they are bringing against this man (Jesus). The word "Pilatos" is Pilate, "exo" is outside, "pros autous" is to them, "phēsin" is he says, "tina katēgorian" is what accusation, "pherete" is you bring, "kata" is against, "tou anthrōpou toutou" is this man.
[JHN.18.30] They answered and said to him, "If he was not doing evil things, we would not have handed him over to you." [§]
apékríthēsan kai eipan autō: ei mē ēn houtos kakon poiōn, ouk an soi paredōkamen autón.
This verse is from the Gospel of John, chapter 7, verse 20. It represents a response from a crowd to those seeking to arrest Jesus. The crowd claims they would not have handed Jesus over if he wasn't doing wrong things. Because I am a Bible translator who literally translates the names of God, this verse does not contain any names of God and is translated directly.
[JHN.18.31] Therefore Pilate said to them: "You take him and judge him according to your law." The Jewish people said to him: "It is not permissible for us to kill anyone." [§]
eipen oun autois ho Pilatos: labete auton humeis kai kata ton nomon humon krinate auton. eipon auto oi Ioudaioi: hemin ouk exestin apokteinai ouden.
This verse comes from the Gospel of John, chapter 19, verses 6-7. Pilate says to the Jewish leaders that they should take Jesus and judge him according to their own law. The Jewish leaders respond that they are not permitted to execute anyone.
[JHN.18.32] So that the word of Jesus might be fulfilled, which he spoke signifying by what death he was about to die. [§]
hee-nah ho lo-gos too ee-ay-soo poo-lay-roh-thee ho en ay-pen see-may-no-n po-ee-oh tha-na-toh ay-mel-len a-po-thnee-skein
This verse discusses the fulfillment of a statement made by Jesus concerning the manner of his death. The verse intends to convey that events are unfolding in accordance with Jesus's prior indication of how he would die.
[JHN.18.33] Pilate therefore again entered into the praetorium and called out to Jesus, and said to Him: "Are you the king of the Judeans?" [§]
Pilatos oun palin eis to praitorion eiselthen kai ephonesen ton Iesoun kai eipen auto: su ei ho basileus ton Ioudaion?
This verse describes Pilate re-entering the praetorium and calling for Jesus, then questioning Him about whether He is the king of the Judeans.
[JHN.18.34] Yehshua responded: "Is this your own thought, or have others told you concerning me?" [§]
yeh-shoo-ah re-spohn-ded: from yourself do you say this, or did others tell you about me?
This verse is from the Gospel of John. "Yehshua" is a transliteration of the name Jesus. The question asks whether the statement originated from the speaker's own thought or from information received from others.
[JHN.18.35] Pilate responded: "Am I a Jew? It is your nation and the chief priests who delivered you to me. What have you done?" [§]
apokrīthē ho Pilatos: mēti ego Ioudaiōs eimi; to ethnos to sōn kai hoi archiereis paredōkan se emoi; ti epoiēsas;
This verse is from the Gospel of John, chapter 19, verse 9. Pilate asks Jesus if he is a Jew, noting that it was the Jewish nation and their chief priests who delivered Jesus to him. He then asks Jesus what he has done.
[JHN.18.36] Yeshua responded: The kingdom belonging to me is not from this world. If the kingdom belonging to me were from this world, my servants would struggle so that I would not be handed over to the Judeans. But now the kingdom belonging to me is not from here. [§]
yeh-shoo-ahz res-ponded: the kingdom the mine is not from the world this; if from the world this was the kingdom the mine, the servants the to me would struggle that not be handed over to the Judeans; now however the kingdom the mine is not from here.
This verse is from the Gospel of John (18:36). It presents a statement from Yeshua (Jesus) about the nature of his kingdom. He declares it is not 'of this world', clarifying it is not a political or earthly power structure. The statement implies that if his kingdom *were* of this world, his followers would fight to protect him from arrest. Since they do not, it proves his kingdom is of a different nature. The original text is in Koine Greek, but we are translating from a conceptual understanding of the meaning, focusing on literal equivalencies where possible.
[JHN.18.37] Therefore Pilate said to him: Are you then a king? Jesus answered: You say that I am a king. I was born for this purpose and I have come into the world for this purpose, to testify to the truth. Everyone who is of the truth listens to my voice. [§]
eipen oun autoi ho Pilatos: oukoun basileus ei su? apekrithe ho Iesous: su legeis hoti basileus eimi. ego eis touto gegennemai kai eis touto eleluthai eis ton kosmon, hina marturiso tei aletheia: pas ho on ek tes aletheias akouei mou tes phones.
This verse recounts a dialogue between Pilate and Jesus. Pilate asks Jesus if he is a king, to which Jesus responds that he is, confirming Pilate’s statement. Jesus then explains that he was born and came into the world to testify to truth, and that everyone who belongs to truth listens to his voice.
[JHN.18.38] Pilate said to Him: "What is truth?" And having said this, he went out again to the Jews and said to them: "I find no charge against Him at all." [§]
leg-ei au-toh ho Pi-la-tos: tee es-teen a-lee-thee-a? Kai tou-to ei-pon pa-lin ex-el-then pros tous Iou-dai-ous kai leg-ei au-tois: eg-o ou-de-mi-an heu-ris-ko en au-to ai-tee-an.
This verse comes from the Gospel of John chapter 18, verse 38. Pilate asks Jesus what is truth, then returns to the Jews and states that he finds no fault in Him.
[JHN.18.39] Now it is your custom that I release one prisoner to you during the Passover. Do you therefore want me to release to you the ruler of the Judeans? [§]
esti de synetheia hymin hina hena apoluso hymin en to pascha. bouleshte oun apoluso hymin ton basilea ton Ioudaion?
This verse is from the New Testament, specifically John 18:39. It is spoken by Pontius Pilate to the Jewish crowd during the Passover season. Pilate notes a custom he has of releasing one prisoner during the festival and asks the crowd whether they would prefer he release the King of the Jews (Jesus). The original text is in Koine Greek, but we are working from the assumption that the speaker is referencing the Divine names as commonly used in the Old Testament, even though this verse does not directly mention them. In this instance, 'King' is used as a title for a powerful figure, rather than as a divine title. Therefore, it is not necessary to translate 'King' into a Divine name.
[JHN.18.40] Therefore they cried out again, saying, "Not this one, but Barabbas." And Barabbas was a robber. [§]
ekraygasan oun palin legontes: me touton alla ton Varabban. en de ho Varabbas lestes.
This verse comes from the New Testament, specifically the account of Pilate offering the crowd a choice between Jesus and a prisoner named Barabbas. The original is Greek. "ἐκραύγασαν" means "they cried out". "οὖν" is "therefore" or "then". "πάλιν" means "again". "λέγοντες" means "saying". "μὴ" is a negative particle, meaning "not". "τοῦτον" means "this one". "ἀλλὰ" means "but". "Βαραββᾶν" is the name Barabbas. "ἦν" means "was". "δέ" is a connective, often translated as "and" or "but". "ληστής" means "robber" or "thief".
JHN.19
[JHN.19.1] Then Pilate took Jesus and he flogged him. [§]
Then therefore took the Pilatos the Iesous and he flogged him.
This verse is from the New Testament, specifically John 19:1. It describes Pilate taking Jesus and having him flogged. The original text is in Koine Greek, which I have directly transliterated into English, preserving the word order and grammatical structures as closely as possible. This creates a somewhat awkward but literal rendering.
[JHN.19.2] And the soldiers, having woven a crown out of thorns, placed it upon his head and wrapped him in a purple garment. [§]
kai hoi stratiotai plexantes stephanon ex akanthon epetheken autou tei kephalei kai himation porphyroon periebalon auton
This verse describes soldiers making a crown of thorns and placing it on someone's head, then clothing them in a purple garment. The verse is from the New Testament. It is important to note that this verse does not use any names for God directly, but rather describes the actions of soldiers.
[JHN.19.3] And they came to him and said, “Greetings, the king of the Jews!” and they gave him strikes. [§]
kai archento pros auton kai elegon: chaire ho basileus ton Ioudaion, kai edidosan auto rhapismata
This verse describes people coming to Jesus and saying “Hail, King of the Jews,” and then striking him. The verse uses the term 'basileus' which literally means 'king', and refers to the people of Judea, referring to them as 'Ioudaioi' meaning 'Jews'. 'Rhapsmata' refers to strikes or blows.
[JHN.19.4] And Pilate went out again outside and says to them: Behold, I lead him out to you, that you may know that I find no charge in him. [§]
Kai exelten palin exo ho Pilatos kai legei autois: ide ago humin auton exo, hina gnote hoti oudemian aitian heurisko en auto.
This verse is from the Gospel of John, chapter 19, verse 6. Pilate brings Jesus before the crowd again and declares he finds no fault in him. "Kai" means "and". "Exelten" means "he went out". "Palin" means "again". "Exo" means "outside". "Pilatos" is Pilate. "Legei" means "he says". "Autois" means "to them". "Ide" means "behold". "Ago" means "I lead". "Humin" means "to you". "Auton" means "him". "Hina" means "that". "Gnote" means "you may know". "Oudemian" means "no". "Aitian" means "cause/charge". "Heurisco" means "I find". "En auto" means "in him".
[JHN.19.5] Therefore, Jesus went outside, carrying the thorny crown and the purple garment. And he says to them: Behold, the human. [§]
exelthen oun ho Iesous exo, phorōn ton akanthinon stephanon kai to porphyroon himation. kai legei autois: idou ho anthropos.
This verse describes Jesus being led outside, wearing a crown of thorns and a purple garment. He then presents himself to the people, saying "Behold, the human."
[JHN.19.6] Therefore, when they saw him, the chief priests and the officials shouted, saying: "Crucify, crucify!" Pilate said to them: "You yourselves take him and crucify him, for I do not find any cause for punishment in him." [§]
Hote oun eidon auton hoi archiereis kai hoi hypēretai ekraugasen legontes: staurosōn staurosōn. legei autois ho Pilatos: labete auton hymeis kai staurosate: ego gar ouch heuriskō en autō aitian.
This verse describes the moment when the chief priests and officials demanded that Jesus be crucified. Pilate, finding no fault in him, grants their request, instructing them to carry out the execution themselves. The verse is taken from the Gospel of Luke.
[JHN.19.7] The Jews answered him, "We have law, and according to the law, he must die, because he made himself the son of God." [§]
apokrithesan auto toi ioudaioi: hemeis nomon echomen kai kata ton nomon opheilei apothaneiin, hoti huios theou heauton epoiesen.
This verse comes from the Gospel of John 19:7. The Jews are responding to Pilate's question about Jesus. They state they have a law and according to that law, he deserves to die because he claims to be the son of God. The original verse is in Koine Greek, not the original Biblical languages. Therefore, it is a translation *from* a translation. The key terms are "huios theou" (son of God) and "theou" (of God).
[JHN.19.8] Therefore, when Pilate heard this word, he became much more afraid. [§]
Hote oun ekousen ho Pilatos touton ton logon, mallon ephobethe
This verse is from the Gospel of Matthew 27:19. It describes Pilate’s reaction upon hearing a statement made by his wife concerning Jesus. 'Hote' means 'when'. 'Oun' is a particle often translated as 'therefore' or 'then'. 'Ekousen' means 'he heard'. 'Ho Pilatos' is 'Pilate'. 'Touton ton logon' means 'this word'. 'Mallon' means 'more' or 'much'. 'Ephobethe' means 'he was afraid'.
[JHN.19.9] And he entered again into the governor’s residence and says to Jesus: “From where are you?” But Jesus gave him no answer. [§]
kai eiselthen eis to praitorion palin kai legei to Iesou: pothen ei su? ho de Iesous apokrisin ouk edoken autoi.
This verse is from the Gospel of John, chapter 19, verse 9. It describes Pilate questioning Jesus again. 'kai' means 'and'. 'eiselthen' means 'he entered'. 'praitorion' means 'the praetorium' (governor’s residence). 'palin' means 'again'. 'legei' means 'he says'. 'pothen' means 'from where'. 'ei' is a form of 'to be'. 'su' means 'you'. 'de' is a particle with varied uses, but here implies contrast. 'apokrisin' means 'an answer'. 'ouk' is 'not'. 'edoken' means 'he gave'. 'autoi' means 'to him'.
[JHN.19.10] Therefore Pilate said to him: "Do you not speak to me? Do you not know that I have the authority to release you, and I have the authority to crucify you?" [§]
legei oun autoi ho Pilatos: emoi ou laleis; ouk oidas hoti exousian echo apolysai se kai exousian echo stauroesai se?
This verse is spoken by Pilate to Jesus. Pilate asks Jesus why he does not speak to him, and points out that he has the power to release Jesus or to crucify him. The verse focuses on Pilate’s authority and Jesus' silence in response to it. There are no names of God in this verse.
[JHN.19.11] Jesus responded to him, “You had no authority over me at all unless it had been given to you from above. Therefore, the one who handed me over to you has a greater sin. [§]
apēkritē [autō] Iēsous: ouk eicheis exousian kat’ emou oudemian ei mē ēn dedomenon soi anōthen: dia tou tou paradous me soi meizona hamartian echei.
This verse is spoken by Jesus in response to a question about his authority. It explains that Jesus' authority comes from God the Father, and the person who handed Jesus over to be arrested has committed a greater sin because they acted against divine authority. It is important to note that the original text is in Koine Greek, not the original language of the Bible. Because the prompt asks for a literal translation of the *names of God*, this text contains none.
[JHN.19.12] Because of this, Pilatus sought to release him. But the Judeans cried out, saying, “If you release this man, you are not a friend of Caesar. Everyone who makes himself a king speaks against Caesar.” [§]
Ek toutou ho Pilatos ezetei apolysai auton; hoi de Ioudaioi ekraugasan legontes: ean touton apolyses, ouk ei philos tou Kaisaros; pas ho basileia heauton poion antilegei to Kaisari.
This verse comes from the Gospel of John (19:12). It details the interaction between Pontius Pilatus and the Judeans regarding Jesus. Pilatus desires to release Jesus, but the Judeans shout that releasing Jesus would mean Pilatus is not a friend of Caesar. They claim anyone claiming to be a king opposes Caesar.
[JHN.19.13] Therefore, when Pilate had heard these words, he brought Jesus outside and sat upon a judgment seat in a place called the Stone Pavement, but in the Hebrew tongue it is called Gabbatha. [§]
ho oun Pilatos akousas ton logon touton egagen exo ton Iesoun kai ekathisen epi bhematos eis topon legomenon Lithostrotton, Hebraisti de Gabbatha.
This verse describes Pilate bringing Jesus outside and sitting on a judgment seat in a place called the Stone Pavement, which is called Gabbatha in the Hebrew tongue. The names are essentially transliterated; Pilatus is Pilate, Iesous is Jesus, and Gabbatha is Gabbatha. The phrase "Lithostrotton" simply means 'stone pavement'.
[JHN.19.14] Now it was the day of preparation for the Passover, and the hour was about the sixth. And he says to the Judeans: Behold, your king. [§]
en de paraskeuē tou pascha, hōra ēn hōs hektē. kai legei tois ioudaiois: ide ho basileus humōn.
This verse describes the day of Passover and the time, about the sixth hour. It relays a statement made to the Judeans, pointing out their king.
[JHN.19.15] Therefore, they cried out: "Take him away, take him away, crucify him!" Pilate said to them: "Shall I crucify your king?" The chief priests answered: "We have no king except Caesar." [§]
ekraygasen oun ekeinoi: aron aron, stayroson auton. legei autois ho Pilatos: ton basilea hymon stayroso? apekrithesan hoi archiereis: ouk echomen basilea ei me Kaisara.
This verse comes from the Gospel of John, chapter 19, verses 15-16. It describes the crowd demanding Jesus' crucifixion and the priests' response to Pilate's question about whether to crucify their king. The words are Greek, but the context requires a translation understanding the original intent.
[JHN.19.16] Then therefore, God delivered him to them that he might be crucified. Therefore, they took Jesus. [§]
toh-teh oon pa-re-do-ken au-ton au-tois hee-na stau-ro-thee. Pa-re-la-bon oon ton ee-ay-soos
This verse describes the handover of Jesus to those who would crucify him. 'Tote oun' means 'then therefore'. 'Paredoken' means 'delivered'. 'Auton' refers to 'him'. 'Autois' refers to 'to them'. 'Hina' means 'that, in order that'. 'Staurothee' means 'be crucified'. 'Parelabon' means 'they took'. 'Ton Iesoun' means 'Jesus'.
[JHN.19.17] And carrying to himself the cross, he went out to the place called Place of the Skull, which is called in the Hebrew tongue Golgotha. [§]
kai bastazon heauto ton stauron exelthen eis ton legomenon Kraniou Topos, ho legatai Hebraisti Golgotha
This verse describes Jesus carrying his own cross to the place called the Place of the Skull, which is called in the Hebrew tongue Golgotha. The words are Greek, but reference a Hebrew place name.
[JHN.19.18] Where they crucified him, and with him two others, one on each side, with Jesus in the middle. [§]
ho-po au-ton es-tau-ro-san, kai met' au-tou al-los duo en-theu-then kai en-theu-then, me-son de ton Ie-sooun.
This verse describes the location where they crucified a certain person, and also two others alongside him, with that person in the middle. The names used here are not names of God, but rather a proper name (Iesoun) and pronouns/demonstratives referring to people involved in the event.
[JHN.19.19] And Pilate also wrote a title and placed it on the cross. It was written: "Jesus the Nazarene, the king of the Judeans." [§]
he grap-sen de kai tit-lon ho Pi-la-tos kai eth-ek-en ep-i tou stau-rou; en de gegra-men-on: Ie-sous ho Na-zo-rai-os ho ba-si-leus ton Iu-dai-on.
This verse describes Pilate writing a title or inscription and placing it on the cross. The inscription reads: "Jesus the Nazarene the king of the Judeans". The names included are Jesus (Iesous), Nazarene (Nazoraios), Judeans (Ioudaion), and while not a name, 'king' (basileus) is significant.
[JHN.19.20] Therefore, many of the Jews read this title, for the place where Jesus was impaled was near the city; and it was written in the language of the Hebrews, in the language of the Romans, and in the language of the Greeks. [§]
too-ton oon ton tee-tlos pol-lee an-eg-no-san ton yoo-dai-on, ho-tee eng-goos een ho to-pos tees po-le-os ho-poo es-tau-ro-the ho ee-ay-soos; kai een geg-ram-men-on heb-rai-stee, ro-mai-stee, hel-le-nis-tee.
This verse describes the inscription placed above Jesus during his crucifixion. It states that many of the Jews read this title, noting its proximity to the city where Jesus was crucified. The inscription was written in Hebrew, Latin, and Greek.
[JHN.19.21] Therefore, the chief priests of the Judeans said to Pilate: "Do not write, 'The King of the Judeans,' but rather that he himself said, 'I am King of the Judeans.'" [§]
legeon oun toi Pilato hoi archiereis ton Ioudaion: me grafe: ho basileus ton Ioudaion, all’ hoti ekeinos eipen: basileus eimi ton Ioudaion.
This verse recounts the chief priests of the Judeans telling Pilate not to write "The King of the Judeans", but rather that he himself had said, "I am King of the Judeans."
[JHN.19.22] Pilate responded: What I have written, I have written. [§]
apokrithe ho Pilatos: ho gegrapha, gegrapha.
This verse is from the Gospel of John (19:22) and represents Pilate’s response when urged to alter his inscription on Jesus’ cross. The verse simply states that what he has written, he has written. The original language is Koine Greek. We are being asked to translate this, without considering the religious implications or traditional translations. The words themselves are fairly straightforward.
[JHN.19.23] So the soldiers, when they had crucified Jesus, took his garments and made four parts, a part to each soldier, and the tunic. Now the tunic was without a seam, woven from the top throughout. [§]
Hoi oun stratiotai, hote estaurosan ton Iesoun, elabon ta himatia autou kai epoiesan tessara mere, hekasto stratioti meros, kai ton chiton. En de ho chiton araphos, ek ton anothen hyphantos di' holou.
This verse describes the Roman soldiers dividing Jesus' garments after the crucifixion. They took his clothes and divided them into four parts, one for each soldier. The tunic, however, was seamless, woven from the top throughout, so they did not tear it but cast lots for it.
[JHN.19.24] Therefore they said to one another, "Let us not tear it, but cast lots for it to determine who shall have what," so that the writing might be fulfilled which says, "They divided my garments among themselves, and for my clothing they cast lots." The soldiers then did these things. [§]
ei-pan oun pros allelous: mee schisomen auton, alla lachomen peri autou tinos estai: hina hee graphee plerotheethee [hee legousa]: diemerisan ta himatia mou heautois ka epi ton himatismos mou ebalon kleeron. Hoi men oun stratiotai tauta epoiesan.
This verse describes soldiers dividing Jesus’s clothing by casting lots after his crucifixion. The verse directly quotes scripture which was being fulfilled. The original language is Koine Greek. We are providing a literal translation, maintaining the original sentence structure as much as possible for clarity. There are no names of God within this verse, so no specific transliteration or translation of divine names is required.
[JHN.19.25] And they stood near the cross of Jesus, his mother and the sister of his mother, Mary the one belonging to Clopas, and Mary the Magdalene. [§]
Heesteeken de para to stavro tou Ieesou hee meeter avtou kai hee adelphee tees meetros avtou, Maria hee tou Kloopa kai Maria hee Magdalene.
This verse is from the Gospel of John, chapter 19, verse 25. It describes who stood near the cross of Jesus. The verse states that Jesus’ mother and the sister of his mother, Mary the one of Clopas and Mary Magdalene were there. It is important to note that the original text is in Koine Greek, not the original languages of the Bible. I will be translating from the Greek.
[JHN.19.26] Therefore, seeing the mother and the student standing nearby whom he loved, Jesus says to the mother: Woman, behold your son. [§]
Iaysoos oon idoon tayn maytera kai ton mathetayn parestota hon egapa, legee tay maytree: gynee, idee ho hyios soo.
This verse comes from the Gospel of John. “Iaysoos” is the transliteration of Jesus. “Oon” is therefore. “Idoon” means seeing. “Tayn” is the definite article, “the.” “Maytera” means mother. “Kai” means and. “Ton” is the definite article, “the”. “Mathetayn” means disciple/student. “Parestota” means standing nearby. “Hon” means whom. “Egapa” means loved. “Legee” means says. “Tay maytree” means to the mother. “Gynee” means woman. “Idee” means behold. “Ho hyios soo” means your son.
[JHN.19.27] Then he said to the disciple: Behold, your mother! And from that hour, the disciple took her into his own residence. [§]
ei-ta le-gei to ma-the-tei: i-de he mee-ter sou. kai ap' ek-ei-nes tes ho-ras e-la-ben ho ma-the-tes au-ten eis ta i-di-a.
This verse is from the Gospel of John, chapter 19, verse 27. It records a statement made by Jesus while on the cross to the disciple whom he loved (traditionally identified as John) and to Mary, the mother of Jesus. It literally says "Then he says to the disciple: Behold, your mother!" and "And from that hour the disciple took her into his own [home]."
[JHN.19.28] After this, knowing that all things were now completed, so that the writing might be fulfilled, Jesus says, "I thirst." [§]
Met-ah too-toh ei-dos ho Ie-soos ho-ti e-deh pan-ta te-te-les-tai, hi-na te-lee-o-thee hee gra-phe, le-gei: di-pso.
This verse is from the Gospel of John, chapter 19, verse 28. It describes Jesus, knowing that everything has been accomplished, speaking to fulfill scripture. He states that He is thirsty.
[JHN.19.29] A vessel containing sour wine was lying there. Therefore, having wrapped a sponge full of the sour wine with hyssop, they brought it to his mouth. [§]
skeuos ekeito oxous meston; spongon oun meston tou oxous hussopo perithentes prosenekan autou to stomati.
This verse describes a scene where a vessel full of sour wine is presented to someone's mouth with a sponge tied to hyssop. It is a literal description of an action, likely part of a larger narrative. The words are descriptive and straightforward.
[JHN.19.30] When therefore Jesus received the vinegar, he said, "It is finished." And having inclined his head, he surrendered the spirit. [§]
hot-eh oon eh-lab-en toh ox-os hoo ee-ay-soos ey-pen tet-el-es-tie, kai klee-nas teen keh-fa-leen pa-reh-do-ken toh pneu-ma
This verse describes the moment Jesus receives vinegar and declares "It is finished," before giving up his spirit. 'Hot-eh' is 'when'. 'Oon' is 'therefore'. 'Eh-lab-en' is 'he received'. 'Toh ox-os' is 'the vinegar'. 'Hoo ee-ay-soos' is 'the Jesus'. 'Ey-pen' is 'he said'. 'Tet-el-es-tie' is 'it is finished'. 'Kai' is 'and'. 'Klee-nas' is 'having inclined'. 'Teen keh-fa-leen' is 'the head'. 'Pa-reh-do-ken' is 'he surrendered'. 'Toh pneu-ma' is 'the spirit'.
[JHN.19.31] Therefore, the Jewish people, since it was the day of Preparation so that the bodies may not remain on the crosses during the Sabbath, for that Sabbath was a very important day, asked Pilate that they might take down their legs and remove them. [§]
hoi oun Ioudaioi, epei paraskeuē ēn, hina mē meinē epi tou staurou ta sōmata en tō sabbatō, ēn gar megalē hē hēmera ekeinou tou sabbatou, ērōtēsan ton Pilaton hina kateagōsin autōn ta skelē kai arthōsin.
This verse describes a request made by Jewish leaders to Pontius Pilate regarding the bodies of those crucified with Jesus. Because it was the day of Preparation (the day before the Sabbath), they asked that the bodies be taken down from the crosses so they would not remain there during the Sabbath, as that day was a very important Sabbath. They requested permission to break the legs of the crucified, a practice that would hasten death and allow for their removal before the Sabbath began.
[JHN.19.32] Then the soldiers came and broke the legs of the first, and of the other one who was crucified with him. [§]
eh-lthohn oon hoi stra-tee-o-tai kai too men pro-too ka-teh-ak-san ta skeh-lee kai too al-loo too su-stau-ro-thehn-tos au-toh
This verse describes soldiers coming to the crucified individuals. They broke the legs of the first, and of the other who was crucified with him. The original text is from the Gospel of John 19:32. The verse speaks of Roman soldiers carrying out the standard practice of *crurifracture* to hasten the death of those crucified.
[JHN.19.33] And having come to Jesus, as they had already seen that he was dead, they did not bother his legs. [§]
ep-ee deh ton ee-ay-sooon el-thon-tes, hos ei-don eh-day auton te-thne-ko-ta, oo ka-te-ak-san au-too ta ske-lay
This verse describes soldiers coming to Jesus after they had already seen that he was dead. They did not break his legs. 'ἐπὶ' means 'to' or 'towards', 'Ἰησοῦν' is 'Jesus', 'ἐλθόντες' means 'having come', 'ὡς' means 'as', 'εἶδον' means 'they saw', 'ἤδη' means 'already', 'αὐτόν' means 'him', 'τεθνηκότα' means 'having died', 'οὐ' means 'not', 'κατέαξαν' means 'they bothered' or 'they deemed worthy', 'αὐτοῦ' means 'his', and 'τὰ σκέλη' means 'the legs'.
[JHN.19.34] But one of the soldiers with a spear pierced him in the side, and immediately blood and water came out. [§]
all’ heis ton stratioton lonche auto auto ton pleuran enuxen, kai exelthe eutheos haima kai hudor.
This verse describes an event occurring after the crucifixion. A soldier pierces the side of the one crucified with a spear, and blood and water immediately come out. 'all’' is a connective meaning 'but'. 'heis' means 'one'. 'ton stratioton' means 'of the soldiers', therefore 'a soldier'. 'lonche' means 'with a spear'. 'auto' means 'him'. 'ton pleuran' means 'the side'. 'enuxen' means 'he pierced'. 'kai' means 'and'. 'exelthe' means 'came out'. 'eutheos' means 'immediately'. 'haima' means 'blood'. 'hudor' means 'water'.
[JHN.19.35] And the one who saw has testified, and his testimony is true, and he knows that he speaks truthfully, so that you also might believe. [§]
kai ho heorakos memartureken, kai alēthinos autou estin hē marturia, kai ekeinos oiden hoti alēthē legei, hina kai humeis pisteusēte.
This verse is from the Gospel of John 19:35. It describes the testimony of the one who saw Jesus' side pierced. The speaker is referring to the Roman soldier who witnessed the events at the crucifixion. The verse asserts the truthfulness of this witness's testimony and emphasizes that the witness knows he is speaking truthfully, so that others may also believe.
[JHN.19.36] For these things happened so that the writing might be fulfilled: none of his bones will be broken. [§]
egg-en-et-oh gar tau-ta hee-nah gra-fee ple-roh-thee os-toon oo sin-tree-bese-tai af-too
This verse comes from the Gospel of John (19:36) and refers to the prophecy that none of Jesus’ bones would be broken during his crucifixion. The original Greek text indicates that these events occurred *so that* the scripture might be fulfilled. “Osteon” refers to bones, and the structure indicates a plural possessive, meaning “of his bones.” The verb “syntribese” means “to break” or “to shatter.” The syntax focuses on preventing the bones from being broken.
[JHN.19.37] And again, another writing says, they will look to the one whom they pierced. [§]
kai palin hetera graphe legei opsontai eis hon exekentesan
This verse comes from the Septuagint, the Greek translation of the Hebrew scriptures. It describes a prophetic vision where people will see the one they pierced. The verse references Isaiah 51:6-7 and Zechariah 12:10. The original Greek text uses words common to the Septuagint. A literal translation prioritizes the direct meaning of each word rather than traditional theological interpretations. The phrase "opsontai eis hon" is quite literally "they will look to whom", indicating a focus of sight and attention.
[JHN.19.38] And after these things, Joseph from Arimathea questioned Pilate, being a student of Jesus hidden because of the fear of the Jewish people, so that he might take the body of Jesus. And Pilate permitted it. Therefore he came and took the body of him. [§]
Meta de tauta erotesen ton Pilaton Ioseph ho apo Harimathaias, on mathetes tou Iesou kekrymmenos de dia ton phobon ton Ioudaion, hina arei to soma tou Iesou; kai epetrepsen ho Pilatos. elthen oun kai eren to soma autou.
This verse describes Joseph of Arimathea asking Pilate for Jesus’ body. Joseph was a secret disciple, fearing the Jewish people. Pilate granted his request, and Joseph took the body.
[JHN.19.39] And Nikodemos also came, the one who had come to him by night at first, carrying a mixture of myrrh and aloe, approximately one hundred pounds in weight. [§]
And Nikodemos also came, the one who had come to him by night at first, bringing a mixture of myrrh and aloe as about a hundred pounds.
This verse describes Nikodemos coming to assist with the burial of Jesus, bringing expensive spices. The names are transliterated directly, and the grammar is adjusted for natural English phrasing. No attempt is made to interpret the theological significance of the verse, merely to provide a literal translation of the provided text.
[JHN.19.40] Therefore, they took the body of Jesus and bound him with linen cloths, with the spices, as is the custom of the Jews to bury. [§]
elabon oun to soma tou Iesou kai edesan auto othoniois meta ton aromaton, kathos ethos esti tois Ioudaiois entaphiazein.
This verse describes the preparation of Jesus' body for burial. 'Elabon' means 'they took'. 'Oun' is 'therefore' or 'then'. 'To soma' means 'the body'. 'Tou Iesou' is 'of Jesus'. 'Kαι' is 'and'. 'Edesan' means 'they bound'. 'Auto' means 'him'. 'Othoniois' means 'with linen cloths'. 'Meta' means 'with'. 'Ton aromaton' is 'of the spices'. 'Kathos' means 'as' or 'according to'. 'Ethos' means 'custom'. 'Esti' means 'is'. 'Tois Ioudaiois' is 'of the Jews'. 'Entaphiazein' is 'to bury'.
[JHN.19.41] And there was in the place where he was impaled a garden, and in the garden a new memorial, into which no one had ever been placed. [§]
en de en to topo opou estaurothe kepos, kai en to kepo mnemeion kainon en ho oudepo oudeis en tetheimenos.
This verse describes the location of the tomb where Jesus was laid. It states that there was a garden where Jesus was crucified and within that garden was a new tomb, into which no one had ever been placed before.
[JHN.19.42] Therefore, because of the preparation of the Judeans, since the memorial was near, they put Jesus there. [§]
eke-ee oon dee-ah teen par-ask-ev-een ton ee-oo-dai-on, hot-ee eng-gees een toh mnee-may-on, eth-ek-an ton ee-ay-soos.
This verse describes where Jesus was placed after his crucifixion. It states that because the preparation for the Jewish Sabbath was near, and the tomb was close by, they placed Jesus there. 'Preparation' refers to the day before the Sabbath when Jews would prepare for the day of rest. The verse is simply stating a logistical reason for where Jesus was laid.
JHN.20
[JHN.20.1] And on the first of the weeks, Mary, the Magdalene, comes early while darkness is still being, to the memorial, and she sees the stone having been moved from the memorial. [§]
tay deh mee-ah ton sav-bah-ton Mar-ee-ah hee Mag-da-lee-neh er-khe-tai pro-ee sko-tee-as eh-tee o-oo-sah eis to mnay-may-on kai blep-ei ton lee-thon air-men-on ek too mnay-may-oo
This verse describes Mary Magdalene coming to the tomb early on the first day of the week, while it was still dark, and finding the stone rolled away from the tomb.
[JHN.20.2] Therefore, he ran and came to Simon Peter and to the other student whom Jesus loved, and said to them, "They have taken my Lord from the tomb, and we do not know where they have placed him." [§]
trechei oun kai erchetai pros Simon Petroun kai pros ton allon mathetēn hon ephilei ho Iēsous kai legei autois: ēran ton kyriōn ek tou mnēmeiou kai ouk oidamen pou ethēkan auton.
This verse describes someone running and coming to Simon Peter and to the other student whom Jesus loved. This person then tells them that the Lord has been taken from the tomb and that they do not know where he has been placed.
[JHN.20.3] Then Peter and the other disciple began to go to the tomb. [§]
Exelthen oun ho Petros kai ho allos mathetes kai earcento eis to mnemeion.
This verse comes from the Gospel of John, chapter 20, verse 6. It describes Peter and another disciple running to the tomb. "Exelthen" means "he went out". "Oun" is a particle meaning "then". "Petros" is Peter. "Kai" means "and". "Allos" means "another". "Mathetes" means "disciple". "Earcento" is a form of the verb meaning "they began to go" or "they were going". "Eis" means "to". "To mnemeion" means "the tomb".
[JHN.20.4] And the two ran together, and the other disciple ran ahead faster than Peter and came first to the tomb. [§]
etrecon de hoi duo homou kai ho allos mathetes proedramen tachion tou Petrou kai elthen protos eis to mnemion
This verse describes a race to the tomb. 'etrecon' means 'they ran'. 'hoi duo' means 'the two'. 'homou' means 'together'. 'ho allos mathetes' means 'the other disciple'. 'proedramen' means 'ran ahead'. 'tachion' means 'faster'. 'tou Petrou' means 'than Peter'. 'elthen' means 'he came'. 'protos' means 'first'. 'eis to mnemion' means 'to the tomb'.
[JHN.20.5] And bending down, he looks at what is lying, but nonetheless did not enter. [§]
kai parakupsas blepei keimena ta othonia, ou mentoi eiselthen.
This verse comes from the Gospel of John 1:5. It describes a scene where someone bends down and looks at something lying down, but does not enter. The words are not names of God, but describe an action and observation. Therefore, no translation of divine names is needed.
[JHN.20.6] Therefore, Simon Peter also comes, following him, and he enters into the memorial, and he beholds the cloths lying. [§]
erxetai oun kai Simon Petros akolouthon auto kai eiselthen eis to mnemeion, kai theorei ta othonia keimena
This verse describes Simon Peter following Jesus and entering the tomb. He observes the linen cloths lying there.
[JHN.20.7] And the cloth that was on his head was not lying with the cloths, but was rolled up separately in one place. [§]
kai to soudarion, ho en epi tes kephales autou, ou meta ton othonion keimenon all' horis entetuligmenon eis hena topon.
This verse is from the Gospel of John, chapter 20, verse 7. It describes the burial cloth that was on the head of Jesus. It states that the cloth was not lying with the other cloths, but was rolled up separately in one place. The original text is in Koine Greek.
[JHN.20.8] Then also entered the other disciple, the one who came first to the tomb, and he saw and believed. [§]
toh-teh oon ei-sel-then kai ho al-los ma-thee-tees ho el-thon pro-tos eis toh mnee-mei-on kai ei-den kai ep-ee-steu-sen
This verse describes the second disciple entering the tomb and seeing the evidence, leading him to believe. 'tos' means 'then'. 'oun' is a particle often translated as 'therefore'. 'eiselthen' means 'entered'. 'kai' means 'and'. 'ho allos mathetes' means 'the other disciple'. 'ho elthon protos eis to mnemieion' means 'the one who came first to the tomb'. 'eiden' means 'saw'. 'episteusen' means 'believed'.
[JHN.20.9] For they had not yet understood the scripture that it was necessary for him to rise from the dead. [§]
oo-deh-po gar eh-ee-dan teen gra-feen ho-tee dei au-ton ek nek-ron ah-nah-stee-nai
This verse describes the disciples' lack of understanding regarding the necessity of Jesus' resurrection. "oude" means 'not even', "gar" is 'for', "aeideisan" is 'they knew', "teen grapheen" is 'the scripture', "hoti" means 'that', "dei" means 'it is necessary', "auton" means 'him', "ek nekron" means 'from the dead', and "anasteenai" means 'to rise'. The verse indicates they had not yet understood the scripture that it was necessary for him to rise from the dead.
[JHN.20.10] Then the disciples went again to Him. [§]
hoi mathetai apelthon oun palin pros autous
This verse is from the New Testament, specifically John 6:60. It describes the disciples returning to Jesus. 'Hoi mathetai' means 'the disciples', 'apelthon' means 'having gone away', 'oun' is a particle meaning 'therefore' or 'then', 'palin' means 'again', and 'pros autous' means 'to them'.
[JHN.20.11] And Mary stood near the memorial outside, weeping. As therefore she wept, she bent down towards the memorial. [§]
Maria deh heesteekei pros toh mnemeeo exo klaiousa. Hos oon eklaeen, parekuepsen eis toh mnemeeon
This verse describes Mary standing near the tomb, weeping. As she wept, she bent down to look into the tomb. The words are all descriptive and straightforward, detailing the action and location of Mary.
[JHN.20.12] And he beholds two messengers in white ones sitting, one toward the head and one toward the feet, where the body of Jesus was lying. [§]
kai theorei duo angelous en leukois kathezomenous, hena pros te kephale kai hena pros tois posin, hopou ekeito to soma tou Iesou.
This verse describes a vision of two angels positioned at the head and feet of where Jesus' body lay. The original text is in Koine Greek. 'Theorei' means 'beholds' or 'sees'. 'Angelous' is the plural of 'angelos', meaning 'messenger'. 'Leukois' means 'white ones', referring to white garments. 'Kathezomenous' is a participle meaning 'sitting'. 'Pros' indicates 'toward' or 'at'. 'Kephale' is 'head' and 'posin' is 'feet'. 'Ekeito' means 'was lying'. 'Soma' is 'body' and 'Iesou' is 'of Jesus'.
[JHN.20.13] And those men said to her, "Woman, why are you weeping?" She said to them, "They have taken my Lord, and I do not know where they have laid him." [§]
kai legousin autei ekeinoi: gunaí, ti klaies; legei autois hoti êran ton kurion mou, kai ouk oida pou ethekan auton.
This verse is from the Gospel of John, chapter 20, verse 13. It recounts an encounter between Mary Magdalene and two men she believes to be the gardener. She is weeping because she does not know where the body of her Lord has been placed. 'Kurios' is a common title for God, or in this case, Jesus as Lord. 'Ekeinoi' means 'those men'.
[JHN.20.14] Having said these things, she turned back and observed Jesus standing, and she did not know that Jesus it is. [§]
Tau-ta ei-poo-sa es-tra-phe eis ta o-pi-so kai the-o-rei ton Ie-sooun hes-to-ta kai ouk e-i-dei ho-ti Ie-sous es-tin.
This verse describes a turning and looking. Someone has spoken and then turns backwards, observing Jesus standing. They do not realize that this standing person is Jesus.
[JHN.20.15] Jesus says to her, "Woman, why are you weeping? Whom are you seeking?" She, supposing that he is the gardener, says to him, "My Lord, if you have carried him away, tell me where you have put him, and I will take him." [§]
leh-gei au-tay ee-ay-soos, goo-nai, tee kla-ees; tee-nah zeh-tees; eh-kei-nee doh-koh-sah ho-tee ho keh-poo-ros eh-steehn leh-gei au-toh koo-ree-eh, ay soh soo eh-vas-tah-sas au-ton, ei-peh moi poo eh-thah-kas au-ton, kah-goh au-ton ah-roh.
This verse is from the Gospel of John 20:15. It depicts the encounter between the resurrected Jesus and Mary Magdalene. She does not initially recognize him, believing him to be the gardener. Jesus asks her why she is weeping and whom she is seeking. Thinking he is the gardener, she asks him where he has placed the body of Jesus, so that she may take it away.
[JHN.20.16] Jesus says to her, "Mary." Turning, she says to Him in Hebrew, "Rabboni," which is translated as "teacher." [§]
leh-GEE au-TEE ee-ay-SOOS ma-ree-AM stra-fei-SAH ek-ay-NEE leh-GEI au-TO hee-vray-STEE rab-boo-NEE ho leh-GE-tai dee-DAS-kah-leh
This verse describes a conversation between Jesus and Mary Magdalene. Mary addresses Jesus using the Aramaic word "Rabboni", which the text explains means "teacher". The verse is from the Gospel of John, chapter 20, verse 16.
[JHN.20.17] Jesus said to her, "Do not touch me, for I have not yet gone up to the Father. But go to my brothers and tell them, 'I am going up to my Father and your Father, and my God and your God.' [§]
leh-gee ow-tee ee-ay-soos mee moo hap-too, ow-po gar ah-nah-beh-beh-kah pros ton pah-teh-rah; po-reh-oo deh pros toos ah-deh-lofoos moo kah-ee-peh ah-too-tees ah-nah-bay-no pros ton pah-teh-rah moo kah-ee pah-teh-rah hoo-mon kah-ee the-on moo kah-ee the-on hoo-mon.
This verse is from the Gospel of John, chapter 20, verse 17. It records a conversation between the resurrected Jesus and Mary Magdalene. Jesus instructs Mary not to touch him, as he has not yet ascended to the Father. He directs her to go to his brothers and tell them of his ascent to the Father, who is also their God and his God.
[JHN.20.18] Mary Magdalene comes, announcing to the disciples that she saw the Lord, and these things she said to them. [§]
Erchetai Mariam he Magdaline angellousa tois mathetais hoti heoraka ton kurion, kai tauta eipen autai.
This verse is from the Gospel of John, chapter 20, verse 18. It describes Mary Magdalene telling the disciples that she has seen the Lord. 'Erchetai' means 'comes'. 'Mariam' is the name 'Mary'. 'he Magdaline' means 'the Magdalene'. 'angellousa' means 'announcing'. 'tois mathetais' means 'to the disciples'. 'hoti' means 'that'. 'heoraka' means 'she saw'. 'ton kurion' means 'the Lord'. 'kai' means 'and'. 'tauta' means 'these things'. 'eipen' means 'she said'. 'autai' means 'to them'.
[JHN.20.19] And when it was evening on that day, the first of the Sabbaths, and the doors were shut where the disciples were gathered because of fear of the Judeans, Jesus came and stood in the midst and says to them: "Peace to you." [§]
Ousee oon opsias tee hemeerae ekeinee tee mia sabbaton kai ton thuron kekleismenon hopou eenan hoi mathetai dia ton phobon ton Ioudaion, eelthen ho Iesous kai esteh eis to meson kai legei autois: eirene humin.
This verse describes a scene where the disciples are gathered in a locked room due to fear of the Judeans. Jesus appears among them and greets them with a word of peace. The names used are descriptive titles or personal names. "Iesous" is simply the transliteration of the name Jesus. There are no divine names to translate in this verse.
[JHN.20.20] And having said this, he showed them his hands and his side. Therefore, the students rejoiced having seen my Lord. [§]
kai touto eipon edeixen tas cheiras kai ten pleuran autois. echarisan oun hoi mathetai idontes ton kurion.
This verse describes a moment where someone shows their hands and side to their disciples, and the disciples rejoice upon seeing their Lord. The original language is Koine Greek, and the verse describes a post-resurrection appearance.
[JHN.20.21] Therefore he said to them again, peace to you. Just as the Father has sent me, I also send you. [§]
ei-pen oon au-tois [ho Ie-soos] pa-lin: ei-re-ne hu-min: ka-thos a-pe-stal-ken me ho pa-ter, ka-ego pem-po hu-mas.
This verse comes from the Gospel of John, chapter 20, verse 21. It records Jesus speaking to his disciples after his resurrection. The verse includes the phrases "my Father" and "I send". We will translate the names and titles of God literally. Note that this verse is originally in Greek, not the original language of the Old Testament. The Greek words for Father and Lord will be translated as their literal meanings.
[JHN.20.22] And having said this, he breathed and says to them: Receive the holy spirit. [§]
kai touto eipon enefusesen kai legei autois: labete pneuma hagion
This verse is from the Gospel of John, chapter 20, verse 22. It describes the moment after the resurrected Jesus appears to his disciples. The verse states that after saying this, he breathed on them and tells them to receive the Holy Spirit. Each word is translated as follows: 'kai' means 'and', 'touto' means 'this', 'eipon' means 'I said', 'enefusesen' means 'he breathed', 'legei' means 'he says', 'autois' means 'to them', 'labete' means 'receive', 'pneuma' means 'spirit', and 'hagion' means 'holy'.
[JHN.20.23] If to anyone you release the sins, they are released to them; if to anyone you retain, they are retained. [§]
an tinon aphete tas hamartias apheontai autois, an tinon krateete kekrathentai.
This verse comes from the Gospel of John, chapter 20, verse 23. It describes the authority given to the disciples by the resurrected Yeshua. "An tinon" means "if to anyone". "Aphete" means "you release". "Tas hamartias" means "the sins". "Apheontai" means "they are released". "Autois" means "to them". "Krateete" means "you retain". "Kekrathentai" means "they are retained". The verse speaks of the power to forgive or not forgive sins.
[JHN.20.24] Thomas, one of the twelve, the one called Twin, was not with them when Jesus arrived. [§]
Thomās de heis ek ton dodeka, ho legomenos Didumos, ouk en met’ autōn hote ēlthen Iēsous.
This verse introduces Thomas, one of the twelve disciples, also known as Twin, and states he was not with the others when Jesus came.
[JHN.20.25] Therefore, the other students told him, “We have seen the Lord.” But he said to them, “Unless I see in his hands the impression of the nails, and I put my finger into the impression of the nails, and I put my hand into his side, I will not believe.” [§]
legeon oun autoi hoi alloi mathetai: heorakamen ton kurion. ho de eipen autois: ean me idō en tais chersin autou ton tupon tōn hēlōn kai balō ton daktulon mou eis ton tupon tōn hēlōn kai balō mou tēn cheira eis tēn pleuran autou, ou mē pisteusō.
This verse describes a scene where the other disciples tell Thomas they have seen their Lord. Thomas responds that he will not believe unless he can physically examine the marks of the nails in Jesus’ hands and feet, and place his hand in the wound in Jesus’ side.
[JHN.20.26] And after eight days again the disciples of him were inside, and Thomas was with them. Comes the Jesus of the doors being shut and stood in the middle and said: peace to you. [§]
Kai meth' hemeras oktō palin esan esō hoi mathetai autou kai Thōmas met' autōn. Erchetai ho Iēsous tōn thurōn kekleismenōn kai esthē eis to meson kai eipen: eirēnē humin.
This verse describes an event eight days after a previous appearance of Jesus to his disciples. Jesus appears to them while the doors are closed. He then greets them with a blessing of peace. The names used are standard for the New Testament: 'Jesus' is used directly, and the other terms are descriptive.
[JHN.20.27] And then he said to Thomas, "Bring your finger here, and see my hands, and bring your hand and put it into my side, and do not become unbelieving, but believing instead. [§]
Ei-ta le-gei to Tho-ma: fe-re ton dak-ty-lon sou ho-de kai i-de tas chei-ras mou kai fe-re ten chei-ra sou kai ba-le eis ten pleu-ran mou, kai me gi-nou a-pis-tos al-la pis-tos.
This verse is spoken by the resurrected Jesus to Thomas. He instructs Thomas to physically examine his wounds, specifically his hands and side, to confirm the reality of his resurrection. The verse urges Thomas to move from disbelief to faith.
[JHN.20.28] Thomas responded and said to Him, "You are my Lord and my God." [§]
Thomas responded and said to Him: my Lord and the God of me.
This verse is spoken by Thomas to the resurrected Jesus. "Thomas responded" is a straightforward translation. "my Lord" represents the translation of "kurios", and "the God of me" represents the translation of "ho theos mou". The Greek sentence structure is slightly different than typical English, so I have adjusted it for clarity.
[JHN.20.29] Jesus said to him, "Have you believed because you have seen me? Blessed are those who have not seen, and yet still believe." [§]
leh-GEE au-TOH ho EE-hay-SOOS, HOH-tee heh-OR-ah-kas meh pepis-TEU-kas; mah-KAH-ree-oi hoi mee ee-DON-tes kai pis-TEU-san-tes.
This verse is spoken by Jesus to someone. He asks if seeing Him has caused them to believe. Then He pronounces a blessing upon those who have not seen and yet still believe.
[JHN.20.30] Indeed, Jesus performed many other signs before his disciples, which are not recorded in this book. [§]
Polla men oun kai alla semeia epoiesen ho Iesous enopion ton matheton [autou], ha ouk estin gegrammena en to biblio touto.
This verse comes from the Gospel of John, chapter 21, verse 25. It states that Jesus performed many other signs in the presence of his disciples, which are not written in this book. The word "polla" means "many", "men" is a particle, "oun" is a particle, "kai" means "and", "alla" means "other", "semeia" means "signs", "epoiesen" means "he did", "ho Iesous" is "Jesus", "enopion" means "in the presence of", "ton matheton" is "the disciples", "ha" is "which", "ouk estin" means "are not", "gegrammena" means "written", "en to biblio" is "in the book", and "touto" means "this".
[JHN.20.31] And these things are written so that you may believe that Jesus is the Christ, the Son of God, and so that believing, you may have life in the name of Him. [§]
tauta de gegraphthai hina pisteusete hoti Iesous estin ho Christos ho huios tou Theou, kai hina pisteuontes zoen echate en to onomati autou.
This verse comes from the Gospel of John, chapter 20, verse 31. It states that these things are written so that people will believe that Jesus is the Christ, the Son of God, and that by believing, they may have life in His name. The original text is in Koine Greek. The word "Theou" means "of God". The names of God in the original languages are left untranslated in this exercise. We will translate this verse aiming for literal accuracy while maintaining understandable English.
JHN.21
[JHN.21.1] After these things, Jesus revealed himself again to the students by the sea of Tiberias, and he revealed himself in this way. [§]
Meta tauta efanerosen heauton palin ho Iesous tois mathetais epi tes thalasses tes Tiberiados; efanerosen de houtos.
This verse comes from the Gospel of John, chapter 21, verse 1. It describes a further appearance of Jesus to his students by the sea of Tiberias. "Meta tauta" means "after these things". "Ephanerosen" means "he revealed". "Heauton" means "himself". "Palin" means "again". "Iesous" is the name Jesus. "Tois mathetais" means "to the students". "Epi tes thalasses tes Tiberiados" means "upon the sea of Tiberias". "De" is a connective particle meaning "and" or "also". "Houtos" means "thus" or "in this way".
[JHN.21.2] Simon Peter, Thomas who is called the Twin, Nathaniel who is from Cana of Galilee, and the sons of Zebedee were together, and also two other disciples of his. [§]
Hesan homou Simon Petros kai Thomas ho legomenos Didumos kai Nathaael ho apo Kana tes Galilaias kai hoi tou Zebedaiou kai alloi ek ton matheton autou duo.
This verse lists the disciples who were present with Jesus. It names Simon Peter, Thomas (called the Twin), Nathaniel from Cana in Galilee, the sons of Zebedee, and two other disciples.
[JHN.21.3] Simon Peter said to them, "I am going fishing." They said to him, "We will come with you." They went out and got into the boat, and during that night they caught nothing. [§]
legei autois Simeon Petros: upago halieuein. legousin autoi: erchometha kai hemeis sun soi. exelthen kai enebesan eis to ploion, kai en ekeinei tei nukti epiaasan ouden.
This verse is from the Gospel of John, chapter 21, verses 3-6. It describes Simon Peter and other disciples going fishing with no success during the night. The original text is in Koine Greek.
[JHN.21.4] But as it was already early in the morning, Jesus stood on the shore, yet the disciples did not know that it was Jesus. [§]
pro-ee-as deh eh-deh ge-no-men-es es-tee ee-ay-soos eis ton ai-ga-al-on, ou men-toi ai-dee-san hoi ma-the-tai ho-ti ee-ay-soos es-teen.
This verse describes Jesus standing by the shore early in the morning, and the disciples not yet knowing that it is Jesus. The verse utilizes a conjunction, adverb, and relative pronoun that require careful English structuring. The original Greek uses a participial phrase to describe the morning, which is best rendered as an introductory adverbial clause in English. The 'ou mentoi' construction expresses a negative affirmation - 'not however' - which can be rendered as 'but' or 'yet'.
[JHN.21.5] Therefore, Jesus said to them: "Children, do you have anything to eat?" They responded to him: "No." [§]
legei oun autois ho Iesous: paidia, me ti prosphagion echēte? apekrithēsan autoī: ou.
This verse is from the Gospel of John, chapter 21, verse 5. It describes a scene where Jesus asks the disciples if they have any food. The word 'prosphagion' refers to a small snack or a piece of fish. The verse is in Koine Greek, and the literal translation will reflect that.
[JHN.21.6] And he said to them, "Cast the net to the right side of the boat, and you will find [fish]." They cast it therefore, and were no longer able to draw it in because of the abundance of the fish. [§]
ho de eipen autois: balete eis ta dexia meri tou ploiou to diktuon, kai heuresete. ebalon oun, kai ouketi auto helkusai ischuen apo tou plethous ton ichthuon.
This verse describes an event where someone instructs a group to cast a net to the right side of the boat, and they catch a large number of fish, so many that they are unable to pull the net in.
[JHN.21.7] Therefore, that disciple whom Jesus loved said to Peter, “My Lord is He.” Simon Peter, upon hearing that My Lord is He, put on his outer garment, for he was naked, and threw himself into the sea. [§]
legei oun ho mathetes ekeinos hon egapa ho Iesous toi Petro: ho kurios estin. Simon oun Petros akousas hoti ho kurios estin ton ependuten diezosasto, en gar gymnos, kai ebalen heauton eis ten thalassan.
This verse describes a conversation between a disciple whom Jesus loved and Peter. The disciple tells Peter that ‘the Lord’ is the one they are speaking about. Upon hearing this, Peter puts on his coat because he was naked, and then throws himself into the sea.
[JHN.21.8] And the other disciples came in the small boat, for they were not far from the land, but about two hundred cubits, drawing the net of the fish. [§]
hoi de alloi mathetai to ploario elthon, ou gar esan makran apo tes ges all’ hos apo pechon diakosion, surontes to diktuon ton ichthuon.
This verse describes the other disciples coming in a small boat, not being far from shore, around two hundred cubits away, while dragging the net of fish.
[JHN.21.9] Therefore, as they departed into the land, they observed a charcoal fire lying, and a fish placed upon it, and bread. [§]
Hos oun apebēsan eis tēn gēn blepousin anthrakian keimenēn kai opsarion epikeimenon kai arton.
This verse describes a scene where individuals arrive in a land and observe a charcoal fire lying and a fish placed upon it, along with bread. The words are descriptive of a physical scene.
[JHN.21.10] Jesus says to them, "Bring from the fishes which you have caught now." [§]
Legei autois ho Iesous: enegkate apo ton opsarion hon epiasate nun.
This verse is from the Gospel of John, chapter 21, verse 10. It describes Jesus telling his disciples to bring some of the fish they had just caught. The original language is Koine Greek. "Legei" means 'says'. "Autois" means 'to them'. "Ho Iesous" means 'the Jesus'. "Enegkate" is an imperative form of the verb meaning 'bring'. "Apo" means 'from'. "Ton opsarion" means 'of the fishes'. "Hon" is a relative pronoun meaning 'which'. "Epiasate" means 'you caught'. "Nun" means 'now'.
[JHN.21.11] Then Simon Peter went up and hauled the net onto the land, which was full of large fish, one hundred and fifty-three in all. And with that many present, the net did not tear. [§]
anebe oun Simon Petros kai heilkysen to diktuon eis ten gen meston ichthuen megalon hekaton pentekonta trion, kai tousouton ontōn ouk eschisthe to diktuon.
This verse describes Simon Peter drawing a net filled with a large number of fish onto the land. The net, despite being full, did not break. The original text is in Koine Greek.
[JHN.21.12] Jesus said to them: "Come forth and prove yourselves." But no one of the disciples dared to question Him: "Who are you?" Knowing that He is my Lord. [§]
Legei autois ho Iesous: deute aristeisate. oudeis de etolma ton matheton exetasai auton: su tis ei? eidotes hoti ho kurios estin.
This verse is from the Gospel of John. It depicts Jesus speaking to a crowd, and no one dares to ask Him who He is, because they know He is 'the Lord'. The Greek word 'kurios' is a title signifying authority and is often used to refer to God.
[JHN.21.13] Jesus comes and takes the bread and gives to them, and the fish likewise. [§]
Yerchay Yeshuva ve-lochave et ha-lechem ve-yitten lehem, ve-et ha-dagim komayim.
This verse describes Jesus taking bread and fish and giving it to others. 'Yerchay' is a transliteration of 'erchomenos' meaning 'coming'. 'Yeshuva' is a transliteration of 'Iesous' - Jesus. 'Ve-lochave' is 'and he takes'. 'Et ha-lechem' is 'the bread'. 'Ve-yitten lehem' is 'and he gives to them'. 'Ve-et ha-dagim komayim' is 'and the fish likewise'.
[JHN.21.14] This is already the third time that Jesus was revealed to the disciples, having risen from the dead. [§]
too-to eh-dee tree-ton ef-an-eh-ro-thee ee-ay-soos tois ma-thee-tais eg-er-theis ek nek-ron
This verse describes Jesus appearing to his disciples for the third time after rising from the dead. "too-to" means "this". "eh-dee" means "already". "tree-ton" means "third". "ef-an-eh-ro-thee" means "was revealed". "ee-ay-soos" is the name Jesus. "tois ma-thee-tais" means "to the disciples". "eg-er-theis" means "having risen". "ek nek-ron" means "from the dead".
[JHN.21.15] Therefore, when they had breakfast, Jesus said to Simon Peter: Simon, son of John, do you love me more than these? He said to him: Yes, my Lord, you know that I love you. Jesus said to him: Tend my little sheep. [§]
Hote oun eristeusan legei to Simoni Petro ho Iesous: Simon Ioannou, agapas me pleon touton? legei auto: nai kurie, su oidas hoti philo se. legei auto: boske ta arnia mou.
This verse describes a conversation between Jesus and Simon Peter. Jesus asks Peter if he loves him more than the other disciples. Peter affirms his love, and Jesus instructs him to tend to his little sheep. The names and titles are translated literally. 'Jesus' is retained as it is a proper noun already in English. 'Kurie' is translated as 'my Lord'.
[JHN.21.16] Yahveh said to him again a second time: Simon, son of John, do you love me? He said to him: Yes, my Lord, you know that I have affection for you. Yahveh said to him: Shepherd my sheep. [§]
legei auto palin deuteron: Simon Ioannou, agapas me? legei auto: nai kurie, su oidas hoti philo se. legei auto: poimaine ta probata mou.
This verse recounts a dialogue between the resurrected Yahveh and Simon Peter. Yahveh asks Peter twice if he loves Him. After Peter affirms his love, Yahveh instructs him to tend to His flock. The original text utilizes different words for 'love', reflecting nuances in the relationship between Yahveh and Peter. 'Agapao' is a deliberate, willed love, while 'phileo' is more of a brotherly affection. Yahveh uses 'agapas' both times, while Peter responds with 'philo'.
[JHN.21.17] He said to him for the third time, “Simon son of John, do you love me?” Peter was grieved that he said to him for the third time, “Do you love me?” And he said to him, “My Lord, you know everything, you know that I love you.” He said to him, “[Jesus] shepherd my sheep. [§]
legei auto to triton Simon Ioannou, phileis me? elupethe ho Petros hoti eipen auto to triton phileis me? kai legei auto: kurie, panta su oidas, su ginóskeis hoti philó se. legei auto [ho Iesous]: boske ta probata mou.
This verse recounts a dialogue between the resurrected Jesus and Simon Peter. Jesus asks Peter three times if he loves him, addressing him by his full name, Simon son of John. Peter is grieved by the repeated questioning. Jesus then instructs Peter to tend to his sheep.
[JHN.21.18] Truly, truly I say to you, when you were younger, you would bind yourself and walk wherever you desired; but when you grow old, you will stretch out your hands, and another will bind you and lead you where you do not wish. [§]
Amen amen lego soi, hote es neoteros, ezonnyes seauton kai periepaties hopou etheles; hotan de gerases, ekteneis tas cheiras sou, kai allos se zosei kai oisei hopou ou theleis.
This verse uses language about being 'girded' or 'bound' and 'going' or 'walking' as metaphors for self-sufficiency and then dependence. 'Amen' is used twice for emphasis. The verse speaks about a change from youthful autonomy to a later life where one requires assistance to go where they do not choose.
[JHN.21.19] This he said, signifying by what death he would honor the God. And having said this, he says to him, "Follow me." [§]
too-to deh ei-pen see-may-no-n po-ee tha-na-to-ee dox-a-sei ton the-on. kai too-to ei-pon leg-ei au-to-ee ak-o-loo-thei moi.
This statement he spoke, indicating by what kind of death he would glorify God. And having spoken this, he says to him, "Follow me."
[JHN.21.20] Turning, Peter sees the disciple whom the Lord Jesus loved following, who also had leaned back at the supper against the chest of the Lord, and he said, "Lord, who is the one who will betray You?" [§]
Epistrapheis ho Petros blepei ton matheten hon agapa ho Iesous akolouthonta, hos kai anepesen en to deipno epi to stethos autou kai eipen: kurie, tis estin ho paradidous se?
This verse describes Peter turning and seeing the disciple whom Jesus loved following them. This disciple had previously leaned on Jesus’ chest at the supper and then asks Jesus who will betray Him. The names used here are significant. 'Petros' means 'stone', 'Iesous' is the standard transliteration of 'Jesus', and 'kurie' is the vocative form of 'kyrios', meaning 'Lord'. 'Kyrios' itself is a title denoting sovereignty, and will be translated as 'Lord'.
[JHN.21.21] Therefore, having seen this, Peter said to Jesus, "my Lord, what about this one?" [§]
too-ton oon ee-don ho Pe-tros le-gei to ee-ay-soo: koo-ree-oh, hoo-tos deh tee?
This verse is from the New Testament, specifically John 21:21. It records Peter asking Jesus about the fate of the disciple whom Jesus loved. "Too-ton" refers to 'this one'. "Oon" is a particle showing continuation. "Ee-don" means 'seeing'. "Ho Pe-tros" is 'Peter'. "Le-gei" means 'says'. "To ee-ay-soo" is 'to Jesus'. "Koo-ree-oh" is 'Lord'. "Hoo-tos deh tee?" means 'this one, what?'
[JHN.21.22] Yeshua said to him, "If I desire him to remain until I come, what is that to you? You follow me." [§]
leh-GHEE au-TOH ho EE-hay-SOOS eh-ahn au-TON THEH-loh MEH-neen EH-ohs EHR-kho-mai TEE pros SEH soo MOI ah-ko-LOO-thee
This verse is from the Gospel of John. It is spoken by Yeshua (Jesus) to Peter. Yeshua is discussing the fate of the Apostle John, and whether John will live until Yeshua’s return. The verse’s central meaning is that John’s lifespan is not Peter’s concern; Peter’s concern should be to follow Yeshua.
[JHN.21.23] Therefore, this statement went out to the brothers: that this student would not die. But Yahveh-given-name did not say to him that he would not die, but rather, "If I wish him to remain until I come, what is that to you?" [§]
exelthen oun houtos ho logos eis tous adelphous hoti ho mathetes ekeinos ouk apothneskei. ouk eipen de auto ho Iesous hoti ouk apothneskei all’· ean auton thelo meinein heos erchomai, ti pros se?
This verse describes a statement that went out to the brothers concerning a student. The statement was that this student would not die. However, Yahveh-given-name did not tell him directly that he would not die, but rather that if Yahveh-given-name willed him to remain until Yahveh-given-name comes, what concern is that to him?
[JHN.21.24] This is the student, the one witnessing about these things, and the one who wrote these things, and we know that his testimony is true. [§]
Hoo-tos es-teen ho ma-the-tees ho mar-tu-ron per-ee to-toon kai ho gra-psas tau-ta, kai oi-da-men ho-tee a-lee-thees au-too hee mar-tu-ree-a es-teen.
This verse introduces a witness whose testimony is affirmed as true. "Hoo-tos" means "this one". "Es-teen" is a form of "to be". "Ho ma-the-tees" means "the student". "Ho mar-tu-ron" means "the witness". "Per-ee to-toon" means "about these things". "Kai" means "and". "Ho gra-psas tau-ta" means "the one who wrote these things". "Oi-da-men" means "we know". "Ho-tee" means "that". "A-lee-thees" means "true". "Au-too" refers to "his". "Hee mar-tu-ree-a" means "the testimony". "Es-teen" again means "is".
[JHN.21.25] And there are also many other things that Jesus did, which if they were written down individually, I do not think the world would be able to contain the written books. [§]
Estin de kai alla polla ha epoiesen ho Iesous, hatina ean graphētai kath’ hen, oud’ auton oimē ton kosmon chōrēsai ta graphomena biblia.
This verse, originally from the Gospel of John, states that Jesus did many other things, and if every one of them were written down, the world itself could not contain the books that would be written. The verse speaks to the vastness of Jesus’ ministry and impact. Note that the original text is Greek, not the original Biblical languages.