LUK (The Gospel according to Saint Luke)
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LUK.1
[LUK.1.1] Because Many Attempted to arrange a narrative about the Things Fully Known in us of Matters. [§]
Epei per poloi epicheiresan anataksasthai diegesin peri ton peplerefomenon en hemin pragmaton
This phrase consists of several components. 'Epei per' functions as 'because'. 'Poloi' means 'many'. 'Epicheiresan' is 'attempted'. 'Anataksasthai' is 'to arrange'. 'Diegesin' means 'a narrative'. 'Peri' means 'about'. 'Ton peplerefomenon' means 'the things fully known'. 'En hemin' is 'in us'. 'Pragmaton' means 'of matters'. Interpreting these as names, we will translate them as literal equivalents.
[LUK.1.2] As those who saw with their own eyes handed down to us, and having become servants of the Word. [§]
kah-thos pa-re-do-san he-min hoi ap' ar-khees au-to-ptai kai hu-pe-re-tai ge-no-men-oi tou lo-gou
This verse describes how information was passed down from those who witnessed events firsthand and then became servants of the Word. 'Paradosan' means 'they handed down'. 'Autoptai' means 'eyewitnesses'. 'Hupertetai' means 'servants'. 'Tou logou' means 'of the Word'.
[LUK.1.3] It seemed good to me also, having carefully followed all things from the beginning, to write to you, most excellent God-lover. [§]
edoxen ka emoi parekolouthekōti anōthen pāsin akribōs kathexes soi grap̄sai, kratiste Theophile
This verse is from the book of Luke, chapter 1, verse 3. It states that it pleased the one speaking to also write to Theophilus, having carefully followed all things from the beginning. ‘Edoxen’ indicates it seemed good or pleased. ‘Emōi’ means ‘to me’. ‘Parekolouthekōti’ is a participle meaning ‘having followed closely’. ‘Anōthen’ means ‘from above’ or ‘from the beginning’. ‘Pāsin’ means ‘all things’. ‘Akribōs’ means ‘accurately’ or ‘precisely’. ‘Kathexes’ means ‘in order’ or ‘successively’. ‘Soi’ means ‘to you’. ‘Grap̄sai’ means ‘to write’. ‘Kratiste’ means ‘most excellent’. ‘Theophile’ is a name, meaning ‘lover of God’.
[LUK.1.4] So that you may know the certainty of the teachings you have been instructed in. [§]
hee-nah eh-pee-gnoes peh-ree hohn kah-tee-hay-thees loh-gohn teen ah-sah-fah-lei-ahn.
This verse is from the Greek translation of the Old Testament (Septuagint). It speaks of knowing the certainty of the things one has been taught. The verse describes the purpose of examining the things someone has been instructed in, to gain assurance about them. There are no names of God in this verse.
[LUK.1.5] It happened in the days of Herod, king of Judea, there was a priest named Zechariah from the priestly division of Abijah, and a woman belonging to him was from the daughters of Aaron, and the name of her was Elizabeth. [§]
Eh-gen-eh-toh en tais he-meh-rais He-ro-doo ba-see-le-oos tees Yoo-dai-as hee-er-eus tees on-om-a-tee Za-cha-ree-as ex ef-ee-mer-ee-as A-vee-ah, kai goo-nay au-toh ek ton thoo-ga-te-ron A-a-ron kai to on-om-a au-tees Eh-lee-sa-vet.
This verse describes the setting for the birth of John the Baptist. It states that during the reign of Herod, king of Judea, there was a priest named Zechariah, from the division of Abijah. His wife was from the daughters of Aaron, and her name was Elizabeth. The original text is Greek, but the question asks for a translation based on literal names of God, which is not applicable to this verse as there are no divine names present.
[LUK.1.6] And both were righteous before God, walking in all the commandments and ordinances of the Lord without blemish. [§]
eh-san deh di-kai-oi am-fo-te-roi en-an-tee-on too the-oo, po-reu-o-men-oi en pas-ais tais en-to-lais kai di-kai-o-mas-in tou koo-ree-ou a-mem-ptoi.
This verse describes two people who were righteous before God, walking blamelessly in all the commandments and ordinances of the Lord. 'Theos' is 'God', 'kurios' is 'the Lord', and the structure describes consistent obedience.
[LUK.1.7] And they had no child, because Elizabeth was barren, and both of them were advanced in their days. [§]
kai ouk en autois teknon, kathoti en hee Elisabet steira, kai amphoteroi probebekotes en tais hemerais autōn esan.
This verse describes Zacharias and Elizabeth being without a child because Elizabeth was barren, and that both of them were advanced in years.
[LUK.1.8] And it happened while he served as a priest in the order of his appointed shift, facing the God. [§]
And it happened while he was performing priestly duties in the order of his service facing the God.
This verse describes a priest carrying out his duties during his appointed shift, specifically while facing the direction of the divine presence. The original text refers to a priest during the time of his shift, while ministering before 'the God'. We're translating 'theos' as 'the God', consistent with literal translation of names.
[LUK.1.9] According to the custom of the priesthood, he obtained by lot the task of burning incense, having entered into the temple of my Lord. [§]
kat-ah to eth-os tees hee-er-at-ee-as el-akh-en too thoo-mee-ah-sai ei-sel-thon ei-s ton na-on too koo-ree-ou
This verse describes a priest being selected by lot according to the custom of the priesthood to enter the temple of the Lord and burn incense. Each word is broken down phonetically to aid in understanding its pronunciation. Note that this is from a Greek text, and not the original Hebrew.
[LUK.1.10] And all the multitude was of the people praying outside at the hour of the incense offering. [§]
kai pan to plethos en tou laou proseuchomenon exo te hora tou thumiamaotos
This verse describes a large crowd of people praying outside during the time of incense offering. 'kai' means 'and', 'pan' means 'all', 'to plethos' means 'the multitude', 'en' means 'was', 'tou laou' means 'of the people', 'proseuchomenon' means 'praying', 'exo' means 'outside', 'te hora' means 'the hour', and 'tou thumiamaotos' means 'of the incense offering'.
[LUK.1.11] And an angel of the Lord appeared to him, standing from the right of the altar of incense. [§]
optheh deh autoi angelos kurios hestōs ek dexion tou thusiastēriou tou thumiāmatos.
This verse describes an angel of the Lord appearing to someone. "ὤφθη" means "appeared". "δε" is a particle meaning "and". "αὐτῷ" means "to him". "ἄγγελος" means "messenger" or "angel". "κυρίου" is the genitive of "κύριος" meaning "of the Lord". "ἑστὼς" means "standing". "ἐκ δεξιῶν" means "from the right". "τοῦ θυσιαστηρίου" means "of the altar". "τοῦ θυμιάματος" means "of incense".
[LUK.1.12] And Zacharias was disturbed, seeing, and fear fell upon him. [§]
kai etarakthi Zacharias idon kai phobos epemesen ep’ auton
This verse describes Zacharias' reaction upon seeing something awe-inspiring. 'Kai' means 'and'. 'Etarakthi' means 'was disturbed'. 'Zacharias' is a proper name. 'Idon' means 'seeing'. 'Kai' again means 'and'. 'Phobos' means 'fear'. 'Epemesen' means 'fell upon'. 'Ep’ auton' means 'upon him'.
[LUK.1.13] And the angel said to him: "Do not fear, Zachariah, because your supplication has been heard, and your wife Elizabeth will give birth to a son to you, and you will call his name John." [§]
eipen de pros auton ho angelos: me phobou, Zacharia, dioti eisēkousthē hē deēsis sou, kai hē gynē sou Elisabeth gennēsei huion soi kai kalesēs to onoma autou Iōannēn.
This verse recounts an angel speaking to Zachariah. The angel tells Zachariah not to fear because his prayer has been heard. The angel also announces that Zachariah’s wife, Elizabeth, will give birth to a son and they are to name him John.
[LUK.1.14] And joy will be to you, and exultation, and many will rejoice upon the birth of him. [§]
kai es-tai cha-ra soi kai a-gal-li-a-sis kai pol-loi ep-i tei gen-e-sei au-tou cha-re-so-ntai.
This verse originates from the Septuagint, a Greek translation of the Hebrew Bible. It describes joy surrounding a birth. 'Kai' means 'and'. 'Estai' means 'will be'. 'Chara' means 'joy'. 'Soi' means 'to you'. 'Agal-li-a-sis' means 'exultation'. 'Polloi' means 'many'. 'Epi' means 'upon'. 'Tei' is a form of 'the'. 'Genesei' means 'birth'. 'Autou' means 'of him'. 'Charesontai' means 'will rejoice'.
[LUK.1.15] For he will be great before Yahveh, and he will not drink wine or strong drink, and he will be filled with the holy spirit even from the womb of his mother. [§]
es-tai gar megas enopion tou kurios, kai oinos kai sikera ou me pie, kai pneumatos hagiou plesthēsetai eti ek koilias mētrōs autou.
This verse discusses a person who will be great before the Lord and will abstain from wine and strong drink, but will be filled with the holy spirit from their mother's womb. 'Es-tai' means 'will be'. 'Gras' means 'for'. 'Megas' means 'great'. 'Enopion' means 'before'. 'Tou kurios' means 'the Lord'. 'Kai' means 'and'. 'Oinos' means 'wine'. 'Sikera' means 'strong drink'. 'Ou me pie' means 'will not drink'. 'Pneumatos hagiou' means 'the holy spirit'. 'Plesthēsetai' means 'will be filled'. 'Eti' means 'still, yet'. 'Ek koilias mētrōs autou' means 'from the womb of his mother'.
[LUK.1.16] And many of the sons of Israel will turn to my Lord, the God of them. [§]
kai polloos ton huioon Israeel epistreepsee epi kurion ton theoon autooon.
This verse originates from the Septuagint, the Greek translation of the Hebrew scriptures. "kai" means "and". "polloos" means "many". "ton huioon Israeel" means "of the sons of Israel". "epistreepsee" means "will turn". "epi" means "to". "kurion" means "lord". "ton theoon autooon" means "the God of them". The verse speaks of many of the sons of Israel turning to their Lord, the God of them.
[LUK.1.17] And he himself will come before him in spirit and power of God, to turn the hearts of fathers to their children and the disobedient to the thought of the righteous, to prepare for my Lord a people made ready. [§]
kai autós proeleusetai enópion autoú en pneumati kai dunamei Eliou, epistrepsai kardias paterón epí tékna kai apeitheís en fronései dikaión, hetoimasai kuríói laón kataskeuasménon.
This verse describes a figure who will come in the spirit and power of Elijah, with the purpose of turning the hearts of fathers to their children and the disobedient to the wisdom of the righteous, to prepare a people refined for the Lord. The verse refers to 'Elijah' (Ἠλίου) which is 'Eliou' in its genitive form.
[LUK.1.18] And Zacharias said to the messenger: "How will I know this? For I am old and my wife has advanced in her days." [§]
kai eipen Zacharias pros ton angelon: kata ti gnosoimai touto? ego gar eimi presbutes kai he gyne mou probebekuia en tais hemerais autes.
This verse is from Luke 1:18. Zacharias questions how he and his wife Elizabeth, both advanced in years, can have a child, as it seems impossible. The verse utilizes direct speech and expresses doubt regarding a divine announcement.
[LUK.1.19] And having answered, the angel said to him: "I am Gabriel, the one who stands before God, and I was sent to speak to you and to announce these things to you." [§]
kai apokritheis ho angelos eipen auto: ego eimi Gavriel ho paresteikos enopion tou theou kai apestalen lalasai pros se kai euangelisasthai soi tauta
This verse is from the Gospel of Luke, chapter 1, verse 19. It describes the angel Gabriel identifying himself to Zechariah. "Kai" means "and". "Apokritheis" means "having answered". "Ho angelos" means "the angel". "Eipen auto" means "said to him". "Ego eimi" means "I am". "Gavriel" is Gabriel's name. "Ho paresteikos" means "the one who stands". "Enopion tou theou" means "before God". "Kai apestalen" means "and was sent". "Lalasai pros se" means "to speak to you". "Kai euangelisasthai soi tauta" means "and to announce these things to you".
[LUK.1.20] And behold, you will be silent and unable to speak until the day these things happen, because of which you did not believe in my words, which will be fulfilled in their own time. [§]
kai idou esei siopon kai me dunamenos lalesai akhri hes hemeras genetai tauta, anth hon ouk episteusas tois logois mou, hoitines plerothesontai eis ton kairon autoon.
This verse details a consequence for disbelief. It states that someone will be silent and unable to speak until the predicted events come to pass, because they did not believe in the words that will be fulfilled in their proper time. The verse is a direct warning about the ramifications of rejecting prophecy.
[LUK.1.21] And the people were waiting for Zachariah, and they were marveling at his delay in the temple of them. [§]
Kai en ho laos prosdokon ton Zacharian kai ethaumazon en to chronizein en to naō autōn.
This verse describes the people waiting for Zachariah and marveling at his prolonged delay within the temple. "Kai" is "and". "En" is "in". "Ho laos" is "the people". "Prosdokon" is "waiting for". "Ton Zacharian" is "Zachariah". "Kai" is "and". "Ethaumazon" is "they were marveling". "En to chronizein" is "in the delaying". "En to naō autōn" is "in the temple of them".
[LUK.1.22] And having gone out, he was not able to speak to them, and they recognized that he had seen a vision in the temple. And he continued gesturing to them, and remained deaf. [§]
ekselthon de ouk edunato lalesai autois, kai epagnosan hoti optasian heoraken en to naoi; kai autos en dianeuon autois kai diemenen kophos.
This verse describes a man who, after an experience, is unable to speak to those around him. They realize he had seen a vision in the temple, and he continues to gesture to them while remaining deaf. The original text is Greek, not the original Biblical languages, so we will focus on a literal rendering of the Greek words, maintaining grammatical correctness in English.
[LUK.1.23] And it happened, as the days of his service were completed, he departed into his house. [§]
kai egeneto hos eplesthan hai hemerai tes leitourgias autou, apeelthen eis ton oikon autou.
This verse describes an event happening after a period of service or duty was completed. "kai" means 'and'. "egeneto" means 'came to be' or 'happened'. "hos" means 'as' or 'when'. "eplesthan" is a verb meaning 'were fulfilled' or 'were completed'. "hai hemerai" means 'the days'. "tes leitourgias" means 'of the service'. "autou" means 'of him' or 'his'. "apeelthen" means 'he departed' or 'he went away'. "eis ton oikon" means 'into the house'. The second "autou" again means 'his'.
[LUK.1.24] And after those days, Elizabeth, the wife of him, conceived and concealed herself for five months, saying... [§]
Metah deh tautas tas hemeras sunelaben Elisabet hee gyne autou kai periekryben heauton minas pente legousa
This verse describes Elizabeth conceiving after certain days and hiding herself for five months, speaking.
[LUK.1.25] Because thus my Lord has done for me in the days which He saw to remove my disgrace among people. [§]
hoti houtos moi poieken kurios en hemerais hais epoiden aphelein oneidos mou en anthropois
This verse comes from the Septuagint (Greek translation of the Hebrew scriptures). 'Hoti' means 'that' or 'because'. 'Houtos' means 'thus' or 'in this way'. 'Moi' means 'to me'. 'Poieken' is a verb meaning 'he has done'. 'Kurios' means 'Lord'. 'En hemerais' means 'in the days'. 'Hais' is a relative pronoun meaning 'which'. 'Epoiden' means 'he saw'. 'Aphelein' means 'to remove'. 'Oneidos' means 'reproach' or 'disgrace'. 'Mou' means 'my'. 'En anthropois' means 'among people'.
[LUK.1.26] And in the sixth month, the angel Gabriel was sent from God to a city of Galilee, which has the name Nazareth. [§]
En de to mini to hekto apestale ho angelos Gavriel apo tou theou eis polin tes Galilaias he onoma Nazareth
This verse describes the sending of the angel Gabriel from God to a city of Galilee named Nazareth. The original text is in Koine Greek. We are tasked with translating the names of God literally, avoiding traditional renderings. 'Theos' is a direct equivalent of 'God'. We will maintain the proper names as they are presented, as they are not references to God directly.
[LUK.1.27] To a virgin betrothed to a man whose name is Joseph, from the house of David, and the name of the virgin is Mary. [§]
pros parthenon emnestueumenen andri hoi onoma Ioseph ex oikou David kai to onoma tes parthenou Maria
This verse describes a virgin who is betrothed to a man named Joseph, who is of the house of David, and the virgin’s name is Mary. Each word is a direct transliteration of the original Greek, representing how it would sound if pronounced in English. The verse lays the foundation for the narrative of the birth of Jesus.
[LUK.1.28] And having entered to her, he said, "Rejoice, having been graced, my Lord is with you." [§]
kai eiselthen pros auten eipen: chaire, kecharitomenen, ho kurios meta sou.
This verse comes from the New Testament, specifically Luke 1:28. The original text is in Koine Greek. 'kai' means 'and'. 'eiselthen' means 'entered'. 'pros auten' means 'to her'. 'eipen' means 'said'. 'chaire' is a greeting meaning 'rejoice' or 'greetings'. 'kecharitomenen' means 'having been graced' or 'favored'. 'ho kurios' means 'the Lord'. 'meta sou' means 'with you'. Given the instructions to translate names of God literally, 'kurios' will be translated as 'my Lord'.
[LUK.1.29] And she, because of the message, became disturbed and was contemplating what this greeting could be. [§]
hai deh eh-pee to lo-go dee-eh-tar-akh-thee kai dee-eh-lo-ghee-ze-to po-ta-pos eh-ee ho as-pas-mos hoo-tos
This verse describes a disturbance caused by a message, and the contemplation of what that message might be. 'Lo-gos' refers to a spoken or written word, message, or divine utterance. 'As-pas-mos' refers to a greeting or salutation.
[LUK.1.30] And the angel said to her, "Do not fear, Mary, for you have found grace with the God." [§]
Kai eipen ho angelos autēi: mē phobou, Mariam, heures gar charin para tō theō.
This verse comes from the Gospel of Luke, chapter 1, verse 30. It recounts the Angel Gabriel's announcement to Mary. "Kai" means "and". "Eipen" means "said". "Ho angelos" means "the angel". "Autēi" means "to her". "Mē phobou" means "do not fear". "Mariam" is the name Mary. "Heures gar" means "you have found". "Charin" means "grace". "Para" means "with". "Tō theō" means "the God".
[LUK.1.31] And behold, you will conceive in your womb and bear a son, and you will call his name Jesus. [§]
kai idou sullempsai en gastri kai texei huion kai kaleses to onoma autou Iesoun.
This verse is from the Gospel of Luke, chapter 1, verse 31. It describes the angel Gabriel telling Mary that she will conceive and bear a son, and she should name him Jesus. The original text is Koine Greek. 'kai' means 'and'. 'idou' means 'behold'. 'sullempsai' means 'to conceive'. 'en' means 'in'. 'gastri' means 'womb'. 'texei' means 'to bear'. 'huion' means 'son'. 'kaleses' means 'you will call'. 'to onoma' means 'the name'. 'autou' means 'his'. 'Iesoun' is the name Jesus.
[LUK.1.32] This one will be great and will be called a son of the Most High, and my Lord God will give to him the throne of David, his father. [§]
hoo-tos es-tai megas kai huios hu-psi-stou kle-the-se-tai kai do-sei au-to-i ku-ri-os ho the-os ton thro-non Da-vid tou pa-tros au-tou
This verse speaks of a future individual who will be great and called a son of the Most High, and to whom the Lord God will give the throne of David, his father. The names present are 'Lord' (kurios), 'God' (theos), and 'Most High' (hupsistos). We will translate them literally as 'my Lord', 'God', and 'the Most High' respectively. The verse structure is fairly straightforward, though maintaining a natural English flow requires some minor adjustments.
[LUK.1.33] And he will reign over the house of Jacob into the ages, and of his kingdom there will be no end. [§]
kai basileusei epi ton oikon Iakob eis tous aiōnas kai tēs basileias autou ouk estai telos.
This verse comes from the Septuagint (Greek translation of the Hebrew scriptures). It speaks of a king reigning over the house of Jacob forever, and his kingdom having no end. 'Basileusei' means 'will reign'. 'Epi' means 'on' or 'over'. 'Ton oikon Iakob' is 'the house of Jacob'. 'Eis tous aiōnas' is 'into the ages' or 'forever'. 'Tēs basileias autou' is 'of his kingdom'. 'Ouk estai telos' is 'will not be end', meaning 'no end'.
[LUK.1.34] And Mary said to the messenger: “How is this possible, since I do not know a man?” [§]
Mary said to the messenger: How will this be, since I do not know a man?
This verse recounts Mary’s question to the angel Gabriel about how she will conceive, given that she is not married or sexually active. It is a direct inquiry about the mechanics of the upcoming miraculous event.
[LUK.1.35] And responding, the messenger said to her: The holy spirit will come upon you, and the power of the most high will overshadow you. Therefore also, the one being born, holy, will be called son of God. [§]
kai apokritheis ho angelos eipen autai: pneuma hagion epelusetai epi se kai dunamis hupsistou episkiazei soi: dio kai to gennomenon hagion klithesetai huios theou.
This verse is from the Gospel of Luke, describing the angel Gabriel's announcement to Mary. The verse details the conception of Jesus. "Pneuma hagion" refers to the Holy Spirit. "Hupsistos" means 'most high'. The verse outlines that the child to be born will be called the Son of God.
[LUK.1.36] And behold, Elizabeth, your relative, has also conceived a son in her old age, and this is the sixth month for her who is called barren. [§]
kai idou Elisabet he sugkenis sou kai aute sineilephen huion en geirei autes kai houtos men hektos esti autei tei kaloumeni steira
This verse comes from the Gospel of Luke, chapter 1, verse 36. It describes the news delivered to Mary that her relative Elizabeth, who was considered barren, has conceived a son in her old age. 'Elisabet' is a form of 'Elizabeth'. 'Sugkenis' means relative. 'Sineilephen' means has conceived. 'Geirei' means old age. 'Hektos' means sixth. 'Steira' means barren.
[LUK.1.37] That nothing will be impossible with the God, every word. [§]
hoti ouk adunateisei para tou theou pan rhema
This verse states that nothing is impossible with God. 'Hoti' means 'that' or 'because'. 'Ouk' is a negative particle, meaning 'not'. 'Adunateisei' is a verb meaning 'will be impossible'. 'Para' means 'with' or 'from'. 'Tou theou' means 'of the God'. 'Pan rhema' means 'every saying' or 'every word'.
[LUK.1.38] And Mary said, "Behold, the slave of Yahveh. Let it be to me according to the word of my Lord." And the angel departed from her. [§]
eipen de Mariam: idou he doule kuriou: genoitō moi kata to rhēma sou. Kai apēlthen ap’ autēs ho angelos.
This verse is from the Gospel of Luke 1:38. It records Mary’s response to the angel Gabriel’s announcement that she would conceive and bear a son. “Eipen” means “said”. “De” means “and”. “Mariam” is Mary’s name. “Idou” means “behold”. “He doule” means “the slave”. “Kuriou” means “of the Lord”. “Genoitō” means “let it be”. “Moi” means “to me”. “Kata” means “according to”. “To rhēma” means “the word”. “Sou” means “your”. “Kai” means “and”. “Apēlthen” means “departed”. “Ap’” means “from”. “Autēs” means “her”. “Ho angelos” means “the angel”.
[LUK.1.39] And Mary, rising in these days, went with haste to a city in the hill country of Judah. [§]
Anastasah deh Mariahm en tais hemeerais tautais eporeutheh eis teh oreenayhn meta spoodays eis poleen Ioooda
This verse describes Mary rising in those days and going with haste to a city of Judah, which is in the hill country. Each word is transliterated as closely as possible to its English phonetic equivalent. This is not a direct translation of the meaning, just the sounds.
[LUK.1.40] And he entered into the house of Zacharias and greeted Elizabeth. [§]
kai eiselthen eis ton oikon Zachariou kai espasato ten Elisabet
This verse describes someone entering the house of Zacharias and greeting Elizabeth. The original text is in Koine Greek. We are not translating the Greek, but rather interpreting the names as if they were from the original languages they are derived from, in this case, Hebrew.
[LUK.1.41] And it came to pass, as Elizabeth heard the greeting of Mary, the baby stirred in her womb, and Elizabeth was filled with the Holy Spirit. [§]
kai egeneto hos ekousen ton aspazmon tes Marias he Elisabet, eskirtesen to brefos en tei koilia autes, kai eplesthe pneumatos hagiou he Elisabet
This verse describes the reaction of Elizabeth, mother of John the Baptist, when she hears Mary’s greeting. It states that the baby (John the Baptist) leaped in her womb, and Elizabeth was filled with the Holy Spirit.
[LUK.1.42] And she proclaimed with a great cry and said, "Blessed are you among women, and blessed is the fruit of your womb." [§]
kai anefonesen kraugei megalai kai eipen: eulogemene su en gunaixin kai eulogemenos ho karpos tes koilias sou.
This verse originates from the Gospel of Luke, chapter 1, verse 42. It is part of the greeting of the angel Gabriel to Mary. The verse comes from the Koine Greek text and describes Elizabeth praising Mary. 'kai' means 'and'. 'anefonesen' means 'proclaimed'. 'kraugei megalai' means 'with a great cry'. 'eipen' means 'said'. 'eulogemene su' means 'blessed are you'. 'en gunaixin' means 'among women'. 'kai eulogemenos ho karpos tes koilias sou' means 'and blessed is the fruit of your womb'.
[LUK.1.43] And from where will this be, that the mother of my Lord comes to me? [§]
kai pothen moi touto hina elthe he meter tou kuriou mou pros eme?
This verse asks from where the mother of my Lord will come to me. "kai" means "and". "pothen" means "from where". "moi" means "to me". "touto" means "this". "hina" means "that, in order that". "elthe" means "she may come". "he meter" means "the mother". "tou kuriou mou" means "of my Lord". "pros eme" means "to me".
[LUK.1.44] Behold, for as the sound of your greeting came to my ears, the infant leaped in my belly with joy. [§]
idoo gar hos egeneto hee phonee too aspazmoo soo eis ta oota moo, eskeertesen en agalliaasee to brephos en tee koilia moo.
This verse describes the sound of a greeting causing a baby to leap in the womb. 'ἰδοὺ' is generally understood as 'behold' or 'look'. 'γὰρ' means 'for'. 'ὡς' means 'as' or 'how'. 'ἐγένετο' means 'became' or 'was made'. 'φωνὴ' is 'voice' or 'sound'. 'ἀσπασμοῦ' relates to a greeting or salutation. 'ὦτά' are 'ears'. 'ἐσκίρτησεν' means 'leaped' or 'stirred'. 'ἀγαλλιάσει' means 'joy' or 'rejoicing'. 'βρέφος' is 'infant' or 'baby'. 'κοιλίᾳ' is 'womb' or 'belly'.
[LUK.1.45] And blessed is the one who believed, for there will be completion to that which was spoken to her by my Lord. [§]
kai makaria he pisteusasā hoti estai teleiōsis tois lelaleimenoīs autē para kyriou
This verse is from the Septuagint, the Greek translation of the Hebrew Bible. "kai" means "and". "makaria" means "blessed". "he" is the definite article "the". "pisteusasā" is a form of the verb meaning "to believe", and refers to the woman who believed. "hoti" means "that". "estai" means "will be". "teleiōsis" means "fulfillment" or "completion". "tois lelaleimenoīs autē" translates to "that which was spoken to her". "para kyriou" means "by the Lord". The verse speaks of the blessedness of believing, and the fulfillment of what God has spoken.
[LUK.1.46] And Mary said, "My soul magnifies the Gods." [§]
kah-ee pie-nen mah-ree-ahm meh-gah-loo-nee heh psoo-khee moo toh koo-ree-ohn
This verse begins with 'and said Mary'. 'Mary' is a proper noun, so it remains unchanged. 'Megalynei' means 'magnifies' or 'exalts'. 'He psuche mou' means 'my soul'. 'Ton kurion' means 'the Lord'. The verse expresses Mary's praise and exaltation of the Lord.
[LUK.1.47] And my spirit rejoiced on the God, my savior. [§]
kai ēgalliasen to pneuma mou epi tō theō tō sōtēri mou
This verse is from the Septuagint, the Greek translation of the Hebrew scriptures. 'kai' means 'and'. 'ēgalliasen' is a verb meaning 'to rejoice'. 'to pneuma mou' means 'my spirit'. 'epi tō theō' means 'on the God'. 'tō sōtēri mou' means 'my savior'. The verse expresses joy in God as a savior.
[LUK.1.48] Because God looked upon the lowliness of his servant. For behold, from now on all generations will consider me blessed. [§]
hoti epēblepsen epi tēn tapeinōsin tēs doulēs autou. idou gar apo tou nyn makariousin me pasai hai geneai.
This verse comes from the Gospel of Luke, chapter 1, verse 48. It describes Mary's response to the angel Gabriel's announcement that she will conceive and bear a son, Jesus. The verse speaks of God looking upon the humility of his servant, Mary, and how all generations will consider her blessed from that time forward.
[LUK.1.49] Because the powerful one has done great things for me, and holy is the name of him. [§]
hoti epoiesen moi megala ho dunatos kai hagion to onoma autou
This verse is from the Septuagint, the Greek translation of the Hebrew scriptures. 'hoti' means 'that' or 'because'. 'epoiesen' is a form of the verb 'to do' or 'to make'. 'moi' means 'to me' or 'for me'. 'megala' means 'great things'. 'ho dunatos' means 'the powerful one'. 'kai' means 'and'. 'hagion' means 'holy'. 'to onoma' means 'the name'. 'autou' means 'of him'. Therefore, the verse states something like 'because the powerful one has done great things for me, and holy is his name.'
[LUK.1.50] And the mercy of him is into generations and generations, to those fearing him. [§]
kai to eleos autou eis geneas kai geneastois phoboumenois auton.
This verse is from the Septuagint, the Greek translation of the Hebrew Scriptures. "kai" means 'and'. "to eleos" means 'the mercy'. "autou" means 'of him'. "eis geneas kai geneas" literally means 'into generations and generations', implying 'to all generations'. "tois phoboumenois auton" means 'to those fearing him'. The verse describes God's mercy extending to all who fear him.
[LUK.1.51] He made power in his arm, and he scattered the haughty by the thought of their hearts. [§]
He made power in arm of himself, He scattered the haughty by thought of heart of them.
This verse describes God acting with power and dispersing the proud. "He made power" is a literal rendering of the verb and noun used, avoiding any implication of 'worked' or 'did'. "Arm of himself" reflects the original phrasing, indicating God's own strength. "The haughty" is a direct translation of the individuals being acted upon. "Thought of heart of them" renders the original phrasing, representing the internal motivations or intentions.
[LUK.1.52] Yahveh has deposed rulers from their thrones and has exalted the humble. [§]
kah-thee-len doo-nas-tas ah-po thron-on kai hoop-so-sen tap-ei-noos
This verse contains several names and descriptors for God. "He has deposed powerful ones from thrones" uses the verb form of "YHVH". "YHVH" is the personal name of God, and is translated as "Yahveh". "Dynastas" refers to rulers or powers. "Thronos" is literally "throne". "He has exalted the humble" similarly uses the verb form of "YHVH". "Tapeinos" means humble, lowly, or meek. The conjunction "kai" means "and".
[LUK.1.53] The hungry ones, God filled with good things, and the wealthy ones, God sent away empty. [§]
peinontas eneplēsen agathōn kai ploutountas exapestēlen kenous
This verse describes a reversal of fortune. Those who hunger are filled with good things, while the rich are sent away empty. There are no divine names in this verse to translate. The verse speaks of actions performed *by* God, but does not directly address God by name.
[LUK.1.54] God received Israel, His child, to remember mercy. [§]
an-tel-ab-et-o Is-ra-el pa-id-os au-tou, mnē-sthē-nai el-e-os
This verse contains a mix of words. "Israel" remains unchanged as it is a proper noun, a people’s name. "Paidos autou" means "child of him", referencing a son. "Mnēsthēnai" means to remember. "Eleos" means pity or mercy. The verb form suggests a past action. Thus, the phrase suggests that God received Israel, His child, in order to remember mercy.
[LUK.1.55] As God spoke to our fathers, to Abraham and to his seed for the age. [§]
kathos elalēsen pros tous pateras hēmōn, tōi Abraam kai tōi spermati autou eis ton aiōna.
This verse is from the Septuagint, the Greek translation of the Hebrew Bible. 'kathos' means 'as'. 'elalēsen' means 'he spoke'. 'pros' means 'to'. 'pateras' means 'fathers'. 'hēmōn' means 'our'. 'tōi Abraam' means 'to Abraham'. 'kai' means 'and'. 'tōi spermati' means 'to the seed'. 'autou' means 'of him'. 'eis ton aiōna' means 'to the age/eternity'. The verse describes how God spoke to the fathers, Abraham and his seed, for all time.
[LUK.1.56] And Mary remained with her for about three months, and then returned to her own house. [§]
Emeinen de Mariam sun autei hos menas treis, kai hypestrefen eis ton oikon autes.
This verse is from the Gospel of Luke, detailing Mary's stay with Elizabeth. 'Emeinen' means 'remained'. 'De' is a connecting particle, similar to 'and'. 'Mariam' is Mary's name. 'Sun autei' means 'with her'. 'Hos menas treis' means 'as months three'. 'Kai' means 'and'. 'Hypestrefen' means 'returned'. 'Eis ton oikon autes' means 'to the house of her'.
[LUK.1.57] And to Elizabeth the time of her giving birth was fulfilled, and she gave birth to a son. [§]
Tay deh Elisabet eplesthee ho chronos tou tekein auten kai egennese huion.
This verse is from the Greek translation of the Old Testament (Septuagint). It describes Elizabeth's time of pregnancy coming to completion and her giving birth to a son. 'Elisabet' is a form of Elizabeth. 'Ho chronos tou tekein auten' literally means 'the time of her giving birth'. 'Egennese' means 'she gave birth'.
[LUK.1.58] And those who lived nearby and her relatives heard that my Lord had magnified his mercy with her, and they rejoiced with her. [§]
kai akousan hoi periokoi kai hoi συγγeneis autes hoti emegalen kurios to eleos autou met' autes kai συνεχαιron autēi.
This verse describes people hearing about God's great mercy towards someone and rejoicing with that person. "Periokoi" means 'those who live nearby,' and " συγγeneis" means 'relatives.' "Kurios" is 'Lord.' "Eleos" is 'mercy.' The phrasing implies an active continuing of mercy or favor. The verb 'συνέχαιρον' indicates sharing in joy or rejoicing with someone.
[LUK.1.59] And it happened on the eighth day that they came to circumcise the child, and they called him by the name of his father, Zacharias. [§]
Kai egeneto en te hemera te ogdōe ēlthen perimeterin to paidion kai ekaloun auto epi tō onomati tou patros autou Zacharian.
This verse describes the naming of John the Baptist on the eighth day after his birth, following the Jewish custom of circumcision. It states that they came to circumcise the child and called him Zacharias, after the name of his father.
[LUK.1.60] And his mother responded, saying, "No, rather he will be called John." [§]
kai apokritheisa he meter autou eipen: ouchi, alla klethesetai Ioannes.
This verse is from the Gospel of Luke, chapter 1, verse 60. It describes the naming of John the Baptist. The verse reads: 'And his mother answered and said, 'Not so, but he shall be called John.' This is a direct quote from the mother responding to a suggestion about the child's name.
[LUK.1.61] And they said to her that there is no one from your family who is called by this name. [§]
kai eipan pros auten hoti oudeis estin ek tes syngeneias sou hos kaleitai to onomati touto
This verse is from the Septuagint, the Greek translation of the Hebrew scriptures. It translates to "And they said to her that no one is from your kinship who is called by this name". The verse discusses a naming convention and a lack of familial connection to a particular name.
[LUK.1.62] And he was inquiring within himself what God would want to be called. [§]
en-en-eu-on de toi pa-tri au-tou to ti an the-loi ka-lei-sthai au-to
This verse comes from the Gospel of John and describes John the Baptist being questioned about his identity. The phrase refers to questioning or inquiring *within* oneself about what one *should* be called. 'Patri autou' refers to 'his father,' which, in this context, is God. 'Ti an theloi' means 'what would [he] want,' and 'kaleisthai' means 'to be called.' The verse essentially states that John was pondering what name God would desire to be addressed by.
[LUK.1.63] And having requested a writing tablet, he wrote, saying: John is his name. And all were amazed. [§]
kai aitēsas pinakidion egraphen legōn: Iōannēs estin onoma autou. kai ethaūmasan pantes.
This verse describes someone asking for a writing tablet and writing a name on it, after which everyone was amazed. The name written is 'Iōannēs', which is the Greek form of John. The verse doesn't mention God directly, but context could imply divine involvement depending on the surrounding text. As such, there is no need to translate any divine names.
[LUK.1.64] And his mouth was opened immediately, and his tongue, and he spoke while blessing the God. [§]
aneōichthē de to stoma autou parachrēma kai hē glōssa autou, kai elalei eulogōn ton theon.
This verse describes someone's mouth and tongue being opened, and then speaking while blessing God. "aneōichthē" means "was opened". "de" is a conjunction meaning "and" or "but". "to stoma autou" means "his mouth". "parachrēma" means "immediately". "kai hē glōssa autou" means "and his tongue". "elalei" means "he spoke". "eulogōn" is a participle meaning "blessing". "ton theon" means "the God".
[LUK.1.65] And it came to pass that fear fell upon all those dwelling around them, and in all the mountainous region of Judea, all these words were being spread about. [§]
Kai egeneto epi pantas phobos tous perioikountas autous, kai en holei te oreinei tes Ioudaias dielaleito panta ta rhemata tauta.
This verse describes a great fear coming upon all those dwelling around them, and all these words being discussed throughout the mountainous region of Judea. The Greek uses relatively straightforward vocabulary, so the translation should reflect the literal meanings of each term.
[LUK.1.66] And all who heard placed it in their hearts, saying: What then will this child be? For the hand of my Lord was with him. [§]
kai ethento pantes hoi akousantes en te kardia autōn legontes: ti ara to paidion touto estai? kai gar cheir kurios ēn met’ autou.
This verse comes from the Gospel of Luke (2:19). It describes the reaction of those who heard Mary and Joseph speak about the birth of Jesus. They pondered what this child would become, recognizing that the hand of the Lord was with him. 'kai' means 'and'. 'ethento' means 'they set' or 'they put'. 'pantes hoi akousantes' means 'all who heard'. 'en te kardia autōn' means 'in their heart'. 'legontes' means 'saying'. 'ti ara' means 'what then'. 'to paidion touto' means 'this child'. 'estai' means 'will be'. 'gar' means 'for'. 'cheir' means 'hand'. 'kurios' means 'Lord'. 'ēn' means 'was'. 'met’ autou' means 'with him'.
[LUK.1.67] And Zacharias, the father of him, was filled with the spirit of the holy one and prophesied saying. [§]
Kah-ee Zah-har-ee-ahs ho pa-tehr ahv-too eh-plee-sthee pneu-mah-tos ha-gee-oo kai eh-pro-fee-teu-sen leg-on
This verse comes from the Gospel of Luke and describes the father of John the Baptist being filled with the Holy Spirit and prophesying. The names and phrases used carry specific theological weight. "Zacharias" is a name, "father of him" refers to Zacharias's relationship to John, "filled" indicates being overtaken by a force, "spirit of the holy one" describes the divine presence, and "prophesied saying" denotes a divine utterance.
[LUK.1.68] Blessed is my Lord, the God of Israel, because he visited and made redemption for his people. [§]
Eu-lo-ge-tos ku-ri-os ho the-os tou Is-ra-el, ho-ti e-pe-ske-pa-to kai e-poi-e-sen lu-tro-sin to lau-o au-tou.
This verse is from the Septuagint, the Greek translation of the Hebrew Scriptures. "Eu-lo-ge-tos" means blessed. "Ku-ri-os" is the Greek for "my Lord". "The-os" means God. "Tou Is-ra-el" means of Israel. "E-pe-ske-pa-to" means visited. "E-poi-e-sen" means made. "Lu-tro-sin" means redemption. "To lau-o au-tou" means his people.
[LUK.1.69] And raised up a horn of salvation for us in the house of David, his son. [§]
kai ageiren keras sotērias hēmin en oikō Dauid paidos autou
This verse comes from the Septuagint, the Greek translation of the Hebrew scriptures. 'kai' means 'and'. 'ageiren' means 'raised up'. 'keras' means 'horn'. 'sotērias' means 'salvation'. 'hēmin' means 'to us'. 'en' means 'in'. 'oikō' means 'house'. 'Dauid' is 'David'. 'paidos' means 'son'. 'autou' means 'his'. Therefore, the verse speaks of a raising up of a horn of salvation for us in the house of David, his son.
[LUK.1.70] As God spoke through the mouth of the holy ones, the prophets, from eternity. [§]
kathos elalēsen dia stomatos tōn hagiōn ap’ aiōnos prophētōn autou
This verse is from the Septuagint, the Greek translation of the Hebrew scriptures. 'kathos' means 'as' or 'just as'. 'elalēsen' means 'he spoke'. 'dia stomatos' means 'through the mouth of'. 'tōn hagiōn' means 'the holy ones'. 'ap’ aiōnos' means 'from eternity'. 'prophētōn' means 'prophets'. 'autou' means 'his'. Therefore, the verse speaks of God speaking through the mouths of holy ones, the prophets, from eternity.
[LUK.1.71] Salvation is from enemies of ours and from the hand of all those who hate us. [§]
so-tay-ree-an ex ekh-tree-on hay-mohn kai ex khay-ros pan-ton ton mee-soo-n-ton hay-mas
This verse contains several words that need literal translation. "σωτηρίαν" means salvation. "ἐξ" means from or out of. "ἐχθρῶν" refers to enemies. "ἡμῶν" means our. "καὶ" is the conjunction 'and'. "ἐκ" is also 'from' or 'out of'. "χειρὸς" means hand. "πάντων" means all. "τῶν" is a relative pronoun. "μισούντων" means those who hate. "ἡμᾶς" means us.
[LUK.1.72] To do mercy with the fathers of us, and to remember the covenant holy of him. [§]
poieesai eleos meta ton pateron heemon kai mneshthenai diathekes hagias autou
This verse appears to be from the Septuagint (Greek translation of the Hebrew Bible). It speaks of doing mercy with our ancestors, and remembering a holy covenant. The verse uses standard Greek grammatical structures.
[LUK.1.73] An oath which was sworn to Abraham, our father, to give to us… [§]
hok-os hon o-mo-sen pros Av-ra-am ton pa-te-ra he-mon, tou do-nai he-min
This verse appears to be from the Septuagint, the Greek translation of the Hebrew Bible. It references an oath sworn to Abraham, our father, promising something to us. The context is likely related to the covenant God made with Abraham. The verse is incomplete, ending mid-sentence.
[LUK.1.74] Having been rescued without fear from the hand of enemies, to serve Him. [§]
ah-fo-vos ek khe-ros ekh-troon rhus-then-tas la-treu-ein au-to
This verse appears to be a corrupted form of a phrase from Luke 1:74, which refers to salvation from enemies and worship of God. The original text references granting us to be rescued from our enemies and to serve God without fear. The words appear to be a mix of ancient Greek and potentially misread portions. The verse is fragmented and does not make complete sense as is. It seems to be attempting to convey a concept of liberation from foes and subsequent devoted service to the divine. This translation is based on that assumption.
[LUK.1.75] In holiness and righteousness before Him all of the days of our lives. [§]
en hosioti kai dikaiosyni enopion autou pasais tais hemerais hemon
This phrase appears in the Septuagint (Greek translation of the Hebrew Bible) and means "in holiness and righteousness before Him all the days of our lives". It’s a statement of continual devotion and living righteously in God's presence.
[LUK.1.76] And you also, child, will be called prophet of the Most High. For you will go before the face of the Lord to prepare his ways. [§]
kai su de, paidion, prophates hupsistou klatheesei; proppureusei gar enopion kurios hetoimasai hodous autou
This verse is from the Gospel of Luke, chapter 1, verse 76. The verse refers to John the Baptist. 'Kai' means 'and'. 'Su' means 'you'. 'De' is a particle indicating emphasis or contrast. 'Paidion' means 'child'. 'Prophates' means 'prophet'. 'Hupsistou' is a genitive form, meaning 'of the Most High'. 'Klatheesei' means 'will be called'. 'Proppureusei' means 'will go before'. 'Gar' means 'for'. 'Enopion' means 'before'. 'Kurios' means 'Lord'. 'Hetoimasai' means 'to prepare'. 'Hodous' means 'ways'. 'Autou' means 'his'.
[LUK.1.77] to give knowledge of salvation to his people in forgiveness of their sins [§]
too doo-nai gno-sin so-tee-ree-as toh-ee la-oh au-too en af-e-sei ha-mar-tee-on au-ton
This Greek phrase means "to give knowledge of salvation to his people in forgiveness of their sins". There are no direct names for God present in the original Greek text. If we were translating a passage where a name for God would be traditionally inserted, a literal translation would replace the traditional name with a descriptive phrase, such as 'The Almighty' or 'The One Who Is', instead of a proper noun.
[LUK.1.78] Through the inner feelings of mercy of our God, in which He will visit us, a rising from on high. [§]
dee-ah splangkhna eh-leh-os the-oo he-mon, en hois eh-pee-skehp-setai he-mas ah-nah-toh-lee ex upsos
This verse originates from the Septuagint, the Greek translation of the Hebrew scriptures. "splangkhna" refers to the inward parts, often used metaphorically to denote the seat of emotions, particularly compassion. "eleos" means mercy or pity. "theos" is God. "hemon" means 'of us'. "en hois" means 'in which'. "episkeptetai" means 'will visit'. "hemas" means 'us'. "anatole" refers to a rising, a dawn, or something appearing. "ex upsos" means 'from on high'. Therefore, the verse speaks of God's compassion leading to a visitation from on high, like a new dawn.
[LUK.1.79] To reveal to those who sit in darkness and the shadow of death, in order to guide our feet into a way of peace. [§]
epiphaneai tois en skotei kai skia thanatou kathemenois, tou kateuthunai tous podas hemon eis hodon eirenes.
This verse appears in the Gospel of Luke, chapter 1, verse 79. It describes a revelation to those dwelling in darkness and the shadow of death, with the purpose of guiding our feet into the way of peace. The verse originates from the Septuagint, which is a Greek translation of the Hebrew Bible. It is a quote from the Benedictus, a canticle sung by Zechariah upon the birth of John the Baptist.
[LUK.1.80] And the child grew and became strong in spirit, and was in the wilderness until the day of their revealing to Israel. [§]
Ho de paidion auxanen kai ekrataiotō pneumati, kai ēn en tais erēmois heōs hēmeras anadeixeōs autou pros ton Israēl.
This verse describes a child growing and becoming strong in spirit, and dwelling in the wilderness until the day of their public appearance to Israel. The terms used here are general and do not directly reference specific divine names. The verse is not about God, but about a person growing up in the wilderness.
LUK.2
[LUK.2.1] And it came to pass in those days that a decree went forth from Caesar Augustus to enroll the whole world. [§]
Egeneto de en tais hemerais ekeinais exelthen dogma para Kaisaros Augustou apagraphesthai pasan ten oikoumene
This verse describes a decree that came from Caesar Augustus, ordering a census of the entire known world. "Egeneto" means "it came to pass". "De" means "and". "En tais hemerais ekeinais" means "in those days". "Exelthen" means "went forth". "Dogma" means "decree". "Para" means "from". "Kaisaros Augustou" is the proper name Caesar Augustus. "Apagraphesthai" means "to be enrolled". "Pasan ten oikoumene" means "the whole world".
[LUK.2.2] This enrollment came about first when Quirinius was governing Syria. [§]
hau'teh ah-po-gra-feh' pree'teh eh-geh'-neh-toh tees See-ree'-as Kee-ree-nee'-oo
This verse comes from the Gospel of Luke (2:2) and describes the census of Quirinius. "hau'teh" means "this". "ah-po-gra-feh'" refers to an enrollment or census. "pree'teh" means "first". "eh-geh'-neh-toh" indicates governance or leadership. "tees See-ree'-as" means "of Syria". "Kee-ree-nee'-oo" is the name Quirinius.
[LUK.2.3] And all were travelling to be registered, each to his own city. [§]
kai eporeuonto pantes apographethai hekastos eis ten heautou polin
This verse describes everyone going to their own city to be registered. "kai" means "and". "eporeuonto" means "they were travelling". "pantes" means "all". "apographethai" means "to be registered". "hekastos" means "each". "eis" means "to". "ten" is the feminine singular definite article "the". "heautou" means "his own". "polin" means "city".
[LUK.2.4] And Joseph also went up from Galilee, from the town of Nazareth, into Judea, to the town of David which is called Bethlehem, because he was from the house and family line of David. [§]
Anebe de kai Ioseph apo tes Galilaias ek poleos Nazareth eis ten Ioudaian eis polin David he tis kaleitai Bethlehem, dia to einai auton ex oikou kai patria David.
This verse describes Joseph's journey from Nazareth in Galilee to Bethlehem in Judea. It states that Joseph went because he was of the house and family line of David.
[LUK.2.5] To be registered with Mary, the one betrothed to him, being pregnant. [§]
apografsasthai sun Mariam te emnestheumene autoi, ousa engukoi.
This verse concerns the registration, or census, of Mary, who is betrothed to someone and is pregnant. 'Apografsasthai' is a verb meaning 'to be registered'. 'Sun' means 'with'. 'Mariam' is Mary’s name. 'Te' is a definite article, 'the'. 'Emnesteumene' means 'betrothed'. 'Autoi' means 'to him'. 'Ousa' means 'being'. 'Engukoi' means 'pregnant'.
[LUK.2.6] And it happened while they were there, the days for her to give birth had come to completion. [§]
And it happened while they were there, the days of her giving birth were fulfilled.
This verse describes the fulfillment of the time period for a woman to give birth while a group of people are in a specific location. The original language is Koine Greek. We are focusing on a literal translation of the names of God (which aren't present in this verse) and maintaining proper English grammar, rather than attempting to recreate the style of the original. The verse does not contain any names of God to translate.
[LUK.2.7] And she bore her son, the firstborn, and wrapped him in cloths, and laid him in a manger, because there was not a place for them in the lodging. [§]
kai eteken ton huion autes ton prototokon, kai esparganosen auton kai aneklinen auton en phatne, dioti ouk en autois topos en to katalymati.
This verse describes the birth of Jesus and the circumstances of his birth. It states that Mary gave birth to her firstborn son, wrapped him in cloths, and laid him in a manger because there was no room for them in the inn. The verse comes from the Gospel of Luke 2:7.
[LUK.2.8] And there were shepherds in the same country, herding and guarding the watches of the night over their flock. [§]
kai poimenes esan en te chorai te autai agraoulountes kai phylassontes phylakes tes nyktos epi ten poimnen autōn
This verse describes shepherds who were tending their flocks in the country at night. The verse emphasizes their guarding of the flocks during the nighttime hours. The original verse is in Koine Greek, not the original Biblical languages. This is a translation from the Greek Septuagint.
[LUK.2.9] And a messenger of my Lord stood by them, and the glory of my Lord shone upon them, and they feared a great fear. [§]
kai angelos kurios epeste autois kai doxa kurios perielampsen autous, kai ephobēthēsan phobonMegan.
This verse describes an angel of the Lord appearing to individuals and the glory of the Lord shining upon them, causing them to experience great fear. 'Angelos' means messenger. 'Kurios' means Lord. 'Epeste' means stood by. 'Autois' means to them. 'Doxa' means glory. 'Perielampsen' means shone upon. 'Ephobēthēsan' means they feared. 'Phobos' means fear. 'Megan' means great.
[LUK.2.10] And the messenger said to them: "Do not fear, for indeed, I announce to you great joy which will be for all the people." [§]
kai eipen autois ho angelos: me phobeisthe, idou gar euangelizomai humin charan megalen he tis estai panti to lao
This verse is from the account of the angel appearing to the shepherds in Luke 2:10. It states that the angel said to them, "Do not be afraid, for behold, I proclaim to you great joy that will be to all the people.". We will translate the words literally, recognizing that "angelos" is simply "messenger".
[LUK.2.11] That a savior was born to you today, who is the anointed one, Lord, in the city of David. [§]
hoti etechethe humin semeron sotēr hos estin christos kyrios en polei David
This verse originates from the Gospel of Luke (2:11) and announces the birth of a savior. 'hoti' means 'that' or 'because'. 'etechethe' is a passive form meaning 'was born'. 'humin' means 'to you'. 'sōtēr' means 'savior'. 'hos' means 'who' or 'which'. 'estin' means 'is'. 'christos' means 'anointed one'. 'kyrios' means 'Lord'. 'en' means 'in'. 'polei' means 'city'. 'David' is the name 'David'.
[LUK.2.12] And this is the sign to you: you will find a baby wrapped and lying in a manger. [§]
kai touto humin to semeion, heurisestai brephos esparganomenon kai keimenon en phatne.
This verse, found in the Gospel of Luke, describes a sign that will identify the newborn Messiah. "kai" means 'and'. "touto" means 'this'. "humin" means 'to you'. "to semeion" means 'the sign'. "heurisestai" means 'you will find'. "brephos" means 'a baby'. "esparganomenon" means 'wrapped'. "kai" means 'and'. "keimenon" means 'lying'. "en" means 'in'. "phatne" means 'a manger'. The verse announces that they will find a baby, wrapped and lying in a manger, as the sign.
[LUK.2.13] And suddenly it came to be with the angel, a multitude of a heavenly army praising the God and saying... [§]
kai exaiphnes egeneto sun toi angeloi plethos stratias ouraniou ainounton ton theon kai legonton
This verse describes a sudden appearance of a large host of heavenly forces praising God and saying something. "Kai" means "and". "Exaiphnes" means "suddenly". "Egeneto" means "became" or "came to be". "Sun" means "with". "Toi angeloi" means "the angel". "Plethos" means "a multitude" or "a great number". "Stratias" means "an army" or "host". "Ouraniou" means "heavenly". "Ainounton" means "praising". "Ton theon" means "the God". "Kai legonton" means "and saying".
[LUK.2.14] Glory to the highest God, and peace on earth to people of goodwill. [§]
Doxa en hypsistois theoi kai epi ges eirene en anthropois eudokias.
This verse uses the Greek words 'doxa' meaning glory, 'hypsistos' meaning highest, 'theos' meaning God, 'epi' meaning on, 'ge' meaning earth, 'eirene' meaning peace, 'anthropos' meaning humans, and 'eudokia' meaning goodwill. The verse describes glory to the highest God and peace on earth to people of goodwill.
[LUK.2.15] And it came to pass, as the angels went from them into heaven, the shepherds spoke to one another: "Let us go now to Bethlehem and see this word which has come to pass, which my Lord made known to us." [§]
kai egeneto hos apelthon ap' autōn eis ton ouranon hoi angeloi, hoi poimenes elaloun pros allelous; dielthōmen dē heōs Bethleem kai idōmen to rhēma touto to gegonos ho ho kurios egnōrisen hēmin.
This verse describes the angels departing into heaven after announcing the birth of Jesus. The shepherds then decide to go to Bethlehem to see this event that the Lord revealed to them. The original text is Koine Greek, but the prompt asks for a translation based on literal rendering of names of God as if they were originally in Hebrew or a related Semitic language. In this instance, 'kurios' represents the Greek translation of 'Adonai'.
[LUK.2.16] And they came hurrying and they found the Mary and the Joseph and the baby lying in the manger. [§]
kai elthan speusasantes kai aneuran ten te Mariam kai ton Ioseph kai to brephos keimenon en te phatne
This verse describes the arrival of people who hurried and found Mary, Joseph, and the baby lying in a manger. Each word is translated directly. 'Kai' is 'and', 'elthan' is 'they came', 'speusasantes' is 'hurrying', 'aneuran' is 'they found', 'ten te' is 'the', 'Mariam' is 'Mary', 'kai' is 'and', 'ton Ioseph' is 'Joseph', 'kai' is 'and', 'to brephos' is 'the baby', 'keimenon' is 'lying', 'en' is 'in', 'te phatne' is 'the manger'.
[LUK.2.17] And having seen, they recognized concerning the word that was spoken to them concerning this child. [§]
idee-on-tes deh eg-no-ree-san per-ee too rhe-ma-tos too la-lee-the-ntos af-tois per-ee too pai-dee-oo too-too.
This verse discusses people recognizing and understanding a statement that was made to them concerning a child. The original language isn't relevant to the translation request - it is only provided to allow for phonetic pronunciation to be provided. The prompt asked to translate literally the names of God, however, this verse does not contain any names of God.
[LUK.2.18] And all those having heard marveled about the things spoken by the shepherds to them. [§]
kai pantes hoi akousantes ethaumasan peri ton lalethenton hypo ton poimenon pros autous
This verse describes people marveling at the things spoken by shepherds to them. 'kai' means 'and', 'pantes' means 'all', 'hoi' is the definite article 'the', 'akousantes' means 'having heard', 'ethaumasan' means 'they marveled', 'peri' means 'about', 'ton lalethenton' means 'the things spoken', 'hypo' means 'by', 'ton poimenon' means 'the shepherds', 'pros' means 'to', and 'autous' means 'them'.
[LUK.2.19] And Mary kept all these sayings, pondering them in her heart. [§]
hai de Maria panta suneteerei ta rhemata tauta sunballousa en te kardia autes
This verse comes from the Gospel of Luke (2:51). It describes Mary, the mother of Jesus, pondering and considering all the things that were said about her son. "Maria" is a form of Mary. "Panta" means all things. "Suneteerei" means she kept or treasured. "Rheματα" means sayings or words. "Sunballousa" means pondering or casting together in her mind. "En te kardia autes" means in her heart.
[LUK.2.20] And the shepherds returned glorifying and praising the God regarding all things which they heard and saw, just as He spoke to them. [§]
kai hypestrepsan hoi poimenes doxazontes kai ainountes ton theon epi pasin hois ekousan kai eidon kathos elalethe pros autous.
This verse describes the shepherds returning after witnessing the birth of Jesus. 'Kai' means 'and'. 'Hupestrepsan' means 'returned'. 'Hoi poimenes' means 'the shepherds'. 'Doxazontes' means 'glorifying'. 'Ainountes' means 'praising'. 'Ton theon' means 'the God'. 'Epi pasin' means 'on all things'. 'Hois ekousan' means 'which they heard'. 'Kai eidon' means 'and saw'. 'Kathos' means 'just as'. 'Elalethe' means 'He spoke'. 'Pros autous' means 'to them'.
[LUK.2.21] And when eight days were fulfilled for his circumcision, his name was called Jesus, which was called by the angel before he was conceived in the womb. [§]
Kai hote eplēsthēsan hēmerai oktō tou peritemein auton kai eklēthē to onoma autou Iēsous, to klēthen hypo tou angelou pro tou syllēmpthenai auton en tē koilia.
This verse describes the naming of Jesus eight days after his circumcision. The name 'Jesus' was given to him by an angel before he was conceived in the womb. The original text is in Koine Greek. 'Kai' means 'and'. 'Hote' means 'when'. 'Eplēsthēsan' means 'were fulfilled'. 'Hēmerai' means 'days'. 'Oktō' means 'eight'. 'Tou peritemein auton' means 'of circumcising him'. 'Eklēthē' means 'was called'. 'To onoma autou' means 'his name'. 'Iēsous' is the name Jesus. 'To klēthen' means 'which was called'. 'Hypo tou angelou' means 'by the angel'. 'Pro tou syllēmpthenai auton' means 'before he was conceived'. 'En tē koilia' means 'in the womb.
[LUK.2.22] And when the days of their purification were fulfilled according to the law of Moses, they brought him into Jerusalem to present to the Lord. [§]
kai hote eplethesan hai hemerai tou katharismou autōn kata ton nomon Moyses, anēgagon auton eis Hierosolyma parastēsai tō kyriō
This verse describes the purification of Mary after childbirth, as required by the Law of Moses, and the presentation of Jesus in the Temple at Jerusalem. "Kai" means 'and'. "hote" means 'when'. "eplethēsan" means 'were fulfilled'. "hemerai" means 'days'. "tou katharismou" means 'of the purification'. "autōn" means 'of them'. "kata" means 'according to'. "ton nomon" means 'the law'. "Moyses" is 'Moses'. "anēgagon" means 'they brought'. "auton" refers to 'him'. "eis" means 'into'. "Hierosolyma" is 'Jerusalem'. "parastēsai" means 'to present'. "tō kyriō" means 'to the Lord'.
[LUK.2.23] As it is written in the law of my Lord, that every male opening the womb will be called holy to my Lord. [§]
kathos gegraptai en nomo kurios hoti pan arsen dianoigon mitran hagion to kurio klēthēsetai
This verse appears in Luke 2:23, and originates from the Septuagint translation of Exodus 13:12. The verse discusses the dedication of firstborn sons to 'the Lord'. 'Kurios' is used repeatedly here. 'Kurios' comes from the Hebrew 'Adonai', which means 'my Lord'. 'Pan arsen dianoigon mitran' means 'every male opening the womb'. 'Hagion' means 'holy'. The verse states that every firstborn male should be called 'holy to my Lord'.
[LUK.2.24] And to give a sacrifice according to what is said in the law of my Lord, a pair of turtle doves or two sickly pigeons. [§]
kai tou doonai thusiaan kata to eiremenon en to nomo kurios, zeugos trugonon e duo nossous peristeron.
This verse comes from the New Testament, specifically Luke 2:24. It details the offering to be made after the birth of a son. The Greek word 'kurios' refers to 'Lord' which is a common translation for 'Adonai'. Because we are translating names literally, we will use 'my Lord' instead. 'Zeugos' means 'pair', 'trugonon' means 'turtle doves', 'duo' means 'two', 'nossous' means 'sickly' and 'peristeron' means 'pigeons'.
[LUK.2.25] And behold, there was a man in Jerusalem whose name was Simeon, and this man was righteous and reverent, awaiting the calling of Israel, and a holy spirit was upon him. [§]
Kai idou anthropos en Ierousalem ho onoma Simeon kai ho anthropos houtos dikaioi kai eulabes prosdechomenos paraklesin tou Israel, kai pneuma en hagion ep' auton.
This verse describes a man named Simeon who lived in Jerusalem. He was righteous and devout, and awaited the consolation of Israel. The Holy Spirit was upon him.
[LUK.2.26] And it was declared to him by the Holy Spirit that he should not see death before he sees the anointed one, Lord. [§]
kai en auto kehrematismenon hupo tou pneumatos tou hagiou mee idein thanaton prin [e] an idei ton christon kurion.
This verse comes from the Gospel of John. It describes a prophetic statement made about the Apostle John. "Kai" means "and". "En auto" means "in him". "Kehrematismenon" means "having been declared". "Hupo" means "by". "Tou pneumatos" means "of the spirit". "Tou hagiou" means "the holy". "Mee idein" means "not to see". "Thanaton" means "death". "Prin" means "before". "E an idei" means "if he should see". "Ton christon" means "the anointed one". "Kurion" means "Lord". The verse speaks of someone not experiencing death before witnessing the arrival of the Lord.
[LUK.2.27] And he came in the spirit into the holy place, and in bringing in the parents the child Jesus to do them according to the custom of the law concerning him. [§]
kai elthen en to pneumati eis to hieron kai en to eisagagein tous goneis to paidion Iesoun tou poiesai autous kata to eithismenon tou nomou peri autou
This verse describes the arrival of Jesus with his parents at the temple. "kai" means "and". "elthen" means "he came". "en to pneumati" literally means "in the spirit". "eis to hieron" means "into the holy place". "en to eisagagein" means "in the bringing in". "tous goneis" means "the parents". "to paidion Iesoun" means "the child Jesus". "tou poiesai autous" means "to do them". "kata to eithismenon" means "according to the custom". "tou nomou" means "of the law". "peri autou" means "concerning him". The verse explains that Jesus was brought to the temple to fulfill the customary practices of the law regarding him.
[LUK.2.28] And he received himself into the embraces and blessed the God and said. [§]
kai autos edexato auto eis tas agkalas kai eulogesen ton theon kai eipen
This verse describes someone receiving another person into their embrace, then blessing God and speaking. 'kai' means 'and'. 'autos' means 'he/himself'. 'edexato' means 'received'. 'eis' means 'into'. 'tas agkalas' means 'the embraces'. 'eulogesen' means 'blessed'. 'ton theon' means 'the God'. 'eipen' means 'said'.
[LUK.2.29] Now you release your servant, my Lord, according to your word in peace. [§]
nun apolueis ton doulon sou, despota, kata to rhema sou en eirenei
This verse is from Luke 2:29. 'Nun' means 'now'. 'Apolueis' means 'you release'. 'Ton doulon sou' means 'your servant'. 'Despota' means 'Lord'. 'Kata to rhema sou' means 'according to your word'. 'En eirenei' means 'in peace'.
[LUK.2.30] Because my eyes have seen the salvation of you. [§]
hoti eidon hoi ophthalmoi mou to sotērion sou
This verse comes from the Septuagint, the Greek translation of the Hebrew Scriptures. 'Hoti' means 'that' or 'because'. 'Eidon' is the first person singular aorist indicative of 'eido', meaning 'I have seen'. 'Hoi ophthalmoi mou' means 'my eyes'. 'To sotērion sou' means 'your salvation'. Thus, the verse states that 'my eyes have seen your salvation'.
[LUK.2.31] I have prepared it before the face of all the peoples. [§]
ho hetoimasa kata prosopon panton ton laon
This verse is from the Septuagint, the Greek translation of the Hebrew scriptures. The verse originates from Isaiah 66:1. "ho" is the definite article "the". "hetoimasa" is the aorist active indicative first person singular of the verb "hetoimazo", meaning "I have prepared". "kata prosopon" means "before the face of", which idiomatically means "in the sight of" or "before". "panton" is the genitive plural of "pas", meaning "all". "ton laon" is the accusative plural of "laos", meaning "the peoples". Thus, the verse speaks of something that "I" have prepared before the face of all peoples.
[LUK.2.32] Light exists for a revealing to the nations and for the glory of your people, Israel. [§]
light for a revealing of nations and glory of people your Israel
This verse describes light being revealed to the nations and glory belonging to the people of Israel. It is a statement about the purpose of the light – to make known something to the non-Jewish people, and to bring honor to Israel.
[LUK.2.33] And his father and his mother were being amazed at the things spoken about him. [§]
kai en ho pater autou kai he meter thaumazontes epi tois lalominois peri autou
This verse describes the parents of a person being amazed at the things being said about that person. "kai" means "and". "en" means "was". "ho pater autou" means "his father". "kai he meter" means "and his mother". "thaumazontes" is a participle meaning "being amazed". "epi tois lalominois" means "about the things spoken". "peri autou" means "about him".
[LUK.2.34] And Simeon blessed them and said to Mary, the mother of this one: Behold, this one lies for the fall and the rising of many in Israel, and as a sign to be opposed. [§]
kai eulogesen autous Simeon kai eipen pros Mariam ten metera autou: idou houtos keitai eis ptosin kai anastasin pollon en to Israel kai eis semeion antilegomenon.
This verse comes from the Gospel of Luke. It details Simeon blessing Jesus and speaking a prophecy to Mary, Jesus’ mother. He states that Jesus is set for the falling and rising of many in Israel, and as a sign spoken against.
[LUK.2.35] And a sword will also pass through her soul – so that the thoughts from many hearts may be revealed. [§]
kai sou [de] autes ten psuchen dieleusetai romphaia – hopos an apokalyphthosin ek pollon kardion dialogismoi.
This verse is from the Septuagint (Greek translation of the Hebrew Bible), specifically Luke 2:35. It describes a sword piercing the soul, revealing the thoughts of many hearts. The verse uses a grammatical structure common in Koine Greek, with a relatively direct correspondence between word order and meaning. "Sou" refers to "your" (feminine singular). "Autes" means "herself". "Psuchen" refers to "soul". "Romphaia" is "sword". "Hopo" means "so that". "Apokalyphthosin" means "are revealed". "Ek" means "from". "Polllon" means "many". "Kardion" means "hearts". "Dialogismoi" means "thoughts".
[LUK.2.36] And there was Anna, a prophetess, daughter of Phanuel, from the tribe of Asher. This woman was advanced in days, having lived with a man for years seven from the virginity of her. [§]
kai en Anna prophetes thugater Phanuel ek phules Asher aute probebekuia en hemerais pollais zesasa meta andros eti hepta apo tes parthenias autes
This verse introduces Anna, a prophetess, daughter of Phanuel, from the tribe of Asher. It states that she was advanced in years, having lived with a husband for seven years after her virginity.
[LUK.2.37] And she was a widow until years eighty-four, who did not depart from the temple worshipping with fastings and prayers night and day. [§]
kai aute chera heos eton ogdoekonta tessaron, he ouk aphistato tou hierou nisteiais kai deeseis latreuosa nukta kai hemeran.
This verse describes a widow who dedicated her life to worship at the temple. 'kai' means 'and', 'aute' means 'she', 'chera' means 'widow', 'heos' means 'until', 'eton' means 'years', 'ogdoekonta tessaron' means 'eighty-four', 'he' refers to 'she', 'ouk aphistato' means 'did not depart from', 'tou hierou' means 'of the temple', 'nisteiais' means 'fastings', 'kai deeseis' means 'and prayers', 'latreuosa' means 'worshipping', 'nukta kai hemeran' means 'night and day'.
[LUK.2.38] And at that very hour, having stood up, she confessed to God and spoke about Him to all those expecting redemption in Jerusalem. [§]
kai auto tee hora epistasa anthomologeitai to theo kai elalei peri autou pasin tois prosdechomenois lutrosin Ierousalem.
This verse describes a woman who, at that very hour, stood up and confessed to God, and spoke about Him to all those who were expecting redemption in Jerusalem. Breaking down the components: 'kai' means 'and'. 'autee tee hora' is 'at that very hour'. 'epistasa' means 'having stood up'. 'anthomologeitai' means 'confesses'. 'to theo' is 'to God'. 'kai' again means 'and'. 'elalei' means 'she spoke'. 'peri autou' means 'about Him'. 'pasin tois' means 'to all those'. 'prosdechomenois' means 'expecting'. 'lutrosin' means 'redemption'. 'Ierousalem' is 'Jerusalem'.
[LUK.2.39] And as they completed all things according to the law of the Lord, they returned into Galilee into their own city, Nazareth. [§]
Kai hos etelesan panta ta kata ton nomon kuriou, epestrepsan eis ten Galilaian eis polin heauton Nazareth.
This verse describes the completion of all things according to the law of the Lord, and the return to Galilee, specifically to their own city of Nazareth. "Kai" means "and". "Hos" means "as, when". "Etelesan" means "they completed". "Panta" means "all things". "Ta kata" means "according to". "Ton nomon" means "the law". "Kuriou" means "of the Lord". "Epestrepsan" means "they returned". "Eis ten Galilaian" means "into Galilee". "Eis polin" means "into a city". "Heauton" means "their own". "Nazareth" is a proper noun, the name of a city.
[LUK.2.40] And the child was growing and becoming strong, being filled with wisdom, and the favor of God was upon him. [§]
ho de paidion auxanen kai ekrataiotou pleroumenon sophia, kai charis theou en ep' auto.
This verse describes the growth of a child, filled with wisdom and the favor of God. 'ho de' means 'and the', 'paidion' means 'child', 'auxanen' means 'was growing', 'kai' means 'and', 'ekrataiotou' means 'was becoming strong', 'pleroumenon' means 'being filled', 'sophia' means 'wisdom', 'kai' again means 'and', 'charis' means 'favor', 'theou' means 'of God', 'en' means 'was', 'ep' means 'upon', and 'auto' means 'him'.
[LUK.2.41] And his parents traveled yearly to Jerusalem for the festival of Passover. [§]
Kai eporeuonto hoi goneis autou kat' etos eis Ierousalem tei heortei tou pascha.
This verse describes the parents of a person traveling to Jerusalem annually for the Passover festival. "Kai" is 'and'. "eporeuonto" means 'they traveled'. "hoi goneis autou" means 'his parents'. "kat' etos" means 'yearly' or 'annually'. "eis Ierousalem" means 'to Jerusalem'. "tei heortei tou pascha" means 'the festival of Passover'.
[LUK.2.42] And when it happened that He was twelve years old, they went up according to the custom of the festival. [§]
Kai hote egeneto eton dodeka, anabainonton auton kata to ethos tes heortes
This verse, from the Gospel of Luke, describes Jesus being twelve years old and going up to Jerusalem with his parents for the festival. "Kai" means 'and'. "Hote" means 'when'. "Egeneto" means 'became' or 'happened'. "Eton" means 'years'. "Dodeka" means 'twelve'. "Anabainonton" means 'those going up'. "Auton" refers to 'them' or 'themselves'. "Kata" means 'according to'. "To ethos" means 'the custom' or 'the tradition'. "Tes heortes" means 'of the festival'.
[LUK.2.43] And when the days were completed, as they were returning, Jesus the child remained in Jerusalem, and his parents did not know it. [§]
kai teleiosanton tas hemeras, en to hypostrefein autous hypemeinen Iesous ho pais en Ierousalem, kai ouk egnosan hoi goneis autou.
This verse describes the completion of the days of purification, and the return of Jesus’ parents to Jerusalem, without realizing he was missing. The original text is from the Septuagint, the Greek translation of the Old Testament, specifically from the story of the young Jesus in the Temple. It details the event of Jesus staying behind in Jerusalem while his parents traveled back home, unaware of his absence. The verse uses specific Greek phrasing related to religious observance and familial duty.
[LUK.2.44] Thinking indeed they were among the assembly, they came a day's journey and sought him among the relatives and the acquaintances. [§]
nomisantēs de autōn einai en tē synodias ēlthon hēmeras hodōn kai anezētoun autōn en tois syngeneusin kai tois gnōstois
This verse describes people who believed someone was among a group and came a day's journey, then sought them among relatives and acquaintances. The original language is Koine Greek. This translation adheres to a strictly literal approach, focusing on direct equivalents for each word without considering traditional theological interpretations or stylistic nuances. Since the prompt asks for translations of the *names of God* literally, and this verse does not contain any names of God, this is a direct, word-for-word translation into English.
[LUK.2.45] And not having found him, they returned to Jerusalem, seeking him. [§]
kai mee heurontes hupestrepsan eis Ierousalem anazetountes auton
This verse comes from the New Testament, specifically the Gospel of John. It describes a situation where people were looking for someone and, failing to find them, returned to Jerusalem continuing their search. The verse originally comes from the Greek New Testament.
[LUK.2.46] And it happened after three days that I found him in the temple seated among the teachers, listening to them and questioning them. [§]
kai egeneto meta hemeras treis heuron auton en to hiero kathezomenon en meso ton didaskalon kai akouonta auton kai epērotōnta autous
This verse describes an event that took place after three days. The speaker found someone seated in the temple among the teachers, listening to them and asking them questions. The verse is from the account of the young Jesus in the temple.
[LUK.2.47] And all those listening to him were astonished at the understanding and at the responses of him. [§]
existanτο de pantes hoi akouontes autou epi tēi sunesei kai tais apokriseσιν autou
This verse describes the reaction of those hearing someone speak. It states that all those listening were amazed by the understanding and the responses of this person. The original Greek uses words conveying deep amazement and wonder.
[LUK.2.48] And having seen him, they were amazed, and his mother said to him: "Child, what have you done to us in this way? Behold, your father and I were distressed, seeking you." [§]
Kai idontes auton exeplegesan, kai eipen pros auton he meter autou: teknon, ti epoiesas hemin houtos? idou ho pater sou kagō odynōmenoi ezētousen se.
This verse is from the Gospel of Luke, chapter 2, verse 48. It describes the reaction of Mary and Joseph when they find Jesus in the Temple, discussing with the teachers of the law. "Kai" means "and". "Idontes auton" means "having seen him". "Exeplegesan" means "they were amazed". "Eipen pros auton he meter autou" means "his mother said to him". "Teknon" means "child". "Ti epoiesas hemin houtos?" means "what have you done to us like this?". "Idou" means "behold". "Ho pater sou kagō" means "your father and I". "Odynōmenoi" means "being distressed". "Ezētousen se" means "were seeking you".
[LUK.2.49] And he said to them, “Why are you seeking me? Did you not know that it is necessary for me to be in the affairs of my Father?” [§]
kai eipen pros autous: ti hoti ezeteite me? ouk aideite hoti en tois tou patros mou dei einai me?
This verse is from Luke 2:49. It asks why they were seeking him, and points out they should have known he needed to be in his father's affairs. 'καὶ' means 'and'. 'εἶπεν' means 'he said'. 'πρὸς αὐτούς' means 'to them'. 'τί' means 'why'. 'ὅτι' means 'that'. 'ἐζητεῖτέ' means 'you seek'. 'με' means 'me'. 'οὐκ' means 'not'. 'ᾔδειτε' means 'you knew'. 'ὅτι' means 'that'. 'ἐν' means 'in'. 'τοῖς' means 'the'. 'τοῦ πατρός' means 'of the father'. 'μου' means 'my'. 'δεῖ' means 'it is necessary'. 'εἶναί' means 'to be'. 'με' means 'me'.
[LUK.2.50] And they did not understand the word which he spoke to them. [§]
kai autoi ou sunēkan to rhēma ho elalēsen autois
This verse is from the Greek text of Luke 18:34. 'kai' means 'and'. 'autoi' means 'they'. 'ou' is a negative particle, meaning 'not'. 'sunēkan' is the third person plural aorist indicative of 'sunēmi', meaning 'they understood'. 'to rhēma' means 'the word'. 'ho elalēsen' means 'which he spoke'. 'autois' means 'to them'. The verse speaks about people not understanding a message that was delivered to them.
[LUK.2.51] And God descended with them and came to Nazareth and was subjected to them. And his mother preserved all the words in her heart. [§]
kai katebe met' autōn kai ēlthen eis Nazareth kai ēn hypotassomenos autois. kai hē mētēr autou dieterēi panta ta rhēmata en tē kardiā autēs.
This verse describes the descent of God with others and his arrival in Nazareth, where he was subject to them. It also states that his mother kept all sayings in her heart.
[LUK.2.52] And Jesus was growing in wisdom and stature and favor with God and people. [§]
Kai Iesous proekopten en tei sophia kai helikia kai chariti para Theos kai anthropos.
This verse describes Jesus growing in wisdom, stature, and favor with both God and people. "Kai" means "and". "Iesous" is the transliteration of the name Jesus. "Proekopten" means "was increasing" or "was growing". "En tei sophia" means "in wisdom". "Helikia" means "age" or "stature". "Chariti" means "grace" or "favor". "Para" means "with" or "alongside". "Theos" is the word for "God". "Anthropos" is the word for "human" or "people".
LUK.3
[LUK.3.1] And in the fifteenth year of the reign of Tiberius Caesar, while Pontius Pilate was governing Judea, and Herod was governing Galilee, and Philip, his brother, was governing Ituraea and the territory of Trachonitis, and Lysanius was governing Abilene. [§]
En etei de pentekaidekatō tēs hegemonias Tiberiou Kaisaros, hegemonountos Pontiou Pilatou tēs Ioudaias, kai tetraarchountos tēs Galilaias Hērōdou, Philippou de tou adelphou autou tetraarchountos tēs Itouraiās kai Trachōnítidos chōras, kai Lusaniou tēs Abilēnēs tetraarchountos.
This verse details the political landscape during the fifteenth year of Tiberius Caesar’s reign. It specifies the rulers governing different regions: Pontius Pilate in Judea, Herod in Galilee, Philip in Ituraea and Trachonitis, and Lysanius in Abilene. The verse is very descriptive of the political context in which the story begins.
[LUK.3.2] During the time of the chief priest Annas and Caiaphas, a message from the Gods came to John, the son of Zacharias, in the wilderness. [§]
ep-ee ar-chee-er-eh-os Han-na kai Kai-a-pha, eg-en-eh-to rhe-ma the-ou ep-ee Io-an-nen ton Zak-har-ee-ou hu-ion en tee er-eh-mo
This verse describes a message from God that came to John, the son of Zacharias, while he was in the wilderness. The original text refers to Annas and Caiaphas as high priests during the time of this message.
[LUK.3.3] And he came into all the surrounding area of the Jordan, proclaiming a baptism of repentance for a release of wrongdoings. [§]
kai elthen eis pasan ten perichoron tou Iordanou kerussōn baptisma metanoias eis aphesin hamartiōn
This verse describes someone coming to all the region around the Jordan River, proclaiming a baptism of repentance for the forgiveness of sins. The words are Greek, not the original Biblical languages, but we will treat them as if they were.
[LUK.3.4] As it is written in the book of the words of Isaiah the prophet: a voice of one crying in the wilderness: prepare the way of my Lord, make straight the paths of Him. [§]
hos gegraptai en biblio logōn Ēsaiou tou prophētou: phōnē bouontos en tē erēmō: hetoimasate tēn hodon kuriou, eutheias poieite tas tribous autou.
This verse is from the Septuagint, the Greek translation of the Hebrew scriptures. It is a quote from Isaiah 40:3. 'Hos' means 'as' or 'according as'. 'Gegraptai' means 'it is written'. 'En biblio logōn Ēsaiou tou prophētou' means 'in the book of the words of Isaiah the prophet'. 'Phōnē bouontos en tē erēmō' means 'a voice of one crying in the wilderness'. 'Hetoimasate tēn hodon kuriou' means 'prepare the way of the Lord'. 'Eutheias poieite tas tribous autou' means 'make straight the paths of Him'. 'Kurios' is a Greek translation of the Hebrew 'Adonai'.
[LUK.3.5] Every valley shall be filled, and every mountain and hill shall be lowered. And the crooked places shall become straight, and the rough places shall become smooth roads. [§]
pah-sah far-angks plee-roh-thee-set-ai kai pan or-os kai voo-nos tap-ee-no-thee-set-ai, kai es-tai ta sko-lee-ah eis eu-thee-an kai hai tra-hee-ai eis ho-doos lei-as.
This verse describes a leveling of the landscape, metaphorically representing the preparation for the coming of Yahveh. 'Farangx' refers to ravines or gorges, 'oros' to mountains, and 'voonos' to hills. The verse speaks of filling the valleys and lowering the heights, making the crooked places straight and the rough places smooth. This is a symbolic representation of a world made ready for divine presence.
[LUK.3.6] And all flesh will see the salvation of God. [§]
kai opseetai pasa sarx to soterion tou theou
This verse is from the book of Revelation. "kai" means "and". "opseetai" means "will see". "pasa sarx" means "all flesh". "to soterion" means "the salvation". "tou theou" means "of God". The verse states that all flesh will see the salvation of God.
[LUK.3.7] He was saying therefore to the crowds going out to be baptized by him, "children of vipers, who indicated to you how to escape from the future anger?" [§]
He was saying therefore to the crowds going out to be baptized by him, "offspring of vipers, who showed you to flee from the coming wrath?"
This verse is spoken by John the Baptist. He addresses a crowd coming to be baptized. He uses a harsh metaphor, calling them offspring of vipers, and questions their motivations. He asks who warned them about the coming divine anger.
[LUK.3.8] Therefore, produce fruits worthy of repentance, and do not begin to say within yourselves, ‘We have as father Abraham.’ For I tell you that God is able to raise up children to Abraham from these stones. [§]
poiēsaete oun karpous axious tēs metanoias kai mē arxēsthe legein en heautois: paterā echomen ton Abraam. legō gar humin hoti dunatai ho theos ek tōn lithōn toutōn egēirai tekna tō Abraam.
This verse is from the Gospel of Matthew, chapter 3, verse 8. It concerns John the Baptist’s call for repentance. The speaker is urging people to produce fruit demonstrating genuine repentance and warns against relying on their lineage to Abraham as proof of their righteousness. The speaker asserts that God has the power to raise up children to Abraham from stones, implying that mere biological descent is not sufficient for salvation or inclusion in God’s covenant.
[LUK.3.9] And now, also, the ax is lying at the root of the trees. Therefore, every tree not producing good fruit is cut down and thrown into the fire. [§]
ede kai ha axine pros ten rizian ton dendron keitai. pan oun dendron me poioun karpon kalon ekkoptai kai eis pur balletai.
This verse is from the Gospel of Luke, chapter 13, verse 7. It's a parable about fruit-bearing trees. The verse speaks of an ax laid at the root of the trees, and any tree not producing good fruit will be cut down and thrown into the fire. Because the prompt requires literal translation of *names of God*, this verse does not contain any, and will be translated as accurately as possible while maintaining proper English grammar and sentence structure.
[LUK.3.10] And the crowds were asking him, saying, "What therefore should we do?" [§]
kai epērotōn auton hoi ochloi legontes: ti oun poiēsōmen?
This verse comes from the Gospel of Luke. It records a crowd questioning John the Baptist about what they should do. "Kai" means 'and'. "Epērotōn" means 'they were asking'. "Auton" means 'him'. "Hoi ochloi" means 'the crowds'. "Legontes" means 'saying'. "Ti oun" means 'what therefore'. "Poiēsōmen" means 'should we do?'
[LUK.3.11] And having responded, he said to them: The one having two garments let him give to the one not having, and the one having foods let him do likewise. [§]
apokritheis de elegen autois: ho echon duo chitonas metadoto to mē echonti, kai ho echon bromata homoios poietō.
This verse is from Luke 3:11. It records John the Baptist giving advice to a crowd. The verse advises those who have more than one garment to share with those who have none, and those who have food to do likewise. The verse uses the verb 'to have' frequently.
[LUK.3.12] And having come, tax collectors desired to be baptized, and they said to him, "Teacher, what should we do?" [§]
elthon de kai telonai baptisthenai kai eipan pros auton didaskale ti poiesomen
This verse describes tax collectors coming to be baptized and asking a teacher what they should do. "Elthon" means 'having come'. "De" is a conjunction meaning 'and'. "Kai" also means 'and'. "Telonai" refers to tax collectors. "Baptisthenai" means 'to be baptized'. "Eipan" means 'they said'. "Pros auton" means 'to him'. "Didaskale" means 'teacher'. "Ti" means 'what'. "Poiesomen" means 'should we do'.
[LUK.3.13] And he said to them, "Do nothing beyond what has been ordered to you." [§]
ho de eipen pros autous: meden pleon para to diatetagmenon humin prassete.
This verse is from the Greek New Testament. 'ho de' means 'and he'. 'eipen' means 'said'. 'pros autous' means 'to them'. 'meden pleon' means 'nothing more'. 'para to diatetagmenon humin' means 'beyond what has been ordered to you'. 'prassete' means 'do/practice'. Therefore, the verse is saying that someone said to a group, 'do nothing more than what has been ordered to you'.
[LUK.3.14] And they questioned him, and the soldiers saying, “What shall we do also?” And he said to them, “Do not disturb anyone and do not falsely accuse anyone, and be content with your wages.” [§]
epērotōn de autōn kai strateuomenoi legontes: ti poiēsōmen kai hēmeis; kai eipen autois: mēdena diaseisēte mēde sukophantēsēte kai arkeisthe tois opsoniois humōn.
This verse describes soldiers asking what they should do, and Jesus telling them to be content with their pay and not cause trouble. The original text is in Koine Greek, not the original Biblical languages. Therefore, a direct translation of 'names of God' is not applicable here. Instead, this translation aims for a literal rendering of the Greek text, preserving sentence structure while using clear English. It's important to note that the verse does not contain any of the traditional names of God.
[LUK.3.15] And while the people were waiting and all were reasoning in their own hearts about John, whether he might be the Christ? [§]
Prosdocontos de tou laou kai dialogizomenon panton en tais kardiais auton perì tou Ioannou, mēpote autos eiē ho christos
This verse describes the people waiting and questioning within their hearts whether John might be the Christ. It focuses on the internal deliberation of the crowd.
[LUK.3.16] John responded, saying to everyone: "I indeed baptize you with water, but the one stronger than I is coming. I am not worthy to untie the sandal strap of that one. That one will baptize you in holy spirit and fire." [§]
apēkrinato legōn pasin ho Iōannēs: egō men hydati baptizō humas: erchetai de ho ischurotēros mou, hou ouk eimi ikanos lusai ton himanta tōn hypodēmatōn autou: autos humas baptisei en pneumati hagiō kai puri.
This verse is from the Gospel of Matthew (3:11) and contains the words of John the Baptist. He states that he baptizes with water, but one stronger than he is coming who will baptize with the Holy Spirit and fire. The verse uses a lot of demonstrative pronouns like 'autos' and 'hou' which show emphasis and connection. The structure is fairly standard for New Testament Greek with verbs, subjects and objects arranged in a typical order.
[LUK.3.17] Behold, the winnowing fork is in His hand, to thoroughly clean His threshing floor, and to gather the wheat into His storage, but the chaff He will burn with unquenchable fire. [§]
hoo to ptioon en tee cheeree autoou diakatharai teen halona autoou kai synageei ton seeton eis teen apotheeken autoou, to de achyron katakausei pyri asbesto.
This verse describes a farmer threshing wheat. It details the process of cleaning the threshing floor, gathering the wheat into storage, and burning the chaff with unquenchable fire. The verse originates from the Gospel of Matthew (3:12) and is part of John the Baptist’s prophecy regarding Jesus.
[LUK.3.18] Indeed, then, and with other things urging, the Gods proclaimed the good news to the people. [§]
Polla men oun kai hetera parakalon evangelizeto ton laon.
This verse describes someone proclaiming good news to the people, and urging them with many other things. "Polla" means "many things". "Men" is a particle often translated as "indeed" or "now". "Oun" is a particle often translated as "therefore" or "then". "Kai" means "and". "Hetera" means "other things". "Parakalon" is a participle meaning "urging" or "exhorting". "Evangelizeto" means "proclaimed the good news" or "evangelized". "Ton laon" means "the people".
[LUK.3.19] And Herod the tetrarch was being questioned by him concerning Herodias, the wife of his brother, and concerning all the evil deeds that Herod had done. [§]
Ho de Herodes ho tetraarches, elenkhomenos hyp' autou peri Herodias tes gynaikos tou adelphou autou kai peri panton hon epoiesen poneron ho Herodes.
This verse is from the Gospel of Luke. It describes Herod the tetrarch being questioned by John the Baptist regarding Herodias, the wife of his brother, and all the evil deeds Herod had committed. The verse uses the definite article 'ho' repeatedly, indicating specific individuals or things. 'Tetraarches' refers to a ruler of one-quarter of a territory. 'Elenkhomenos' indicates being examined or rebuked. 'Poneron' means evil or wicked.
[LUK.3.20] He added this to all things, and he closed John up in prison. [§]
pros-eth-ek-en kai to-oo-to ep-ee pa-seeen [kai] ka-tek-lee-sen ton Io-an-nen en foo-la-kei
This verse is not from the Bible. It is from the New Testament, specifically Revelation 1:10, but it is written in Koine Greek, not the original Biblical languages of Hebrew and Aramaic. The verse describes John seeing a great voice like a trumpet and being told to write what he sees. The phrase 'en foo-la-kei' means 'in prison'. The names of God are not present in this verse.
[LUK.3.21] And it happened, as all the people were being baptized, and Yahveh Jesus was also being baptized and praying, that the heavens opened. [§]
And it came to pass, while all the people were being baptized, and Yahveh Jesus also being baptized and praying, the heavens opened.
This verse describes the moment during Jesus’ baptism when the heavens opened. The original text uses 'Yahveh' for God's name. I've transliterated it as 'Yahveh' to maintain a literal approach. The grammatical structure reflects a direct translation to preserve the original meaning, aiming for clarity and adherence to the stated translation rules.
[LUK.3.22] And the Holy Spirit descended in a bodily form as a dove upon him, and a voice came from heaven: “You are the son of my Lord, the beloved, in you I take pleasure.” [§]
kai katabēnai to pneuma to hagion somatikoi eidei hōs peristeran ep’ autōn, kai phōnēn ex ouranou genesthai: su ei ho huios mou ho agapētos, en soi eudokēsa.
This verse describes the descent of the Holy Spirit upon Jesus in bodily form, like a dove, and the accompanying voice from heaven declaring Jesus as God's beloved Son, in whom God is well pleased. The original text uses terms relating to the divine, spirit, and a specific form of appearance.
[LUK.3.23] And he himself was Jesus beginning as thirty years, being a son, as was supposed, of Joseph of Eli. [§]
Kai autos en Iesous archomenos hosei eton triakonta, on huios, hos enomizeto, Ioseph tou Eli
This verse, from Luke 2:52, states that Jesus began his ministry around the age of thirty, being the son, as was supposed, of Joseph, son of Eli. 'Kai' means 'and'. 'Autos' means 'he himself'. 'En' means 'was'. 'Iesous' is Jesus. 'Archomenos' means 'beginning'. 'Hosei' means 'as'. 'Eton' means 'years'. 'Triakonta' means 'thirty'. 'On' means 'being'. 'Huios' means 'son'. 'Hos' means 'as'. 'Enomizeto' means 'was supposed'. 'Ioseph' is Joseph. 'Tou' is 'of'. 'Eli' is Eli.
[LUK.3.24] of Maththat of Levi of Melchi of Iannai of Ioseph [§]
too Maththat too Levi too Melchi too Iannai too Ioseph
This verse lists a genealogy, providing a series of names connected by the preposition 'of' (indicated by 'too' here, functioning as a genitive marker). Each name is a proper noun denoting an individual. We will translate each name as is, maintaining the possessive relationship indicated by the 'of'.
[LUK.3.25] of Mattathias of Amos of Naum of Hesli of Nangai [§]
too Mattathiou too Amos too Naoum too Hesli too Nangai
This is a list of names, likely ancestors or individuals connected to a lineage. Each name is preceded by 'too', which appears to be a preposition indicating association or descent. The names are: Mattathias, Amos, Naum, Hesli, and Nangai. Given the context of a Biblical translation adhering to literal naming conventions, we'll treat these as personal names and aim for the most direct equivalent in English.
[LUK.3.26] of Maath, of Matthatiu, of Semein, of Iosekh, of Iodaa [§]
tou Maath tou Matthathiou tou Semein tou Iosekh tou Iodaa
This verse is a genealogy listing names. Each name is preceded by 'tou' which indicates possession or relationship – 'of'. We will translate each name directly, retaining the possessive structure.
[LUK.3.27] John of Rhesa of Zorobavel of Salathiel of Neri [§]
yo-han-an ha-re-sah zo-ro-va-vel sa-la-thi-el ne-ri
This is a genealogy, listing names. Each name represents an ancestor. 'Of' functions as a possessive, linking descendants to their ancestors. The names are transliterated based on their pronunciation and commonly accepted forms. This verse is a list of ancestors, one after another.
[LUK.3.28] Melki, Addi, Qosam, Elmadan, and Hoor. [§]
Melki Addi Qosam Elmadan Hoor
These are proper names, likely of individuals or places. They appear to be transliterations from another language into Greek. As such, direct literal translation is impossible without knowing the original language and the meaning of the names within that context. I will treat them as they are, simply rendering them into English phonetically.
[LUK.3.29] of Joshua of my God has helped of to be exalted of Mahthat of attached [§]
too Yee-shoo too Eh-lee-eh-zer too Yo-rim too Mah-thaht too Leh-vee
This verse lists a genealogy, naming individuals connected to one another. Each name is preceded by 'too', which indicates possession or relationship. 'Yee-shoo' is a variation of the name Joshua, meaning 'Yahveh is salvation'. 'Eh-lee-eh-zer' is a name meaning 'my God has helped'. 'Yo-rim' is a name whose meaning is somewhat unclear, but likely related to 'to be exalted'. 'Mah-thaht' is a name of uncertain meaning. 'Leh-vee' is a name signifying 'joined, attached'.
[LUK.3.30] of Simeon of Judah of Joseph of Jonam of Eliakim [§]
too See-may-ohn too Yoo-dah too Yo-sef too Yo-nahm too El-yah-keem
This is a series of genitive constructions in Koine Greek, indicating possession or relationship. Each name is followed by 'of' to show the lineage or connection. The names are Simeon, Judah, Joseph, Jonam, and Eliakim. There are no divine names present in this verse.
[LUK.3.31] of Malki of Minna of Mattathias of Nathan of David [§]
too Mee-leh-ah too Men-nah too Mat-tah-thah too Nath-am too Dah-veed
This verse lists a lineage, naming individuals connected to David. Each 'too' represents 'of'. The names are transliterations of Hebrew names. Mee-leh-ah is likely Malki, Men-nah is likely Minna, Mat-tah-thah is likely Mattathias, Nath-am is likely Nathan, and Dah-veed is David. Given the literal translation methodology, each name will be rendered as closely to its phonetic spelling as possible, and 'of' will be used to denote relationship.
[LUK.3.32] of Jesse of Job of Boaz of Salmon of Nahshon [§]
too Yessai too Yovved too Vohs too Salah too Naasson
This verse lists a lineage. Each name is connected by 'of', indicating descent. 'Yessai' corresponds to Jesse, 'Yovved' corresponds to Job, 'Vohs' corresponds to Boaz, 'Salah' corresponds to Salmon, and 'Naasson' corresponds to Nahshon. The 'too' is a preposition indicating 'of' or 'belonging to'.
[LUK.3.33] of Aminadab, of Admin, of Arni, of Esrom, of Phares, of Judah [§]
too Aminadab too Admin too Arni too Esrom too Phares too Yoodeh
This verse is a list of ancestral names. Each 'too' represents the preposition 'of'. Aminadab, Admin, Arni, Esrom, Phares, and Yoodeh are all proper names, presumably of individuals. 'Yoodeh' is the transliteration of 'Judah'.
[LUK.3.34] of Jacob, of Isaac, of Abraham, of Terah, of Nahor [§]
tou Iakob tou Isaak tou Abraam tou Thara tou Nachor
This phrase lists ancestors in a genitive construction, indicating possession or relationship. Each name is linked to the next by 'tou' which means 'of'. Each name represents a personal proper noun, an ancestor of someone, whose identity is not included in this phrase. Each name is transliterated directly from the Greek.
[LUK.3.35] of Serukh of Ragau of Falek of Ever of Salah [§]
too Seh-rookh too Rah-gah-oo too Fah-lek too Eh-ver too Sah-lah
This verse lists a series of names, likely genealogical, within a historical narrative. Each name is preceded by the preposition 'of', indicating lineage or descent. It's a list of ancestors.
[LUK.3.36] of Kainam, of Arphaxad, of Shem, of Noeh, of Lamech [§]
too Kainam too Arphaxad too Shem too Noeh too Lamech
This is a list of names in a genitive construction, meaning 'of Kainam, of Arphaxad, of Shem, of Noeh, of Lamech'. Each 'too' represents a preposition meaning 'of'. These are genealogical markers, showing descent.
[LUK.3.37] of Mathusala, of Enoch, of Iared, of Maleleel, of Kainan [§]
tou Mathousala tou Henoch tou Iaret tou Maleleel tou Kainan
This verse lists a genealogy, naming several individuals in a sequence of possessive relationships. Each name is preceded by 'tou', which indicates 'of' or 'belonging to'. The names represent ancestors in a lineage.
[LUK.3.38] of Enos of Seth of Adam of God. [§]
too Enos too Seth too Adam too theos
This verse lists a lineage, moving from a son to his father, ultimately reaching 'theos'. 'Theos' is the Greek word for 'God'. In line with the instructions, we will translate 'theos' as 'God'. The structure 'too X too Y' implies a genitive case, indicating possession or relationship – 'of X of Y'.
LUK.4
[LUK.4.1] Yesous, however, full of the holy spirit, returned from the Jordan and was led by the spirit in the wilderness. [§]
Yesous de pleeres pneumatos hagious hypestrefen apo tou Iordanou kai hegetto en toi pneumati en te eremo
This verse describes Yesous, full of the holy spirit, returning from the Jordan and being led by the spirit into the wilderness. The names here are descriptive titles rather than proper names, so they are translated literally. “Pneuma” refers to spirit or breath. “Hagios” means holy or set apart. The preposition “en” means ‘in’ or ‘within’.
[LUK.4.2] For forty days he was tempted by the tempter. And he did not eat anything during those days, and when they were completed, he hungered. [§]
hay-mahr-as tess-ser-ak-on-tah pay-rah-zo-men-os hip-o too dee-ah-vo-loo. Kah-ee ook ef-ah-gen oo-den en tais hay-mer-as ek-ay-nais kah-ee sin-te-les-thee-son au-ton ep-ee-nah-sen.
This verse describes a period of forty days during which someone was tempted by the tempter, and during which they did not eat anything, and afterward became hungry. The words are from a non-canonical text. "ἡμέρας" (hay-mahr-as) means "days". "τεσσεράκοντα" (tess-ser-ak-on-tah) means "forty". "πειραζόμενος" (pay-rah-zo-men-os) means "being tempted". "ὑπὸ τοῦ διαβόλου" (hip-o too dee-ah-vo-loo) means "by the tempter". "οὐκ ἔφαγεν" (ook ef-ah-gen) means "did not eat". "οὐδὲν" (oo-den) means "anything". "ἐν ταῖς ἡμέραις ἐκείναις" (en tais hay-mer-as ek-ay-nais) means "in those days". "συντελεσθεισῶν αὐτῶν" (sin-te-les-thee-son au-ton) means "when they were completed". "ἐπείνασεν" (ep-ee-nah-sen) means "he hungered".
[LUK.4.3] Then the devil said to him, "If you are a son of God, say to this stone that it may become bread." [§]
ei-pen deh au-toh ho di-a-bo-los: ei hui-os ei tou the-ou, ei-pe to lee-tho tou-to hi-na ge-ne-tai ar-tos.
This verse is from the Gospel of Matthew (4:3) and features dialogue between the tempter (the devil) and Jesus. The tempter challenges Jesus to prove his divine sonship by commanding a stone to become bread. "ei-pen" means "he said". "deh" means "then". "au-toh" means "to him". "ho di-a-bo-los" is "the devil". "ei" means "if". "hui-os" means "son". "tou the-ou" means "of God". "ei-pe" means "say". "to lee-tho" means "to the stone". "tou-to" means "this". "hi-na" means "that". "ge-ne-tai" means "it may become". "ar-tos" means "bread".
[LUK.4.4] And Jesus responded to him, "It is written that not on bread alone will the human live." [§]
kai aperkriθη pros auton ho Iēsous: gegraptai hoti ouk ep' artō monō zēsetai ho anthrōpos.
This verse is from the Gospel of Matthew 4:4, and Luke 4:4. It is spoken by Jesus in response to Satan's temptation to turn stones into bread. The verse is a quote from Deuteronomy 8:3.
"kai" means "and".
"aperkriθη" means "responded".
"pros auton" means "to him".
"ho Iēsous" means "the Jesus".
"gegraptai" means "it is written".
"hoti" means "that".
"ouk" means "not".
"ep' artō monō" means "on bread alone".
"zēsetai" means "will live".
"ho anthrōpos" means "the human".
[LUK.4.5] And having led him, he showed to him all the kingdoms of the world in a moment of time. [§]
kai anagagon auton edeixen auto pasas tas basileias tes oikoumene en stigmē chronou
This verse describes a moment where someone is shown all the kingdoms of the world in an instant. "kai" means "and". "anagagon auton" means "having led him". "edeixen auto" means "he showed to him". "pasas tas basileias" means "all the kingdoms". "tes oikoumene" means "of the world". "en stigmē chronou" means "in a moment of time".
[LUK.4.6] And the accuser said to him, “To you I will give all this authority and their glory, because it has been handed over to me, and to whomever I wish, I give it.” [§]
kai eipen auto ho diabolos soi doso ten exousian tauten hapasan kai ten doxan autōn hoti emoi paradedotai kai hō ean thelō didōmi autēn
This verse is from the New Testament, specifically Luke 4:6. It details a conversation between the Devil and Jesus. The Devil offers Jesus all power and glory if Jesus will worship him. 'Diabolos' means 'accuser' or 'slanderer'. 'Exousia' refers to the right or power to act. 'Doxa' means glory or splendor. 'Paradedomai' means to be handed over or delivered. The verse describes the Devil claiming authority over all earthly power and glory, which he can grant to whomever he pleases.
[LUK.4.7] Therefore, if you worship before God, everything will be yours. [§]
soo oon ean proskuneeses enopion emou, estatay soo pasa.
This verse comes from the Septuagint, the Greek translation of the Hebrew Scriptures. The original Greek contains a second-person singular imperative (prosuneeses - you shall worship) addressed to someone, stating that if they worship before 'me', everything of theirs will be theirs. 'Me' represents God. The verse is a promise of blessing contingent upon worship.
[LUK.4.8] And responding, Jesus said to him: "It is written: 'You shall worship my Lord, the God of you, and to him alone you shall render service." [§]
kai apokritheis ho Iesous eipen auto: gegraptai: kurion ton theon sou proskuneseis kai auto mono latreueises.
This verse is from the Gospel of Matthew (4:10) and Luke (4:8) where Jesus responds to Satan's temptation. It's a direct quote from Deuteronomy 6:13. The verse instructs to worship and serve God alone. 'Kurios' means 'Lord', 'Theos' means 'God', and 'monos' means 'alone'.
[LUK.4.9] He brought him to Jerusalem and stationed him on the wing of the temple, and said to him, "If you are a son of God, cast yourself from here down." [§]
He brought him to Jerusalem and stationed him on the wing of the temple, and said to him, "If you are a son of God, cast yourself from here down."
This verse describes a scenario where someone is brought to Jerusalem and placed on a part of the temple. A challenge is then issued to this person, questioning their divine lineage and urging them to perform a dangerous act as proof. I am translating directly, maintaining the original sentence structure as much as possible while adhering to proper English grammar. I am using 'God' for 'theos' as a straightforward translation. No attempt is being made to interpret theological meaning, just provide a literal rendering.
[LUK.4.10] For it is written that to the messengers of him, it is fulfilled concerning you to guard you. [§]
ge-graptai gar hoti tois angelois autou enteleitai peri soutou diafulaxai se
This verse is from the Septuagint, the Greek translation of the Hebrew scriptures. It states that scripture is fulfilled through God's messengers protecting someone. "gegraptai" means 'it is written'. "gar" means 'for'. "hoti" means 'that'. "tois angelois" means 'to the messengers'. "autou" means 'of him'. "enteleitai" means 'is fulfilled'. "peri soutou" means 'about you'. "diafulaxai se" means 'to guard you'.
[LUK.4.11] And that upon hands they lift you up, lest at any time you strike your foot against a stone. [§]
kai hoti epi cheiron arousin se, mipote proskopseis pros lithon ton poda sou.
This verse is from the Septuagint (the Greek translation of the Hebrew scriptures). It speaks of being lifted by hands and warns against dashing one's foot against a stone. The verse is referencing the potential for harm or stumbling, potentially metaphorically representing spiritual or moral failings. This verse appears in Psalm 95:11.
[LUK.4.12] And having answered, Jesus said to him, "It is said: You shall not test my Lord the God your." [§]
kai apokritheis eipen auto ho Iesous hoti eirtai: ouk ekpeiraseis kurion ton theon sou.
This verse is from the Gospel of Matthew, chapter 4, verse 7. It records Jesus' response to Satan's temptation in the wilderness. The verse is a direct quote from the book of Deuteronomy. The original language is Koine Greek. 'kai' means 'and'. 'apokritheis' means 'having answered'. 'eipen' means 'he said'. 'auto' means 'to him'. 'ho Iesous' means 'Jesus'. 'hoti' means 'that'. 'eirtai' means 'it is said'. 'ouk' is a negative particle meaning 'not'. 'ekpeiraseis' means 'you will test'. 'kurion' means 'Lord'. 'ton theon' means 'the God'. 'sou' means 'your'.
[LUK.4.13] And having completed all the test, the Devil departed from him until a time. [§]
kai suntelēsas pānta peirasmom ho diabolos apestē apō autoū achri kairou
This verse describes the Devil completing all his testing of someone, then departing from them until a certain time. 'Kai' means 'and'. 'Suntelēsas' means 'having completed'. 'Panta' means 'all'. 'Peirasmom' means 'a test' or 'temptation'. 'Ho diabolos' means 'the Devil'. 'Apestē' means 'departed'. 'Apō autoū' means 'from him/her/it'. 'Achri kairou' means 'until a time'.
[LUK.4.14] And Jesus returned in the power of the Spirit to Galilee. And a report went out throughout all the surrounding area concerning him. [§]
kai hypestrepsen ho Iesous en tee dunamei tou pneumatos eis teen Galilaian. kai pheme exelthen kath' holes tees perichorou peri autou.
This verse describes Jesus returning to Galilee in the power of the Spirit, and a report about him spreading throughout the surrounding region. The verse uses terms common in the New Testament, relating to spiritual power and widespread reputation.
[LUK.4.15] And he was teaching in their synagogues, being glorified by all. [§]
kai autos edidasken en tais sunagogais autōn doxazomenos hupo pantōn.
This verse is from the Greek translation of the Old Testament, the Septuagint. 'kai' means 'and'. 'autos' means 'he'. 'edidasken' means 'was teaching'. 'en' means 'in'. 'tais' is the definite article 'the' with a dative plural ending, referring to 'synagogais' (synagogues). 'autōn' means 'their'. 'doxazomenos' means 'being glorified'. 'hupo' means 'by'. 'pantōn' means 'all'. The verse describes someone teaching in the synagogues and being praised by everyone.
[LUK.4.16] And he came to Nazareth, where he had been raised, and he entered according to his custom on the day of the Sabbaths into the synagogue, and he stood up to read. [§]
Kai elthen eis Nazareth, hou en tethrammenos, kai eiselthen kata to eiothos autou en te hemera ton sabbaton eis ten synagoghen kai aneste anagnoinai.
This verse describes Jesus going to Nazareth, where he had been raised, and entering the synagogue on the Sabbath day as was his custom, and then standing up to read. The original text is in Koine Greek.
[LUK.4.17] And a scroll of the prophet Isaiah was given to him, and opening the scroll, he found the place where it had been written. [§]
kai epedothe auto biblion tou prophētou Ēsaiou kai anaptuxas to biblion heuren ton topon hou ēn gegrammenon
This verse describes someone receiving a scroll from the prophet Isaiah and opening it to find a specific passage. "epedothe" means "was given". "anaptuxas" means "opening" or "unrolling". "heuren" means "found". "gegrammenon" means "written".
[LUK.4.18] The Spirit of Yahveh is upon me, because of which He anointed me to proclaim good news to the poor, and He sent me to proclaim release to captives and restoration of sight to the blind, and to send the broken free in release. [§]
rooach Yahveh alai, heneken echrisen me, euangelisasthai ptochois, apestaleken me, kiruxai aichmalotois aphesin kai tuphlois anablepsin, aposteilai te thrausmenous en aphesei.
This verse describes the Spirit of Yahveh being upon someone and why they were anointed. The purpose of the anointing is to proclaim good news to the poor, to send forth release to captives, and restoration of sight to the blind, and to send the broken free. 'Rooach' means 'Spirit' or 'wind'. 'Yahveh' is the proper name of God. 'Alai' means 'upon me'. 'Heneken' means 'because of' or 'for the sake of'. 'Echrisen' means 'anointed'. 'Me' means 'me'. 'Euangelisasthai' means 'to proclaim good news'. 'Ptochois' means 'to the poor'. 'Apestaleken' means 'sent'. 'Kiruxai' means 'to proclaim'. 'Aichmalotois' means 'to captives'. 'Aphesin' means 'release'. 'Tuphlois' means 'to the blind'. 'Anablepsin' means 'restoration of sight'. 'Aposteilai' means 'to send'. 'Thrausmenous' means 'the broken'. 'En' means 'in'. 'Aphesei' means 'release'.
[LUK.4.19] To proclaim a year pleasing to my Lord. [§]
kee-rix-ai en-ee-ah-toon koo-ree-on dek-ton
This verse is from the New Testament, specifically Luke 1:79. The original text is in Koine Greek. 'κηρύξαι' (kee-rix-ai) is a verb meaning 'to proclaim'. 'ἐνιαυτὸν' (en-ee-ah-toon) is an adverb meaning 'in the year'. 'κυρίου' (koo-ree-on) is the genitive of 'kurios', meaning 'of the Lord'. 'δεκτόν' (dek-ton) is a neuter adjective meaning 'acceptable', 'pleasing', or 'favored'. The entire phrase indicates a proclamation regarding a year favored by the Lord.
[LUK.4.20] And having struck the book, giving it to the attendant, he sat down, and the eyes of all in the synagogue were fixed on him. [§]
kai ptu-xas to bi-bli-on a-po-do-us to-i hu-pe-re-tei e-ka-thi-sen kai pan-ton hoi of-tha-l-moi en tei su-na-go-gei e-san a-te-ni-zon-tes au-to-i
This verse describes someone taking a book, giving it to an attendant, and then sitting down while everyone in the synagogue looks at them. The verse doesn't mention God by name, so there's no need to translate any divine names.
[LUK.4.21] And he began to say to them that today this writing is fulfilled in your ears. [§]
hayrksato deh legein pros autous hoti shmeron peplehrotai hee graphay ahute en tois osin humon
This verse is from the Gospel of Luke, chapter 4, verse 21. It records Jesus beginning to speak to the people. The verse states that a scripture has been fulfilled in their hearing. It's important to note that this verse is originally in Koine Greek, not the original languages of the Bible.
[LUK.4.22] And all bore witness to him and were marveling at the words of grace that were proceeding from his mouth, and they said, "Is this not the son of Joseph?" [§]
Kai pantes emarturoun autoi kai ethaumazon epi tois logois tes charitos tois ekporeuomenois ek tou stomatos autou kai elegon: ouchi huios estin Ioseph houtos?
This verse describes people testifying about and marveling at the gracious words coming from the mouth of a person, and then questioning if this person is not the son of Joseph.
[LUK.4.23] And he said to them: “You will certainly say to me this parable: ‘Physician, heal yourself.’ Whatever things we have heard done in Capernaum, do also here in your homeland.” [§]
kai eipen pros autous: pantos ereite moi ten parabolen tauten: iatre, therapeuson seauton: hosa ekousamen gomena eis ten Kaparnaoom poieson kai hode en te patrii sou.
This verse is from the Gospel of Luke, chapter 4, verse 23. It records a challenge issued to Jesus by the people of Nazareth. They demand that he perform miracles in his hometown just as he has done in Capernaum. They mockingly suggest that he should 'heal himself,' referencing a common proverb questioning a physician's ability to heal their own ailments. The original text is in Koine Greek. The names of God are not present in this verse.
[LUK.4.24] And he said, "Truly I tell you that no prophet is acceptable in his own country." [§]
eipen de; amen lego humin hoti oudeis prophetēs dektos estin en tē patriidi autou.
This verse is from the Gospel of Luke, chapter 4, verse 24. It states that a prophet is not accepted in their own country. The verse uses the verb 'to say' (eipen) and then makes an emphatic statement ('amen' - truly). The speaker is asserting that no prophet is welcomed or received in his hometown.
[LUK.4.25] But I say to you truthfully, many widows were in the days of Elijah in Israel, when the sky was closed for three years and six months, as a great famine came upon all the land. [§]
ep’ alētheias de legō humin, pollai chērai ēsan en tais hēmerais Hēliou en tō Israēl, hote ekleisthē ho ouranos epi etē tria kai mēnas hex, hōs egeneto limos megas epi pasan tēn gēn.
This verse describes a time of famine in Israel during the days of Elijah. It states that many widows were present in Israel during that time because the heavens were shut up for three years and six months, causing a great famine across the land. The verse is a direct statement of truth from the speaker, likely Jesus.
[LUK.4.26] And to none of them was Elijah sent, except to Sarepta of Sidonia, to a widow woman. [§]
kai pros oudemian auton epemthe Elias ei me eis Sarepta tes Sidonias pros gunaika heran.
This verse describes that Elijah was not sent to any of the people, except to Sarepta of Sidonia, to a widow woman. "Elias" is a transliteration of the name Elijah. The verse is speaking about a specific instance where the prophet Elijah was directed, not to a nation or king, but to a singular woman in a foreign place.
[LUK.4.27] And there were many who had skin disease in Israel during the time of Elisha the prophet, and not one of them was cleansed unless it was Naaman the Syrian. [§]
kai polli leproi esan en toi Israel epi Eliseiou tou prophitou, kai oudeis autōn ekatharise ei mē Naiman ho Syros.
This verse states that there were many lepers in Israel during the time of the prophet Elisha, and none of them were cleansed except Naaman the Syrian.
[LUK.4.28] And all were filled with wrath in the synagogue, hearing these things. [§]
kai epleesthesan pantes thumou en tee sunagogee akouontes tauta
This verse is from the Gospel of Luke, chapter 2, verse 47. It describes the reaction of the people in the synagogue to what Jesus said. 'Kai' means 'and'. 'Epleesthesan' means 'were filled'. 'Pantes' means 'all'. 'Thumou' refers to anger or wrath. 'En' means 'in'. 'Tee sunagogee' means 'the synagogue'. 'Akouontes' means 'hearing'. 'Tauta' means 'these things'. The verse describes all those present in the synagogue being filled with anger while hearing these things.
[LUK.4.29] And having risen up, they cast him outside of the city and led him until the eyebrow of the mountain upon which their city was built, so that they might throw him down. [§]
kai anastantes exebalon auton exo tes poleos kai egagon auton heos ophruos tou orous eph' hou he polis oikodometo autōn hōste katakrēmnisai auton
This verse describes individuals rising up and casting someone out of the city, leading them to the brow of the mountain upon which the city was built, with the intent to throw them down.
[LUK.4.30] He himself, however, was going through the midst of them and continuing on. [§]
He himself, however, going through the midst of them, was continuing on.
This verse describes someone passing through a group of people and continuing onward. The original Greek uses fairly straightforward grammatical constructions. We are aiming for literalness in translation, preserving the original sentence structure as much as is reasonable for proper English.
[LUK.4.31] And he descended into Capernaum, a city of Galilee, and he was teaching them on the Sabbaths. [§]
kai katelthen eis Kaparnaoum polin tes Galilaias, kai en didaskon autous en tois sabbasin.
This verse describes Jesus going to Capernaum, a city in Galilee, and teaching the people on the Sabbath.
[LUK.4.32] And they were astonished at the teaching of him, that the word of him was in authority. [§]
kai exepLessonto epi tee didachee autoou, hoti en exousia een ho logos autoou.
This verse describes a reaction of astonishment to the teaching of a person, specifically because their words carried authority. "Kai" means "and". "ExepLessonto" means "they were astonished". "Epi" means "on" or "at". "Tee didachee autoou" means "the teaching of him". "Hoti" means "that". "En exousia" means "in authority". "Een" means "was". "Ho logos autoou" means "the word of him".
[LUK.4.33] And in the synagogue there was a man having a spirit of a demon unclean, and he cried out with a voice great. [§]
Kai en tee sunagoge een anthropo echon pneuma daimonion akathartou kai anekraxen phonee megalee.
This verse describes a scene within a synagogue where a man possessed by an unclean spirit is present. He cries out with a loud voice.
[LUK.4.34] Ha! What concern is there between us and you, Jesus of Nazareth? Did you come to destroy us? I know who you are, the holy one of God. [§]
Ea, ti hemin kai soi, Iesou Nazarethane? Elthes apolesai hemas? Oida se tis ei, ho hagios tou theou.
This verse is spoken by a demon to Jesus. The demon is addressing Jesus directly, questioning His purpose and acknowledging His identity. "Ea" is an interjection, similar to 'Ha!' or 'Ah!' in English. "ti hemin kai soi" means 'what to us and to you', indicating a contentious relationship. "Iesou Nazarethane" is Jesus of Nazareth. "Elthes apolesai hemas?" means 'Did you come to destroy us?'. "Oida se tis ei" means 'I know who you are'. "ho hagios tou theou" translates to 'the holy one of God'.
[LUK.4.35] And Jesus rebuked it, saying, “Be silent, and come out of him.” And the demon threw him into the middle and departed from him, having harmed him at all. [§]
kai epetimēsen autō hō Iēsous legōn: phimōthēti kai exelthe ap’ autou. kai rhipsan auton to daimonion eis to meson exēlthen ap’ autou mēden blapsan auton.
This verse describes Jesus rebuking a demon and the demon leaving a possessed man without causing him harm. The verse uses commands and statements describing the actions of Jesus and the demon. The Greek word "ἐπετίμησεν" (epetimēsen) indicates a strong rebuke or reprimand. The demon is cast out ('rhipsan') into the middle and departs ('exēlthen') without hurting the man.
[LUK.4.36] And amazement came upon all, and they spoke together to one another, saying, "Who is this, that with authority and power he commands the unclean spirits, and they depart?" [§]
kai egeneto thambos epi pantas kai synelaloun pros allelous legontes tis ho logos houtos hoti en exousia kai dynami epitassei tois akathartois pneumasin kai exerchontai
This verse describes the reaction of onlookers to a display of power. 'Thambos' indicates astonishment or amazement. 'Synelaloun pros allelous' means 'they spoke together to one another.' The verse centers on questioning the source of the authority that compels unclean spirits to depart.
[LUK.4.37] And a sound was proceeding from around him into all place of the surrounding area. [§]
kai exeporeueto echος peri autou eis panta topon tes perichorou
This verse is from the Septuagint (Greek translation of the Old Testament). 'kai' means 'and'. 'exeporeueto' means 'was going forth', or 'proceeded'. 'echος' means 'a sound, echo, or voice'. 'peri' means 'around' or 'about'. 'autou' means 'of him'. 'eis' means 'into'. 'panta' means 'all'. 'topon' means 'place'. 'tes' is a definite article 'the'. 'perichorou' means 'the surrounding area'. Therefore, the verse describes a sound emanating from a person into all places of the surrounding area.
[LUK.4.38] And having risen from the synagogue, he entered into the house of Simon. And the mother-in-law of Simon was being held by a great fever, and they asked him concerning her. [§]
Anastas de apo tes synagoges eiselthen eis ten oikian Simonos. penthera de tou Simonos en synechomene pyretoi megaloi kai erotisan auton peri autes.
This verse describes Jesus entering Simon's house after leaving the synagogue. Simon's mother-in-law is suffering from a high fever, and they ask Jesus about her.
[LUK.4.39] And having stood over her, he rebuked the fever, and it released her. Immediately, she rose and served them. [§]
kai epistas epano autes epetimēsen to pyreto kai apēken autēn; parachrēma de anastasa diēkonei autois.
This verse describes a situation where someone is ill with a fever. A figure, presumably Jesus, rebukes the fever and it leaves the person. Immediately afterward, the person rises and serves those present. The verse originates from the Gospel of Luke. The original verse is in Koine Greek. Since the prompt asks for a Bible translation, and specifically names of God, and this verse does not contain any names of God, I will translate the verse directly without theological interpretation.
[LUK.4.40] As the sun was setting, everyone who had those afflicted with various illnesses brought them to him. And he, laying his hands on each of them, healed them. [§]
doo-non-tos deh too hee-lee-oo hap-an-tes ho-soi ei-khon as-the-noo-n-tas no-sois poi-kee-lais eh-ga-gon au-toos pros au-ton. ho deh he-nee he-kas-toh au-toon tas kheeras ep-ee-thee-thees eth-eh-ra-poo-en au-toos.
This verse describes a scene where people bring their sick to someone who heals them by laying hands on them. The verse uses the participle 'setting' to describe the sun, and then a series of descriptive clauses about those who are sick and the healing that occurs. The use of 'each' indicates that healing was given to each individual. The original text is in Koine Greek.
[LUK.4.41] And demons were going out from many, shouting and saying that You are the Son of God. And rebuking them, He did not allow them to speak, because they knew that He was the Christ. [§]
exercheto de kai daimonía apò pollón kraugázonta kai legonta hoti sú ei ho huiòs tou theou. kai epitimón ouk eia auta lalein, hoti ēi-deisan ton christon auton einai.
This verse describes demons being cast out and acknowledging Jesus as the Son of God. The demons are shouting and saying He is the Son of God, and Jesus rebukes them, not allowing them to speak, because they knew He was the Christ. Note the use of ‘theos’ (God) and ‘huios’ (son).
[LUK.4.42] And when the day arrived, having gone out, he journeyed to a deserted place. And the crowds sought him and came to him and held him back, so that he would not depart from them. [§]
Ge-no-men-es de he-me-ras ex-el-thon ep-o-reu-the eis er-e-mon to-pon kai hoi och-loi ep-e-ze-toun au-ton kai el-thon heos au-tou kai ka-tei-chon au-ton tou me po-reu-es-thai ap' au-ton.
This verse describes a scene where, after a day had passed, someone went to a deserted place. The crowds sought this person and came to them, preventing them from leaving.
[LUK.4.43] And he said to them, “I must also proclaim the good news of the kingdom of God to other cities, because for this purpose I was sent.” [§]
ho de eipen pros autous hoti kai tais heterais polesin euangelisasthai me dei ten basileian tou theou, hoti epi touto apestalen.
This verse is from the Gospel of Luke, chapter 8, verse 38. It details a response from Jesus after a man was healed of demons. The man wanted to join Jesus on his journey, but Jesus instead instructs him to share what has happened with others. 'ho de' means 'and he'. 'eipen pros autous' is 'said to them'. 'kai tais heterais polesin' means 'and to other cities'. 'euangelisasthai me dei' means 'I must preach the good news'. 'ten basileian tou theou' means 'the kingdom of God'. 'hoti epi touto apestalen' means 'because for this I was sent'.
[LUK.4.44] And he was proclaiming to the synagogues of Judea. [§]
kai en kerussōn eis tas synagogas tēs Ioudaias
This verse is from the New Testament, specifically the Gospel of Luke. It describes someone proclaiming a message within the synagogues of Judea. 'kai' means 'and'. 'en' means 'was'. 'kerussōn' is a present participle meaning 'proclaiming'. 'eis' means 'into' or 'to'. 'tas synagogas' means 'the synagogues'. 'tēs Ioudaias' means 'of Judea'.
LUK.5
[LUK.5.1] And it happened that, as the crowd pressed against him and heard the word of God, he himself was standing by the lake of Gennesaret. [§]
And it came to pass, while the crowd was pressing upon him and hearing the word of God, and he himself was standing near the lake of Gennesaret.
This verse describes a scene where a large crowd gathers to hear the words of God, spoken by a person standing near the Sea of Galilee (Gennesaret). The original text uses 'theos', which means 'God' in the singular. It is a straightforward descriptive sentence.
[LUK.5.2] And he saw two boats standing by the lake, and the fishermen having come down from them were washing the nets. [§]
kai eiden duo ploia hestota para ten limnen; hoi de halieis ap' autōn apobantes eplunon ta diktya.
This verse describes a scene where someone saw two boats stationed by the lake, and the fishermen having disembarked from them were washing the nets.
[LUK.5.3] And having gone into one of the boats, the one belonging to Simon, he asked him to take him a little distance from the land. And having sat from the boat, he taught the crowds. [§]
emvas de eis hen ton ploion, ho en Simonos, erotesen auton apo tes ges epapagrein oligon; kathisas de ek tou ploio edidasken tous ochlous.
This verse describes a situation where someone enters Simon's boat and asks to be taken a little distance from the shore. They then sit in the boat and teach the crowds.
[LUK.5.4] And as he finished speaking, he said to Simon: Return to the depth and loosen your nets for a catch. [§]
hos de epausato lalon, eipen pros ton Simona: epanagage eis to bathos kai chalasate ta diktya humon eis agran.
This verse comes from the Gospel of Luke, chapter 5, verse 4. It describes Jesus telling Simon Peter to cast his nets again after a fruitless night of fishing. The verse details Jesus instructing Simon to return to the deeper water and to let down the nets for a catch.
[LUK.5.5] And responding, Simon said: "Master, we toiled all night and caught nothing, but at your word I will lower the nets." [§]
kai apokritheis Simon eipen: epistata, di' holēs nyktos kopiasantes ouden elabomen: epi de tō rhēmati sou chalasō ta diktya.
This verse is from the Gospel of Luke, chapter 5, verse 5. Simon (Peter) responds to Jesus after Jesus has instructed him to cast his net into the deep water, despite having fished all night without success. Simon addresses Jesus as 'epistata' which is generally translated as 'Lord,' but more literally means 'master' or 'one who oversees.' He states they labored all night and caught nothing, but will obey Jesus' word and let down their nets.
[LUK.5.6] And having done this, they enclosed a multitude of fish, many, and the nets of them were torn. [§]
kai touto poiesantes synekleisan plethos ichthyon poly, dierreseto de ta diktya autōn.
This verse describes a large catch of fish causing nets to break. "kai" means "and". "touto" means "this". "poiesantes" means "having done". "synekleisan" means "they enclosed". "plethos" means "a multitude". "ichthyon" means "fish" (plural). "poly" means "many". "dierreseto" means "it was torn". "de" means "but/and". "ta diktya" means "the nets". "autōn" means "of them".
[LUK.5.7] And they bowed down to those sharing the other ship, so that those coming would join with them. And they came and filled both ships until they began to sink. [§]
kai kateneusan tois metochois en to hetero ploio tou elthontas syllabesthai autois kai elthon kai eplesan amphotera ta ploia hoste buthizesthai auta
This verse describes people bowing down to those sharing a ship with them, and then filling both ships to the point of sinking. The original text is Greek, not a name of God, so a literal translation is requested.
[LUK.5.8] And seeing Simon Peter fell to the knees of Jesus, saying: "Depart from me, for I am a sinful man, my Lord." [§]
Ee-don deh See-mon Peh-tros prose-peh-sen tois go-na-sin Yee-soos leh-gon: ex-el-theh ap' em-oo, hoh-tee an-air hah-mar-toh-los ei-mee, koo-ree-eh.
This verse describes Simon Peter falling to his knees before Jesus and asking him to depart. The speaker addresses Jesus as 'Lord'. The verse comes from the Gospel of Luke, chapter 5, verse 8. The original text is Koine Greek.
[LUK.5.9] For amazement surrounded him and all who were with him, concerning the abundance of the fish they had taken. [§]
thambos gar perieschen auton kai pantas tous sun auto epi te agra ton ichthuon hon synelabon
This verse describes a wonder or amazement encompassing someone and all those with them, regarding a multitude of fish they caught. The original language uses words denoting astonishment and a large quantity. It describes a scene of abundance and awe.
[LUK.5.10] And likewise Jacob and John, the sons of Zebedee, who were companions with Simon. And Jesus said to Simon: "Do not fear; from now on you will be a fisher of people." [§]
homoios de kai Iakobon kai Ioannen huious Zebedaiou, hoi esan koinonoi to Simoni. kai eipen pros ton Simona ho Iesous: me phobou; apo tou nun anthropos esei zogron.
This verse describes a scene where Jesus is speaking to Simon, also known as Peter, and his brother Andrew, along with James and John, the sons of Zebedee. Jesus tells Simon not to fear, and that from now on, he will be a fisher of people. The verse emphasizes a transition in Simon's life, from being a fisherman of fish to becoming a 'fisher' of people, meaning someone who brings others to faith.
[LUK.5.11] And having brought the ships onto the land, they left everything and followed him. [§]
kai katagagontes ta ploia epi ten gen aphentes panta ekolouthesan auto
This verse describes people bringing ships to land, leaving everything behind, and following someone. "kai" means "and". "katagagontes" is a participle meaning "having brought down". "ta ploia" means "the ships". "epi ten gen" means "onto the land". "aphentes" is a participle meaning "having left". "panta" means "all things" or "everything". "ekolouthesan" means "they followed". "auto" means "him".
[LUK.5.12] And it came to pass, being in one of the cities, that behold, a man full of leprosy; and seeing Jesus, falling on his face, he pleaded with him, saying, "my Lord, if you wish, you are able to cleanse me." [§]
Kai egeneto en to einai auton en mia ton poleon kai idou aner pleres lepras; idon de ton Iesoun, peson epi prosopon edeethe autou legon; kurie, ean theleis dunasai me katharisai.
This verse describes an event where a man full of leprosy sees Jesus and begs him for healing. The original text uses 'kurie' which refers to 'Lord'. We will translate this literally as 'my Lord'.
[LUK.5.13] And extending the hand, he touched him, saying, “I desire, may you be cleansed!” And immediately, the leprosy departed from him. [§]
kai ekteinas ten cheira hapsato autou legon: thelo, katharisthēti; kai eutheōs h lepra apēlthen ap’ autou.
This verse describes a healing. Someone extends their hand, touches a person afflicted with leprosy, and declares a desire for the person to be cleansed. Immediately, the leprosy departs from them. The verse does not mention God by name, but the act of healing is implied to be divine in origin. Since there are no names of God in the original verse, there will be no names to translate.
[LUK.5.14] And He commanded him to tell no one, but, having departed, show yourself to the priest and bring an offering concerning your purification as Moses ordered, as a witness to them. [§]
kai autos pareggeilen auto meekdeni eipeen, all' apelthoon deixon seauton toi hierei kai prosenege peri tou katharismou sou kathos prosetaxen Moses, eis marturion autois.
This verse is from the Gospel of Luke 17:14 in the original Koine Greek. It describes Jesus instructing a healed man to present himself to the priests and offer a sacrifice as commanded by Moses. The verse details the instruction to not tell anyone about the healing during the process of offering the sacrifice, using it as a testimony to the priests. Note that 'Moses' is a proper noun and thus is not translated.
[LUK.5.15] And the message about him was spreading further, and large crowds were gathering to hear and to be healed from their illnesses. [§]
dee-air-kheh-toh deh mal-lon ho lo-gos per-ee ow-too, kai sun-air-kheh-toh okh-loy pol-loy a-koo-in kai the-rap-eu-es-thai a-po ton as-the-nee-on ow-toon.
This verse describes that the message about him was spreading further and large crowds gathered to hear and be healed from their illnesses. 'διήρχετο δὲ μᾶλλον ὁ λόγος' means 'the message was passing further'. 'συνήρχοντο ὄχλοι πολλοὶ' means 'crowds were gathering many'. 'ἀκούειν' means 'to hear'. 'θεραπεύεσθαι' means 'to be healed'. 'ἀπὸ τῶν ἀσθενειῶν αὐτῶν' means 'from their illnesses'.
[LUK.5.16] He was withdrawing into the wildernesses and praying. [§]
He however was withdrawing into the wildernesses and praying.
This verse describes someone retreating into desolate areas to engage in prayer. The original Greek uses a participle construction indicating simultaneous action. 'He' refers to a previously mentioned subject. 'Withdrawing' is the action of moving away from populated areas. 'Wildernesses' denotes remote, uninhabited places. 'Praying' indicates the act of communicating with a divine power.
[LUK.5.17] And it came to be on one of the days that he was teaching, and there were sitting Pharisees and teachers of the law who had come from every town of Galilee and Judea and Jerusalem. And the power of Yahveh was to heal him. [§]
Kai egeneto en mia ton hemeron kai autos en didaskon, kai esan kathemenoi Pharisaioi kai nomodidaskaloi hoi esan eleluthothes ek pasis kome tes Galilaias kai Ioudaias kai Ierousalem; kai dynamis kuriou en eis to iasthai auton.
This verse describes a scene where a teacher is instructing, and Pharisees and teachers of the law from all over Galilee, Judea, and Jerusalem are present. The power of the Lord is present to heal him. 'Kai' means 'and'. 'Egeneto' means 'came to be'. 'Mia' means 'one'. 'Ton hemeron' means 'of the days'. 'Autos' means 'he'. 'Didaskon' means 'teaching'. 'Esan' means 'were'. 'Kathemenoi' means 'sitting'. 'Pharisaioi' means 'Pharisees'. 'Nomodidaskaloi' means 'teachers of the law'. 'Hoi' means 'who'. 'Eleluthothes' means 'having come'. 'Ek' means 'from'. 'Pasis' means 'all'. 'Kome' means 'town'. 'Tes' is a definite article. 'Galilaias' is 'Galilee'. 'Ioudaias' is 'Judea'. 'Ierousalem' is 'Jerusalem'. 'Dynamis' means 'power'. 'Kuriou' means 'of the Lord'. 'Eis' means 'to/into'. 'To iasthai' means 'the healing'. 'Auton' means 'him'.
[LUK.5.18] And behold, men were carrying on a bed a man who was paralyzed, and they were seeking to bring him in and place him before Him. [§]
kai idou andres pherontes epi klinēs anthrōpon hos ēn paralelymenos kai ezētoun auton eisenegein kai theinai [auton] enōpion autou.
This verse describes people carrying a paralyzed man on a bed, seeking to bring him before a certain individual. The original text uses terms which are not names of God, so no translation regarding God's names is needed. This is a straight translation of the given text.
[LUK.5.19] And not finding a way to bring him in through the crowd, having gone up onto the roof through the tiles, they lowered him with the mat into the middle in front of Jesus. [§]
kai mee heurontes poias eiseneghosin auton dia ton ochlon, anabantes epi to doma dia ton keramoon kathekan auton sun toi klinidio eis to meson emprosthen tou Iesou.
This verse describes a group of men lowering a paralyzed man through the roof to get him in front of Jesus. "kai" means "and". "mee heurontes" means "not finding". "poias" means "way". "eiseneghosin" means "to bring in". "auton" means "him". "dia ton ochlon" means "through the crowd". "anabantes" means "having gone up". "epi to doma" means "onto the roof". "dia ton keramoon" means "through the tiles". "kathekan" means "they lowered". "sun toi klinidio" means "with the mat". "eis to meson" means "into the middle". "emprosthen tou Iesou" means "in front of Jesus".
[LUK.5.20] And having seen the faith of them, he said, "Man, your sins are forgiven to you." [§]
kai idon ten pistin autōn eipen anthrōpe afeōntai soi hai hamartiai sou
This verse is from the Gospel of Luke 7:48. It describes a scene where someone’s faith is recognized, and forgiveness is declared. The verse literally says “and having seen the faith of them, he said, man, forgiven are to you the sins of you.” It’s important to note the somewhat unusual word order in the original language, which affects the translation into English.
[LUK.5.21] And the scribes and the Pharisees began to reason with one another, saying, "Who is this one who speaks blasphemies? Who is able to forgive sins except the one God alone?" [§]
kai arexanto dialogizestai hoi grammateis kai hoi Pharisaioi legontes tis estin houtos hos lalei blasphēmias tis dunatai hamartias apheinai ei mē monos ho theos
This verse, found in the Gospels, depicts the scribes and Pharisees questioning Jesus' authority after he forgave a man's sins. They reason that only God can forgive sins, and therefore, Jesus is claiming to be God, which they consider blasphemy. The verse is structured as a narrative reporting their internal discussion.
[LUK.5.22] And knowing the thoughts of them, Yahveh-given Jesus responded, saying to them, “What are you deliberating in your hearts?” [§]
epig-noos deh ho Iay-soos toos dee-a-lo-gee-smoos aw-toon ap-o-kree-theees ei-pen pros aw-toos tee dee-a-lo-gee-zes-the en tais kar-dee-ais hoo-moon
This verse is from the Gospel of Matthew 9:4 and Luke 11:17. It describes Yahveh-given Jesus knowing the thoughts of people and asking them what they are thinking in their hearts. The name 'Iay-soos' is a transliteration of the name 'Jesus', which is derived from the Hebrew 'Yeshua' meaning 'Yahveh is salvation'. 'Dia-lo-gee-smoos' refers to the inward reasoning or deliberation of the heart. 'Kar-dee-ais' references the seat of thought and feeling, the heart. 'Pros aw-toos' denotes speaking to those people.
[LUK.5.23] Which is easier, to say, 'your sins are released to you,' or to say, 'rise up and walk?' [§]
tis estin efkopteron, ei pein: a feontai soi hai hamartiai sou, ea ei pein: egeire kai peripatei;
This verse asks which is easier: to say to someone 'your sins are forgiven,' or to say 'rise and walk?' The original is in Koine Greek. We are focusing on a literal translation of the concepts expressed, disregarding theological tradition. The question is presented as a rhetorical device to demonstrate the power of the speaker, in this case, Jesus. Since we are not translating from a source text with names of God, this verse does not require any special naming conventions.
[LUK.5.24] But so that you may know that the Son of Humanity has authority on Earth to forgive sins – He said to the paralyzed man: I say to you, rise, and taking up your bed, go into your house. [§]
hina de eidēte hoti ho huios tou anthrōpou exousian echei epi tēs gēs aphienai hamartias – eipen tō paralelumenō: soi legō, egeire kai arras to klinidion sou poreuou eis ton oikon sou.
This verse is from the New Testament, specifically from the Gospel of Luke (5:24). It describes a healing miracle performed by what is called 'the Son of Humanity'. The verse intends to show that this figure has authority to forgive sins on Earth. The key phrase 'the Son of Humanity' is a common title for Jesus. 'Aphienai hamartias' means 'to forgive sins'.
[LUK.5.25] And immediately, rising before them, having gotten up from where he was lying, he went to his home, glorifying the God. [§]
kai parakhrema anastas enopion autōn, aras eph’ ho katekeito, apēlthen eis ton oikon autou doxazōn ton theon.
This verse describes someone immediately rising before others, getting up from where they were lying, going to their home, and glorifying God. "Parakhrema" means immediately or at once. "Enopion autōn" means before them. "Eph’ ho katekeito" means upon what he was lying. "Ton oikon autou" means his home. "Doxazōn ton theon" means glorifying God.
[LUK.5.26] And a trance took all, and they glorified the God, and they were filled with fear, saying that we have seen remarkable things today. [§]
kai ekstasis elaben hapantas kai edoxazon ton theon kai eplethesan phobou legontes hoti eidomen paradoxa simeron.
This verse comes from the account of the Transfiguration of Jesus. "Kai" means 'and'. "Ekstasis" refers to a state of overwhelming emotion, a trance. "Elaben" means 'they took' or 'they received'. "Hapantas" means 'all'. "Edoxazon" means 'they glorified'. "Ton theon" means 'the God'. "Eplethesan" means 'they were filled'. "Phobou" means 'with fear'. "Legontes" means 'saying'. "Hoti" means 'that'. "Eidomen" means 'we have seen'. "Paradoxa" means 'paradoxes' or 'remarkable things'. "Simeron" means 'today'.
[LUK.5.27] And after these things, he went out and observed a tax booth with the name Levi sitting at the tax booth, and he said to him: "Follow me." [§]
Kai meta tauta exelthen kai etheasato telonion onomati Leuin kathemenon epi to telonion, kai eipen auto: akoluthei moi.
This verse describes an event following some prior events. Someone exits and observes a tax collector named Levi sitting at his tax booth. The person then speaks to Levi, telling him to follow.
[LUK.5.28] And having left everything, rising, he follows him. [§]
kai katalipon panta anastás ēkolouthei autō
This verse is from the New Testament, specifically the Gospel of Luke (5:28). It describes Levi (Matthew) leaving everything to follow Jesus. 'kai' is 'and'. 'katalipon' is a participle meaning 'having left' or 'leaving'. 'panta' means 'all things' or 'everything'. 'anastás' means 'having risen' or 'rising'. 'ēkolouthei' means 'he follows'. 'autō' means 'him'.
[LUK.5.29] And he made a great feast for Levi in his house, and there was a large crowd of tax collectors and others who were reclining with him. [§]
Kai epoiesen dochēn megalēn Leuis autō en tēi oikia autou, kai ēn ochlos polys telōnōn kai allōn hoi ēn met’ autōn katakeimenoi.
This verse describes Levi making a great feast in his house, and a large crowd of tax collectors and others reclining with him. The original text is from the Gospel of Luke (5:29). The names present are Levi, who is also called Matthew, and a gathering of those considered sinners by the religious authorities.
[LUK.5.30] And the Pharisees and the scribes of them were murmuring to the disciples of Him, saying, "Why with the tax collectors and the sinners do you eat and drink?" [§]
kai egonguzon hoi Pharisaihoi kai hoi grammateis autōn pros tous mathētās autou legontes: dia ti meta tōn telōnōn kai hamartōlōn esthiēte kai pinete?
This verse details a complaint lodged by the Pharisees and scribes against Jesus' disciples. They question why the disciples associate with tax collectors and sinners, specifically why they eat and drink with them. The original text is in Koine Greek. The translation aims for literal accuracy, reflecting the original phrasing as closely as possible while maintaining grammatical correctness in English.
[LUK.5.31] And having responded, Jesus said to them: ‘Those who are healthy do not have need of a physician, but those who are unwell do.’ [§]
kai apokritheis ho Iesous eipen pros autous: ou chreian echousin hoi hygiainontes iatrou all' hoi kakos echontes
This verse is from the Greek text of the Gospel of Matthew (9:12). It describes Jesus' response to criticism for dining with tax collectors and sinners. The verse states that those who are well do not need a physician, but those who are sick do. The names used in this verse are not names of God, and therefore do not need translation. The verse relies on proper names of people, such as 'Jesus,' which will be kept as is.
[LUK.5.32] I have not come to call righteous people, but sinners to repentance. [§]
ook eh-lee-loo-tha ka-les-ai di-kai-os al-lah ha-mar-to-loos eis me-ta-noi-an
This verse is from the Gospel of Luke (5:32). It states that Jesus did not come to call the righteous, but sinners to repentance. The original language is Koine Greek. We will translate the names of God (if any appear) literally, as requested. This verse does not contain any names of God, so the translation will focus on direct equivalency.
[LUK.5.33] And they said to him, the disciples of John fast often and make requests similarly, and also those of the Pharisees, but yours eat and drink. [§]
Hoi de eipan pros auton, hoi mathetai Ioannou nesteuousin pukna kai deeseis poiountai homoios kai hoi ton Pharisaion, hoi de soi esthiousin kai pinousin.
This verse recounts a question posed to a figure, likely Jesus, regarding the practices of his disciples compared to those of John the Baptist and the Pharisees. The question centers on why Jesus’ followers do not fast or pray as frequently as the others, and why they partake in meals and drinks while the others abstain. The verse highlights a perceived difference in religious practice and seeks an explanation for it.
[LUK.5.34] And Jesus said to them: Are you unable to make the sons of the wedding celebration fast, while the groom is with them? [§]
ho de Iesous eipen pros autous: me dunasthe tous huious tou numphonos en ho ho numphios meta auton estin poiesai nesteusai?
This verse comes from the Gospel of Matthew, chapter 9, verse 15. It involves a discussion about fasting and the presence of a groom at a wedding. The original text utilizes concepts of companionship and appropriate behavior during a celebratory period. The core meaning is a rhetorical question asking if it is appropriate to ask wedding guests to fast while the groom is still with them.
[LUK.5.35] Days will come, and when the bridegroom is taken away from them, then they will fast on those days. [§]
el-eu-son-tai deh he-me-rai, kai ho-tan a-par-thee ap' au-ton ho num-phi-os, tote ne-steu-sou-sin en ek-ei-nais tais he-me-rais.
This verse discusses a time when 'the bridegroom' will be taken away, and those who are with him will fast during those days. 'El' appears as part of the word for 'days'. This indicates a reference to the Gods' time, or perhaps a time blessed by the Gods. The verse describes a future event.
[LUK.5.36] He was also speaking a parable to them, saying that no one tears a piece from a new garment and places it on an old garment. If he does not, he will tear the new one, and the piece from the new one will not agree with the old one. [§]
He was also speaking a parable to them, saying that no one tears a piece from a new garment and places it on an old garment. If he does not, he will tear the new one, and the piece from the new one will not agree with the old one.
This verse, as presented, is actually Greek, not from the original texts containing the names of God. It’s a teaching of Jesus. There are no names of God to translate within the verse. The verse is about not mixing the new with the old, and is presented as a parable. The verse uses imagery of tearing cloth to illustrate a point about religious innovation. Because it is Greek, it is translated as literally as possible, maintaining the flow of the original message. There is no need to translate any names of God as none are present in the original text.
[LUK.5.37] And no one throws new wine into old wineskins. But if not, the new wine will tear the wineskins, and itself will be poured out, and the wineskins will be lost. [§]
kai oudeis ballei oinon neon eis askous palaious; ei de me ge, rhexei ho oinos ho neos tous askous kai autos ekchuthesetai kai hoi askoi apolountai.
This verse comes from the Gospel of Luke, chapter 5, verse 38. It’s a saying of Yeshua about not putting new wine into old wineskins. 'kai' means 'and'. 'oudeis' means 'no one'. 'ballei' means 'throws'. 'oinon' means 'wine'. 'neon' means 'new'. 'eis' means 'into'. 'askous' means 'wineskins'. 'palaious' means 'old'. 'ei de me ge' is a conditional phrase meaning 'but if not'. 'rhexei' means 'will tear'. 'ho oinos ho neos' means 'the new wine'. 'tous askous' means 'the wineskins'. 'kai autos' means 'and itself'. 'ekchuthesetai' means 'will be poured out'. 'hoi askoi' means 'the wineskins'. 'apolountai' means 'will be lost'.
[LUK.5.38] But new wine must be put into new wineskins, lest the wineskins burst and the wine be spilled. [§]
al-lah oy-non neh-on eis ash-koos kai-noos bleh-teh-on
This verse comes from the Gospel of Matthew 9:17 and Luke 5:38. It is describing a parable about not putting new wine into old wineskins. "Allah" is a reference to God. "Oy-non neh-on" means new wine. "Eis" means into. "Ash-koos kai-noos" means new wineskins. "Bleh-teh-on" means must be put. It's a directive that new wine needs new containers.
[LUK.5.39] And no one drinking old wine desires new wine, for he says, 'The old is good.' [§]
kai oudeis pion palaios thelei neon. legei gar ho palaios chrestos estin.
This verse discusses a preference for the old over the new, specifically concerning wine. "kai" means and. "oudeis" means no one. "pion" means drinker. "palaios" means old. "thelei" means wants/desires. "neon" means new. "legei" means says. "gar" means for/because. "ho" is the definite article, the. "chrestos" means good/useful. "estin" means is.
LUK.6
[LUK.6.1] And it happened on a Sabbath that he was walking through fields of grain, and his disciples were picking and eating the stalks with their hands. [§]
Eh-gen-et-o deh en sab-bat-o di-ap-or-eu-es-thai au-ton di-a spor-im-on, kai etil-lon hoi ma-the-tai au-tou kai es-the-on tous stak-yas pso-chon-tes tais her-sin.
This verse describes an event taking place on the Sabbath, where Jesus was walking through grain fields and his disciples were picking and eating the grain.
[LUK.6.2] Indeed, some of the Pharisees said, "What are you doing that is not permitted on the Sabbaths?" [§]
tinees deh ton Pharisaion eipan: tee poieete ho ouk exestin tois sabbasin?
This verse is from the Gospel of Luke, chapter 6, verse 2. It records some Pharisees questioning why Jesus’ disciples were doing what was not permitted on the Sabbath. 'tinees' means 'some'. 'deh' is a particle indicating 'indeed'. 'ton Pharisaion' means 'of the Pharisees'. 'eipan' means 'said'. 'tee poieete' means 'what you are doing'. 'ho' is a relative pronoun. 'ouk exestin' means 'is not permitted'. 'tois sabbasin' means 'on the Sabbaths'.
[LUK.6.3] And responding to them, Jesus said: "Have you not also read what David did when he was hungry, he and those who were with him? [§]
kai apokritheis pros autous eipen ho Iesous: oude touto anegnote o epoidesen Dauid hote epinasen autous kai hoi meta autou [ontes]
This verse comes from a non-original source text and represents a translation from the original Greek. It describes a response of Jesus to those around him, referencing a past event involving David and his companions when they were hungry. The verse begins with 'and responding to them, Jesus said…' and references a situation David found himself in.
[LUK.6.4] As he entered the house of God and, having taken the breads of the offering, ate and gave to those with him, which it is not permissible for anyone to eat unless only the priests? [§]
hos eiselthen eis ton oikon tou theou kai tous artous tes protheseos labon efagen kai edoken tois met’ autou, hous ouk exestin phagein ei me monous tous hiereis?
This verse describes someone entering the house of God and eating the bread of the offering, then giving it to those with him, which was not permissible except for the priests. The key terms for our translation are 'theos' meaning 'God' and 'oikos' meaning 'house'. We are sticking to a literal translation of these terms as 'God' and 'house' respectively, despite the traditional 'temple'.
[LUK.6.5] And he was saying to them, "my Lord is of the Sabbath, the son of the man." [§]
kai elegen autois: kurios estin tou sabbatou ho huios tou anthropos.
This verse is from the Gospel of Luke 6:5. It is originally written in Koine Greek. 'kai' means 'and'. 'elegen' means 'he was saying'. 'autois' means 'to them'. 'kurios' means 'Lord'. 'estin' means 'is'. 'tou sabbatou' means 'of the Sabbath'. 'ho huios tou anthropos' means 'the son of the man'. This verse describes Jesus asserting his authority over the Sabbath.
[LUK.6.6] And it happened on another Sabbath that he went into the synagogue and taught. And a man was there whose right hand was dried up. [§]
And it came to pass on another Sabbath, that he entered into the synagogue and was teaching. And there was a man there, and his right hand was withered.
This verse describes an event taking place on a Sabbath day, where a man with a withered hand is present while Jesus is teaching in a synagogue. The original text is in Koine Greek. There are no names of God in this verse to translate.
[LUK.6.7] The scribes and the Pharisees were watching him, if he heals on the Sabbath, so that they may find an accusation against him. [§]
hoi grammateis kai hoi Pharisaioi pareterounto auton ei en to sabbato therapeuei hina heurisko katēgorein autou
This verse describes the scribes and Pharisees watching Jesus to see if he heals on the Sabbath, so they may find an accusation against him. "Hoi" simply means "the." "Grammateis" means "scribes" or "writers." "Pharisaioi" refers to the Pharisees. "Pareterounto" means "they were watching." "Auton" is a pronoun meaning "him." "Ei" means "if." "En to sabbato" means "on the Sabbath." "Therapeuei" means "he heals." "Hina" means "so that" or "in order that." "Heurisko" means "they may find." "Katēgorein" means "to accuse."
[LUK.6.8] But he knew their thoughts, and he said to the man who had a dry hand: "Rise and stand in the middle." And having risen, he stood. [§]
autos de aidei tous dialogismos autōn, eipen de tō andri tō xēran echonti tēn cheira: egeire kai stēthi eis to meson: kai anastās estē.
This verse describes a scene where someone knows the thoughts of others, and instructs a man with a withered hand to stand in the middle of the group. The verse indicates that the man followed the instruction and stood up.
[LUK.6.9] And Jesus said to them: I ask you, is it permissible on the Sabbath to do good, or to do harm, to save a soul, or to destroy it? [§]
eipen de ho Iēsous pros autous: eperōtō humas ei exesti tō sabbatō agathopoiein ē kakopoiein, psychēn sōsai ē apolesai?
This verse is from the New Testament, specifically the Gospel of Luke. It recounts a moment where Jesus questions his listeners about the nature of the Sabbath. The verse directly asks if it is permissible to do good, or to do harm, to save a life, or to destroy it, on the Sabbath.
[LUK.6.10] And having looked at all of them, he said to him: "Extend your hand." And he did so, and his hand was restored. [§]
kai periblepsamenos pantas autous eipen auto: ekteinon ten cheira sou. ho de epoiesen kai apokatestathe he cheir autou.
This verse describes a scene where someone looks at everyone present and tells another person to extend their hand. When the person does so, their hand is restored. The original verse is in Koine Greek, not the original Biblical languages, and contains no names of God. Therefore, translation of names of God is not applicable in this instance. This is a literal translation of the Greek text itself.
[LUK.6.11] They, however, were filled with foolishness and discussed with one another what they should do to Yeshua. [§]
They however were filled with foolishness and discussed with each other what they might do to Yeshua.
This verse describes people being filled with unwise thoughts and then conspiring about how to act against Yeshua. The verse does not directly mention God, but implies conflict with a figure named Yeshua.
[LUK.6.12] And it came to pass in those days that he went out into the mountain to pray, and he continued through the night in the prayer of the Gods. [§]
And it came to pass in those days that he went out into the mountain to pray, and he was continuing through the night in the prayer of God.
This verse describes a person going to a mountain to pray and spending the entire night in prayer. The original text uses language that emphasizes a prolonged duration of prayer, specifically identifying it as being directed towards 'the Gods'.
[LUK.6.13] And when the day came, he spoke to his students, and selecting twelve from among them, he named them apostles. [§]
Kai hote egeneto hemera, prosephoneesen tous mathetas autou, kai eklexamenos ap' autōn dodeka, hous kai apostolous onomasen.
This verse describes a moment when, at a certain day, the speaker called to his students, and choosing twelve from among them, he named them apostles.
[LUK.6.14] Simon, whom he also named Peter, and Andrew, the brother of him, and Jacob and John and Philip and Bartholomew. [§]
Simon whom also he named Peter, and Andrew the brother of him, and Jacob and John and Philip and Bartholomew
This verse lists the names of several disciples. “Simon” and “Andrew” are straightforward transliterations. “Peter” is a renaming of Simon. “Jacob” and “John” are standard names. “Philip” and “Bartholomew” are also names that can be directly transliterated. There are no names of God in this verse.
[LUK.6.15] And Matthew and Thomas and James, son of Alphaeus, and Simon, the one called the Zealot. [§]
kai Matthaion kai Thoman kai Iakobon Halphaiou kai Simona ton kaloumenon zeloten
This verse lists the names of several disciples. Each name is followed by a clarifying phrase in some instances. The word 'kai' means 'and'. 'ton' is a masculine definite article, equivalent to 'the'. 'kaloumenon' means 'called'.
[LUK.6.16] And Judas, the son of Jacob, and Judas Iscariot, who became the betrayer. [§]
kai Ioudan Iakobou kai Ioudan Iskarioth, hos egeneto prodotes.
This verse lists two individuals named Ioudan (Judas) associated with Jacob and Judas Iscariot, who is identified as the betrayer. The word 'kai' means 'and'. 'hos' means 'who'. 'egeneto' means 'became'. 'prodotes' means 'betrayer'.
[LUK.6.17] And descending with them, he stood on a level place, and a large crowd of his disciples, and a great multitude of the people from all Judea and Jerusalem and the coastal region of Tyre and Sidon. [§]
Kai katabas met’ autōn estē epi topou pedinou, kai ochlos polys mathētōn autou, kai plēthos poly tou laou apo pasēs tēs Ioudaias kai Ierousalēm kai tēs paralious Tyrou kai Sidōnos.
This verse describes Jesus descending with his disciples and stopping on a plain. A large crowd of his disciples and a great multitude of people from Judea, Jerusalem, and the coastal regions of Tyre and Sidon are present. The verse is from the Gospel of Luke chapter 6 verse 17.
[LUK.6.18] The ones having come were to hear of him and to be healed from their diseases, and the ones being troubled by unclean spirits were being healed. [§]
hoi elthon akousai autou kai iathenai apo ton noson autōn, kai hoi enochloumenoi apo pneumaton akatharton etherapeuonto
This verse describes people coming to hear and be healed by a divine being. The people are suffering from illnesses and unclean spirits. The divine being heals those afflicted by the unclean spirits. Note that 'hoi' refers to 'the' (plural). 'Elthon' refers to 'having come'. 'Akousai' refers to 'to hear'. 'Iathenai' refers to 'to be healed'. 'Autou' refers to 'of him'. 'Noson' refers to 'diseases'. 'Enochloumenoi' refers to 'being troubled'. 'Pneumaton' refers to 'spirits'. 'Akatharton' refers to 'unclean'. 'Etherapeuonto' refers to 'were being healed'.
[LUK.6.19] And the whole crowd sought to touch him, because power from him was going forth and it healed everyone. [§]
kai pas ho ochlos ezetoun haptesthai autou, hoti dunamis par’ autou exercheto kai iato pantas.
This verse describes a crowd seeking to touch Jesus, believing power flowed from him and healed all who were afflicted. The verse uses the definite article 'the' before 'crowd' and 'power'. 'Exercheto' is an imperfect verb, implying continuous or repeated action. 'Iato' is also a verb, indicating healing. 'Pantas' means 'all'.
[LUK.6.20] And he himself lifting up his eyes to his disciples said: Blessed are the poor, for yours is the kingdom of God. [§]
Kai autos epareas tous ophthalmos autou eis tous mathetas autou legein: Makarioi hoi ptochoi, hoti humetera estin he basileia tou theou.
This verse is from the Gospel of Luke 6:20. It describes Jesus looking at his disciples and speaking to them, declaring blessed are those who are poor, for the kingdom of God is theirs. "Kai" means "and". "autos" means "he himself". "epareas" means "lifted up". "ophthalmos" means "eyes". "mathetas" means "disciples". "legein" means "to say". "Makarioi" means "blessed". "hoi" means "the". "ptochoi" means "poor". "hoti" means "for". "humetera" means "yours". "estin" means "is". "he" means "the". "basileia" means "kingdom". "tou" means "of". "theou" means "God".
[LUK.6.21] Happy are those who hunger now, because you will be filled. Happy are those who weep now, because you will laugh. [§]
makarioi hoi peinontes nun, hoti hortasthese. makarioi hoi klaiontes nun, hoti gelasete.
This verse is from the Gospel of Luke, chapter 6, verse 21. The word "makarioi" is often translated as "blessed," but a more literal rendering is "happy" or "fortunate". "Hoi" means "the". "Peinontes" means "those who hunger". "Nun" means "now". "Hoti" means "that" or "because". "Hortasthese" is a future tense verb meaning "you will be filled". "Klaiontes" means "those who weep". "Gelasete" is a future tense verb meaning "you will laugh".
[LUK.6.22] Blessed are you when people hate you, and when they exclude you, and reproach you, and cast out your name as evil, because of the son of man. [§]
makarioi este hotan misēsōsin humas hoi anthrōpoi kai hotan aphorisōsin humas kai oneidisōsin kai ekbalōsin to onoma humōn hōs ponērōn heneka tou huiou tou anthrōpou
This verse comes from Luke 6:22. "Makarioi" means blessed. "Este" is the second-person plural present indicative of "to be." "Hotan" means when. "Misēsōsin" means they will hate. "Humas" means you. "Anthrōpoi" means people. "Aphorisōsin" means they will exclude. "Oneidisōsin" means they will reproach. "Ekbalōsin" means they will cast out. "Onoma" means name. "Hōs" means as. "Ponērōn" means evil. "Heneka" means because of. "Huios" means son. "Anthrōpou" means of man.
[LUK.6.23] Rejoice on that day and leap for joy, for your reward is great in the heavens. For in the same way did their fathers do to the prophets. [§]
kharee-teh en ek-ei-neh tee hee-mer-ah kai skeer-tee-sah-teh, ee-doo gar ho mis-thos hoo-mon po-loos en toe oo-ra-noh; ka-ta ta au-ta gar e-poi-oan tois pro-fee-tais hoi pa-teh-res au-toon.
This verse is from the Greek translation of the Old Testament (Septuagint). It speaks of reward and how past generations treated the prophets. 'Kharee-teh' is an imperative form of a verb meaning to rejoice. 'Skeertee-sah-teh' means to leap for joy. 'Misthos' means reward. The phrase 'kata ta auta' means 'in the same way'.
[LUK.6.24] But woe to you who are rich, because you have received your comfort. [§]
But woe to you who are rich, for you have received your comfort.
This verse, originating from Luke 6:24, expresses a lament directed towards those who possess wealth. It implies that their material comfort has become a hindrance to seeking or receiving true solace or encouragement. The word "woe" indicates a coming judgment or hardship. The comfort mentioned isn't necessarily a negative thing in itself, but the verse suggests it becomes a barrier to spiritual needs.
[LUK.6.25] Woe to you who are filled now, for you will hunger. Woe to you who are laughing now, for you will mourn and weep. [§]
ouai humin, hoi empeplēsmenoi nūn, hoti peinasete. ouai, hoi gelōntes nūn, hoti penthēsete kai klausete.
This verse is from the Gospel of Luke, chapter 6, verse 25. It is a warning from Yahveh. "Ouai" is an interjection expressing woe. "Humin" means "to you". "Hoi" means "the". "Empeplēsmenoi" means "filled". "Nūn" means "now". "Hoti" means "that". "Peinasete" means "you will hunger". "Gelōntes" means "laughing". "Penthēsete" means "you will mourn". "Klausete" means "you will weep".
[LUK.6.26] Woe to you when everyone speaks well of you, for their ancestors did the same thing to the false prophets. [§]
ouai hotan humas kalos eiposin pantes hoi anthropoi; kata ta auta gar epoioun tois pseudoprophetais hoi pateres autōn.
This verse is from the Gospel of Luke, chapter 6, verse 26. It is a warning from Jesus about the reception his followers will receive. It states that woe to those who are spoken well of by all people, because their ancestors did the same thing to false prophets.
[LUK.6.27] But I say to you who are listening: love your enemies, and do good to those who hate you. [§]
All' humin lego tois akouousin: agapate tous echthrous humon, kalos poiete tois misousin humas.
This verse is from the Gospel of Matthew, chapter 5, verse 44. It instructs listeners to love their enemies and do good to those who hate them. The terms here are straightforward: 'humin' is 'you' (plural), 'lego' is 'I say', 'tois akouousin' is 'to those who are listening', 'agapate' is 'love', 'tous echthrous humon' is 'your enemies', 'kalos poiete' is 'do good', and 'tois misousin humas' is 'to those who hate you'.
[LUK.6.28] Bless those who curse you, pray concerning those who harass you. [§]
eulogete tous kataromenous humas, proseuchesthe peri ton epireazonton humas.
This verse comes from the teachings of Yeshua (Jesus) in the Gospel of Matthew, chapter 5, verse 44. It instructs listeners to bless those who curse them, and to pray for those who mistreat them. The original verse is in Koine Greek. We are treating the divine names as they appear, literally translated.
[LUK.6.29] To the one striking you on the jaw, offer also the other. And from the one taking your garment and your tunic, do not hinder them. [§]
to tupontiti se epi ten siagona pareche kai ten allēn, kai apo tou airontos sou to himation kai ton chitona mē kōluseis.
This verse comes from the Gospel of Matthew, chapter 5, verse 40. It describes what someone should do when they are being asked for something. Specifically, it refers to legal disputes where someone might seize possessions. "tupōnti" refers to the one striking or slapping you, "siagona" is the jaw, and "airontos" refers to the one taking your garment. The verse advises offering more than what is asked for. The text is from the Septuagint.
[LUK.6.30] To everyone who asks of you, you give, and from the one taking your things, do not demand. [§]
Pan-tee ai-toon-tee seh dee-doo, kai a-po too ai-ron-tos ta sa mee a-pai-tei.
This verse appears to be from a very early, perhaps pre-standardized, version of a text that ultimately became part of the New Testament. It expresses a principle of prayer and provision. 'Pan-tee ai-toon-tee' means 'to everyone who asks of you.' 'Seh dee-doo' means 'you give.' 'Kai' means 'and.' 'A-po too ai-ron-tos ta sa' means 'from the one taking your things.' 'Mee a-pai-tei' means 'do not demand.' It's important to understand that this is not a standardized biblical text, so literal accuracy is key.
[LUK.6.31] And as you wish the people may do to you, do similarly to them. [§]
Kai kathos thelete hina poiōsin humin hoi anthrōpoi poiete autois homoios.
This verse is from the New Testament, specifically Luke 6:31. It expresses the Golden Rule. "Kai" means "and". "Kathos" means "as". "Thelete" means "you wish". "Hina" means "that". "Poiōsin" means "they may do". "Humin" means "to you". "Hoi anthrōpoi" means "the people". "Poiete" means "do". "Autois" means "to them". "Homoios" means "similarly". The verse speaks of wishing people would treat you a certain way, and then behaving that same way towards them.
[LUK.6.32] And if you love those who love you, what grace is to you? For even the sinners love those who love themselves. [§]
kai ei agapate tous agapontas humas, poia humin charis estin? kai gar hoi hamartoloi tous agapontas autous agapousin.
This verse asks a rhetorical question about the nature of love and grace. It suggests that loving those who love you is not particularly praiseworthy, as even sinners do that. The verse challenges the listeners to consider a higher standard of love. 'kai' means 'and', 'ei' means 'if', 'agapate' means 'you love', 'τους' means 'those', 'humas' means 'you', 'poia' means 'what', 'charis' means 'grace', 'estin' means 'is', 'gar' means 'for', 'hoi' means 'the', 'hamartoloi' means 'sinners', and 'autous' means 'themselves'.
[LUK.6.33] And if you do good to those doing good to you, what grace is to you? And the sinners do the same. [§]
kai [gar] ean agathopoiete tous agathopoiountas humas, poia humin charis estin? kai hoi hamartoloi to auto poiouosin.
This verse discusses the nature of loving those who love you. It asks what reward there is in doing good to those who do good to you, as even sinners do the same. The verse is taken from the Gospel of Luke 6:33. The word 'gar' is often translated as 'for' or 'indeed', but adds emphasis. 'Ean' is 'if'. 'Agathopoiete' means 'you do good'. 'Tous agathopoiountas humas' means 'those doing good to you'. 'Poia humin charis estin?' means 'what grace is to you?' or 'what reward is there for you?'. 'Hoi hamartoloi' means 'the sinners'. 'To auto poiouosin' means 'they do the same'.
[LUK.6.34] And if you lend to those from whom you hope to receive back, what grace is there for you? Even sinners lend to sinners so that they may receive back the same amount. [§]
kai ean danisete par hon elpizete labein, poia humin charis estin; kai hamartoloi hamartolois danizousin hina apolabosin ta isa.
This verse asks a rhetorical question about lending with expectation of return. It suggests that lending to those who can repay you offers no special benefit, as even sinners lend to other sinners expecting equal repayment. The verse comes from Luke 6:34, and relies on understanding of the cultural and financial practices of the time.
[LUK.6.35] But love your enemies and do good, and lend to them, hoping for nothing in return. And your reward will be great, and you will be sons of the Most High, because God is kind even to the unthankful and the evil. [§]
plen agapate tous echthrous humon kai agathopoiete kai danizete meden apelpizontes kai estatē ho misthos humōn polys kai esesthe huioi hypsistou hoti autos chrēstos esti epì tous acharistous kai ponērous.
This verse comes from Luke 6:35 in the New Testament. It instructs believers to love their enemies, do good to them, lend to them without expecting repayment, and promises a great reward as well as sonship to the Most High because God is kind even to the unthankful and wicked.
[LUK.6.36] Become compassionate, just as your Father is compassionate. [§]
Gineshte oiktirmones kathos kai ho pater hymon oiktirmon estin.
This verse is from the New Testament, specifically Luke 6:36. The word 'gineshte' is a command meaning 'become'. 'Oiktirmones' means compassionate or merciful. 'Kathos' means 'as' or 'just as'. 'Ho pater hymon' means 'your father'. 'Oiktirmon' means compassionate or merciful. 'Estin' means 'is'. This verse is a call to emulate the compassion of God.
[LUK.6.37] And do not judge, and you will not be judged; and do not condemn, and you will not be condemned. Release, and you will be released. [§]
Kai me krinete, kai ou me krithēte; kai me katadikazete, kai ou me katadikasthēte. Apoluete, kai apoluthēsete.
This verse is from the Gospel of Luke, chapter 6, verse 37. It is a command against judging others and a promise of reciprocal treatment. “Kai” means “and”. “Mē” is a negative particle meaning “not”. “Krinete” is the second person plural present active subjunctive of “krino”, meaning “to judge”. “Ou me krithēte” is a double negative, emphasizing “do not be judged”. “Katadikazete” is the second person plural present active subjunctive of “katadikazo”, meaning “to condemn”. “Katadikasthēte” is the second person plural future passive indicative of “katadikazo”. “Apoluete” is the second person plural present active imperative of “apoluō”, meaning “to release, to forgive”. “Apoluthēsete” is the second person plural future passive indicative of “apoluō”.
[LUK.6.38] Give, and it will be given to you; a good measure, pressed down, shaken together, and overflowing, they will give into your embrace; for with whatever measure you measure, it will be measured back to you. [§]
didote, kai dothēsetai hymin; metron kalon pepiesmenon sesaleumenon hyperekchynnomenon dōsousin eis ton kolpon hymōn; hō gar metron metreite antimetrhsetai hymin.
This verse is from the Gospel of Luke 6:38. It speaks of giving and receiving, and the principle of reciprocity. The core idea is that the measure with which one gives will be the same measure one receives back. Each term is a verb or noun, with emphasis on the act of giving and receiving. 'Metron' refers to a measure, a standard, or a rule.
[LUK.6.39] And he also spoke a saying to them: Is it possible for a blind one to guide a blind one? Will not both fall into a pit? [§]
Ei-pen de kai pa-ra-bo-len au-tois: mee-tee doo-na-tai tuph-los tuph-lon ho-dee-gein? oo-chee am-pho-te-roi eis bo-thoo-non em-pe-soon-tai?
This verse comes from the Gospel of Luke (11:39 in most English Bibles). It is a saying of Yeshua (Jesus). The verse utilizes a rhetorical question. ‘Ei-pen’ means ‘said’. ‘parabolen’ means ‘parable’ or ‘saying’. ‘tuphlos’ means ‘blind’. ‘ho-dee-gein’ means ‘to guide’. ‘bo-thoo-non’ means ‘a pit’ or ‘a ditch’. ‘em-pe-soon-tai’ means ‘will fall’. The verse questions whether a blind person is able to lead another blind person and if both would then fall into a ditch.
[LUK.6.40] A disciple is not above the teacher, but everyone will be perfected as his teacher. [§]
ook estin mathetes huper ton didaskalon; katertismenoh deh pas estai hos ho didaskalos autou.
This verse speaks about discipleship and the goal of a disciple being like their teacher. "ook estin" means "is not". "mathetes" means "disciple". "huper ton didaskalon" means "above the teacher". "katertismenoh deh pas estai" means "but everyone will be perfected". "hos ho didaskalos autou" means "as the teacher of him".
[LUK.6.41] But what do you see, the splinter that is in the eye of your brother, yet you do not perceive the beam that is in your own eye? [§]
Ti de blepeis to karphos to en to ophthalmo tou adelphou sou, ten de dokon ten en to idio ophthalmo ou katanoeis?
This verse is from the account of Jesus' Sermon on the Mount. It poses a rhetorical question about hypocrisy, specifically pointing out the folly of noticing a small flaw in another person while ignoring a larger flaw in oneself. "Ti" means 'what', "de" is a conjunction like 'and' or 'but', "blepeis" means 'you see', "to karphos" is 'the splinter', "en to ophthalmo" means 'in the eye', "tou adelphou sou" is 'of your brother', "ten de dokon" is 'and the beam', "en to idio ophthalmo" means 'in your own eye', and "ou katanoeis" means 'you do not perceive'.
[LUK.6.42] How are you able to say to your brother, "Brother, allow me to remove the splinter in your eye," while you yourself do not perceive the beam in your own eye? Hypocrite, first remove the beam from your own eye, and then you will clearly see to remove the splinter in your brother’s eye. [§]
How are you able to say to your brother, 'Brother, allow me to remove the splinter in your eye,' while you yourself do not perceive the beam in your own eye? Hypocrite, first remove the beam from your own eye, and then you will clearly see to remove the splinter in your brother's eye.
This verse uses rhetorical questions and direct address to expose the hypocrisy of someone who criticizes others for small faults while ignoring their own larger ones. The verse employs imagery of a small splinter in another's eye versus a large beam in one's own. The original text is Greek, but the request is for a translation based on literal naming conventions, assuming the source material is a version of the gospel account that would originally have used names for God consistent with the given guidelines (though the verse itself does not reference names for God).
[LUK.6.43] For a tree is not making good fruit rotten, nor again is a rotten tree making fruit good. [§]
Ou gar estin dendron kalon poioun karpon sapron, oude palin dendron sapron poioun karpon kalon.
This verse is from the Gospel of Matthew, chapter 7, verse 18. It uses the concept of a tree and its fruit as a metaphor for a person's actions and character. 'Dendron' means tree. 'Kalon' means good. 'Sapron' means rotten. 'Poioun' means making or producing. 'Oude' means nor or and not. 'Palin' means again.
[LUK.6.44] For each tree is known by its own fruit, because one does not gather figs from thorns, nor do they harvest grapes from brambles. [§]
hekaston gar dendron ek tou idiou karpou ginosketa: ou gar ex akanthon sulllegousin suka oude ek batou staphulen trugosin.
This verse discusses how a tree is known by its fruit. It states that one does not gather figs from thorns or grapes from brambles. The verse uses 'hekaston' which is 'each' or 'every', and 'dendron' meaning 'tree'. 'Karpou' is 'fruit'. The verse employs negative statements using 'ou' meaning 'not'. 'Akanthon' means 'thorn'. 'Suka' means 'figs'. 'Batou' means 'bramble'. 'Staphulen' means 'grapes'. 'Trugosin' means 'they harvest'.
[LUK.6.45] The good person from the good treasure of the heart speaks good, and the evil person from the evil speaks evil. For from the abundance of the heart the mouth speaks. [§]
ho agathos anthropos ek tou agathou thesaurou tes kardias propherei to agathon, kai ho poneros ek tou ponerou propherei to poneron; ek gar perisseumatos kardias lalei to stoma autou.
This verse speaks about the nature of a good person and an evil person, and how their words reflect what is stored within their hearts. The word 'agathos' means 'good', 'poneros' means 'evil', 'kardia' means 'heart', and 'stoma' means 'mouth'. The verse is making an analogy between treasures and the heart, meaning that the heart stores up things, and those things come out in speech.
[LUK.6.46] What then do you call me, 'my Lord, my Lord,' and do not do what I say? [§]
tee deh me kalee-teh koo-ree-eh koo-ree-eh kai oo poy-eh-teh ha leh-go
This verse comes from the Gospel of Luke, chapter 6, verse 46. The verse asks why people call someone 'Lord, Lord' if they do not do what he says. 'Τί' means 'what', 'δέ' means 'and', 'με' means 'me', 'καλεῖτε' means 'you call', 'κύριε' means 'Lord', 'καὶ' means 'and', 'οὐ' means 'not', 'ποιεῖτε' means 'you do', 'ἃ' is a relative pronoun meaning 'what', and 'λέγω' means 'I say'.
[LUK.6.47] Everyone who comes to me and hears my words and does them, I will show to you to whom he is similar. [§]
Pas ho erchomenos pros me kai akouon mou ton logon kai poion autous, hupodeixo humin tine estin homoios.
This verse is from the Gospel of Luke 6:47. It describes someone who hears and does the sayings of the one speaking. The speaker will show those listening to whom this person is similar. This is a direct translation of the Greek, maintaining its structure.
[LUK.6.48] It is like a person building a house, who dug and went deep and laid a foundation upon the rock. When a flood occurred, the river rushed against that house, and it was not able to shake it because it had been well built. [§]
homoios estin anthropo oikodomounti oikian hos eskapsen kai ebathunen kai etheken themelion epi ten petran; plemmuris de genomenes proserixen ho potamos te oikia ekeine, kai ouk ischusen saleusai auten dia to kalos oikodomemethai auten.
This verse describes a person building a house. The person digs deep and lays a foundation on the rock. When a flood comes, the river strikes the house, but it cannot shake it because it was well built. The verse uses analogies to describe a careful and thorough building process, and the strength of the construction to withstand disaster.
[LUK.6.49] But the one who hears and does not do is like a man who built a house on the ground without a foundation, upon which the river rushed, and immediately it collapsed and the break of that house became great. [§]
ho de akousas kai me poiēsas homoios estin anthrōpō oikodomēsanti oikian epi tēn gēn chōris themeliou, he prosērēxen ho potamos, kai euthus sunepesen kai egeneto to rhegma tēs oikias ekeinēs mega.
This verse describes someone who hears and does not act as being like a person who builds a house on ground without a foundation. When a river strikes it, the house collapses and the damage is great. The verse uses descriptions that need direct translation rather than stylistic interpretation.
LUK.7
[LUK.7.1] Because he fulfilled all the words of his speech to the hearing of the people, he entered into Capernaum. [§]
eh-pei-dee ep-lee-roh-sen pan-ta ta rhe-ma-ta au-tou eis tas a-ko-as tou la-ou, eis-el-then eis Ka-phar-nau-m
This verse describes a fulfillment of spoken words to the people, followed by an entrance into Capernaum. The original Greek text uses the verb 'to fulfill' relating to 'words' that were 'heard' by 'the people'.
[LUK.7.2] And a servant of a certain centurion was suffering greatly and was about to die, and he was honored by him. [§]
he-ka-ton-tar-kho-oo de ti-nos doo-los ka-kos eh-khon e-mel-len te-leu-ta-n, hos en au-to-ee en-ti-mos.
This verse describes a servant belonging to a centurion who was gravely ill and near death, and who was highly valued by his master. It's important to note that this is a New Testament verse, and the original language is Koine Greek. There are no names of God present in this verse, so no literal translation of divine names is required.
[LUK.7.3] Having heard about Jesus, he sent elders of the Jews to him, asking him that he might come and save his servant. [§]
akousas de peri tou Iesou apesteilen pros auton presbuterous ton Ioudaion erotōn auton hōpos elthōn diasōsē ton doulon autou.
This verse describes someone hearing about Jesus and sending elders of the Jews to him, asking him to come and save a servant. 'ἀκούσας' means 'having heard', 'δὲ' is a particle often translated as 'and' or 'but', 'περὶ τοῦ Ἰησοῦ' means 'about Jesus', 'ἀπέστειλεν' means 'he sent', 'πρὸς αὐτὸν' means 'to him', 'πρεσβυτέρους τῶν Ἰουδαίων' means 'elders of the Jews', 'ἐρωτῶν αὐτὸν' means 'asking him', 'ὅπως ἐλθὼν' means 'so that coming', 'διασώσῃ' means 'he may save', and 'τὸν δοῦλον αὐτοῦ' means 'his servant'.
[LUK.7.4] And those who came to Jesus earnestly requested of Him, saying that He is worthy to grant this. [§]
hoi de paragenomenoi pros ton Iesoun parekaloun auton spoudaios legontes hoti axios estin ho parexei touto
This verse describes people who came to Jesus and earnestly besought Him, stating that He is worthy to grant their request. The names used are simply 'Jesus' which is a proper noun and does not require literal translation.
[LUK.7.5] For God loves our nation, and it was God who built the synagogue for us. [§]
Ah-gah-pah gar toh eth-nos hay-mon kai teh sin-ah-go-gen aft-os oh-ee-koh-dee-sen hay-meen.
This verse refers to God's love for the nation and the synagogue he built for them. The original text is in Koine Greek. We are translating the names of God literally, based on the original language roots where possible, and rendering the rest into proper English grammar.
[LUK.7.6] And Jesus went with them. Now when He was not far from the house, the centurion sent friends to Him, saying to Him, "Lord, do not trouble yourself, for I am not worthy that you should come under my roof;" [§]
ho de Iesous eporeueto sun autois. ēdē de autou ou makran apechontos apo tēs oikias epempen philous ho hekatontarchēs legōn autō: kurie, mē skyllou, ou gar hikanos eimi hina hypo tēn stegēn mou eiselthēs.
This verse is from the Gospel of Luke, chapter 7, verse 6. It describes a Roman centurion requesting Jesus to heal his servant. The centurion, recognizing his own unworthiness, asks Jesus not to trouble himself to come to his house. 'Kurie' is a respectful address, similar to 'Lord'. 'Skyllou' is a command not to bother. The centurion believes that Jesus has the power to heal from a distance.
[LUK.7.7] Therefore, I did not even deem myself worthy to come to you. But say a word, and my child will be healed. [§]
dio oude emauton hexiosa pros se elthein. all’ eipe logō, kai iathēthō ho pais mou.
This verse comes from the New Testament, specifically Matthew 15:25. The original language is Koine Greek. It represents a plea from a Canaanite woman to Yahveh, through Jesus, for healing of her daughter. "dio" means "therefore", "oude" means "not even", "emauton" means "myself", "hexiosa" means "I deemed worthy", "pros se" means "to you", "elthein" means "to come", "all’” means "but", "eipe" means "say", "logō" means "a word", "kai" means "and", "iathēthō" means "may be healed", and "ho pais mou" means "my child".
[LUK.7.8] And for I am a human being under authority, having soldiers under myself, and I say to this one, "Go!" and he goes, and to another, "Come!" and he comes, and to my slave, "Do this!" and he does. [§]
kai gar ego anthropos eimi hypo exousian tassomenos echon hypo emauton stratiotas, kai lego toutoi poreutheti, kai poreuetai, kai alloi erchou, kai erchetai, kai to doulo mou poieson touto, kai poiei.
This verse describes a person with authority who can command others and they will obey. "kai" means "and". "gar" means "for". "ego" means "I". "anthropos" means "human". "eimi" means "am". "hypo" means "under". "exousian" means "authority". "tassomenos" means "being arranged", or in this context, "under command". "echon" means "having". "emauton" means "myself". "stratiotas" means "soldiers". "lego" means "I say". "toutoi" means "to this one". "poreutheti" is an imperative meaning "go". "poreuetai" means "he goes". "alloi" means "to another". "erchou" is an imperative meaning "come". "erchetai" means "he comes". "to doulo" means "to my slave". "poieson" is an imperative meaning "do". "touto" means "this". "poiei" means "he does".
[LUK.7.9] And having heard these things, Jesus marveled, and turning to the crowd following him, said to them, “I say to you, I have not found such faith even in Israel.” [§]
akousas de tauta ho Iesous ethaumasen auton kai strapheis toi akolouthonti autoi ochloi eipen: lego humin, oude en toi Israil tosatēn pistin heuroun.
This verse describes Jesus hearing something – unspecified in the provided fragment – and then being amazed by it. He then turns to the crowd following him and says that he has not found such faith even in Israel. It is from the Gospel of Matthew, 8:10.
[LUK.7.10] And having returned to the house, those who were sent found the servant being well. [§]
kai hypostrepsantes eis ton oikon hoi pempthentes heuron ton doulon hygiainonta
This verse describes people returning to a house and finding a servant healed. "kai" means "and". "hypostrepsantes" means "having returned". "eis ton oikon" means "to the house". "hoi pempthentes" means "those who were sent". "heuron" means "they found". "ton doulon" means "the servant". "hygiainonta" means "being healthy/well".
[LUK.7.11] And it came to pass, in the following days, that he went into a city called Nain, and his disciples were proceeding with him, and a very large crowd. [§]
Kai egeneto en to hexes eporeuthe eis polin kaloumenen Nai kai suneporeuonto autoi hoi mathetai autou kai ochlos polys.
This verse describes Jesus proceeding to a city called Nain, with his disciples and a large crowd accompanying him. The original verse is from the New Testament, specifically Luke 4:31. The original text is in Koine Greek.
[LUK.7.12] And as he drew near to the gate of the city, behold, a deceased only son was being carried out to his mother, and she herself was a widow, and a substantial crowd of the city was with her. [§]
hos de eggisen te pule te poleos, kai idou exekomizeto tethnēkos monogenes huios tē metrī autou kai autē ēn chēra, kai ochlos tēs poleos hikanos ēn sun autē.
This verse describes a scene near the city gate where a deceased only son is being carried out for burial by his mother, who is a widow, accompanied by a large crowd from the city. The verse utilizes several particles and grammatical structures typical of Koine Greek narrative.
[LUK.7.13] And having seen her, the Lord was moved with compassion on her, and said to her, "Do not weep." [§]
kai idon auten ho kurios esplanchnisthe ep' aute kai eipen aute: me klaie.
This verse is from the Greek Septuagint, a translation of the Hebrew scriptures. "kai" means "and". "idon" means "having seen". "auten" means "her". "ho kurios" means "the Lord". "esplanchnisthe" means "was moved with compassion". "ep' aute" means "on her". "eipen aute" means "said to her". "me klaie" means "do not weep".
[LUK.7.14] And having approached, he touched the body, and those carrying it stood still, and he said: ‘Young man, to you I say, rise!’ [§]
kai proselthon hapsato tes sorou, hoi de bastazontes estesan, kai eipen: neaniske, soi lego, egerthi.
This verse describes someone approaching a bier and touching the body upon it. Those carrying the bier stop. Then, a statement is made directly to the deceased, commanding them to rise. The original language is Koine Greek. Since this prompt asked for a literal translation of the *names* of God, and there are none in this verse, I will provide a literal translation of the entire verse.
[LUK.7.15] And the dead one sat up and began to speak, and Yahveh gave her to her mother. [§]
kai anekathisen ho nekros kai erxato lalein, kai edoken auton tei metri autou.
This verse describes a deceased person being restored to life, then beginning to speak, and subsequently being given back to their mother. The verse originates from the Gospel of Luke, chapter 8, verse 55. It narrates the story of Jairus' daughter being resurrected by Yahveh.
[LUK.7.16] And fear took hold of them all, and they glorified God, saying that a great prophet had been raised up among us, and that God had visited his people. [§]
elaben deh phobos pantas kai edoxazon ton theon legontes hoti prophētes megas ēgerthē en hēmin kai hoti epeskepsato ho theos ton laon autou.
This verse describes a feeling of fear coming upon everyone, and then they glorified God, saying that a great prophet had risen among them, and that God had visited his people. The original text uses the Greek word 'theos' which corresponds to the Hebrew 'El', meaning God. The verse speaks of both general fear ('phobos') and reverence for God. The phrasing indicates a recognition of divine action through the prophet.
[LUK.7.17] And this word went out in all Judea concerning him, and into all the surrounding region. [§]
kai exelten ho logos houtos en holei te Ioudaia peri autou kai pasei te perichoro
This verse describes the spread of information, or 'the word', concerning a person throughout Judea and the surrounding region. 'Kai' means 'and'. 'Exelten' means 'went out'. 'Ho logos' means 'the word'. 'Houtos' means 'this'. 'En' means 'in'. 'Holei' means 'all'. 'Te' is a particle. 'Ioudaia' is Judea. 'Peri' means 'about'. 'Autou' is 'him'. 'Pasei' is 'all'. 'Perichoro' is 'the surrounding region'.
[LUK.7.18] And the disciples of John reported to John about all these things. And John, having called for two certain of his disciples, said to them… [§]
Kai apeggeilan Ioannei hoi mathetai autou peri panton touton. kai proskalesamenos duo tina ton matheton autou ho Ioannes
This verse describes John the Baptist's disciples informing him of everything that Jesus had done. Following this, John summons two of his disciples.
[LUK.7.19] He sent to my Lord, saying, "Are you the one who is coming, or should we look for another?" [§]
he sent to my Lord saying: You are the one who is coming, or should we expect another?
This verse comes from the New Testament. "He" refers to John the Baptist. He sent messengers to Jesus to ask if Jesus was the Messiah. "Lord" corresponds to "kyrios" in the original Greek, and in this context, is a respectful address. The question is whether Jesus is the expected Messiah, or if they should wait for another.
[LUK.7.20] And when the men came to him, they said, "John the Baptizer sent us to you, saying, 'Are you the one who is coming, or should we expect another?'" [§]
paragenomenoi de pros auton hoi andres eipan: Ioannes ho baptistes apesteilen hemas pros se legon: su ei ho erchomenos e allon prosdokomen?
This verse describes men approaching someone and relaying a message from John the Baptist. They ask if this person is the one who is coming, or if they should expect someone else. The original text is Greek. We are focusing on a literal translation of the names of God, but this verse does not contain any names of God.
[LUK.7.21] At that hour, the Gods healed many from illnesses and afflictions and from evil spirits, and granted sight to many who were blind. [§]
en ekeinei te hora etherapeusen polous apo noson kai mastigon kai pneumaton poneron kai tuphlois polous echarisato blepein
This verse describes a time when many were healed of diseases, afflictions, and evil spirits, and many blind people were given sight. The phrasing indicates a specific moment in time where these healings occurred.
[LUK.7.22] And having responded, He said to them: Go and report to John what you have seen and heard: the blind regain their sight, the lame walk, those with skin diseases are cleansed, and the deaf hear. The dead are raised, and the poor receive good news. [§]
kai apokritheis eipen autois: poreuthentes apangellate Ioanni ha eidethe kai ekousate: tuphloi anablepousin, choloI peripatousin, leproi katharizontai kai kophloi akousin, nekroi egairontai, ptochoi euangelizontai.
This verse details the miracles performed, and is a response given to messengers sent by John the Baptist. The structure is fairly straightforward; a reporting of actions. The use of present tense verbs emphasizes the ongoing nature of these miracles.
[LUK.7.23] And blessed is the one who does not take offense in me. [§]
kai makarios estin hos ean me skandalisthei en emoi
This verse originates from the Greek text of the New Testament, specifically Matthew 11:6 and Luke 7:23. It presents a statement regarding blessedness and avoiding offense. 'kai' means 'and'. 'makarios' means 'blessed'. 'estin' means 'is'. 'hos' means 'who/which/that'. 'ean' means 'if'. 'me' means 'not'. 'skandalisthei' means 'is offended/stumbles'. 'en' means 'in'. 'emoi' means 'me'. Therefore, it says 'and blessed is whoever does not stumble in me'.
[LUK.7.24] And after the angels of John departed, he began to speak to the crowds concerning John: "Why did you go out into the wilderness to look at something? A reed shaken by the wind?" [§]
Apelthonton de ton angelon Ioannou erxato legein pros tous ochlous peri Ioannou: ti exelthate eis ten eremon theasastai; kalamon hypo anemou saleuomenon?
This verse describes John the Baptist's disciples leaving, and then John addressing the crowds about his purpose. He asks why they ventured into the wilderness to see him – was it merely to witness someone swayed by the wind, suggesting instability or insignificance?
[LUK.7.25] But what did you come out to see? A person dressed in soft garments? Behold, those who are in garments of glory and luxury are in kingdoms. [§]
alla ti exeltate idein? anthropon en malakois himatiois emphiesmenon? idou hoi en himatismō endoxō kai tryphē hyparchontes en tois basileiois eisin.
This verse asks why people came out to see something. It contrasts someone dressed in soft clothing with those who are in glorious and luxurious garments within kingdoms. The question implies that something more significant than a person in fine clothes should be the focus of attention.
[LUK.7.26] But what did you go out to see? A prophet? Yes, I tell you, and much more than a prophet. [§]
alla ti exeltate idein? propheten? nai lego umin, kai perissoteron prophetou.
This verse asks what people went out to see. It suggests they were looking for a prophet, but Jesus states he is more than a prophet. The original language is Koine Greek. The verse is from the Gospel of Luke, chapter 7, verse 20.
[LUK.7.27] This is concerning what is written: Behold, I send my messenger before your face, who will construct your way before you. [§]
hoo-tos es-tee-n per-ee hoo gegrap-tai: ee-doo a-pos-tel-lo ton an-gel-on moo pro pros-o-poo soo, hos ka-ta-skue-a-sei teen ho-don soo emp-ros-then soo.
This verse is from the Septuagint (Greek translation of the Hebrew scriptures). It's a quote from Malachi 3:1. It states that 'Behold, I am sending my messenger before your face, who will prepare your way before you.' The verse speaks about God sending a messenger to prepare the way for someone, understood by Christians to be John the Baptist preparing the way for Jesus.
[LUK.7.28] I say to you, no one born of women is greater than John; but the smallest in the Kingdom of the Gods is greater than he. [§]
lego humin, meizon en gennetois gunaikōn Iōannou oudeis esti; ho de mikroteros en tē basilēiā tou theou meizōn autou estin.
This verse, taken from the Gospel of Matthew (11:11) and Luke (7:28), speaks of John the Baptist and his relationship to those who enter the Kingdom of God. The verse states that no one born of women is greater than John, but the least in the Kingdom of God is greater than he. 'Theou' refers to 'the Gods'.
[LUK.7.29] And all the people, having heard, and the tax collectors justified the God, having been baptized with the baptism of John. [§]
kai pas ho laos akousas kai hoi telonai edikaiosan ton theon baptisthentes to baptisma Ioannou
This verse describes the people hearing something, and the tax collectors justifying God by receiving the baptism of John. 'Kai' means 'and'. 'Pas ho laos' means 'all the people'. 'Akousas' means 'having heard'. 'Hoi telonai' means 'the tax collectors'. 'Edikaiosan' means 'justified'. 'Ton theon' means 'the God'. 'Baptisthentes' means 'having been baptized'. 'To baptisma Ioannou' means 'the baptism of John'.
[LUK.7.30] But the Pharisees and the lawyers rejected the purpose of God for themselves, not having been baptized by God. [§]
hoi de Pharisaioi kai hoi nomikoi ten boulen tou theou ethetesan eis heautous me baptisthentes hup’ autou.
This verse describes the Pharisees and lawyers rejecting God’s purpose for themselves, as they did not accept baptism from God. 'Pharisees' and 'lawyers' are transliterated directly. 'Boule' means purpose or counsel. 'Theou' is 'of God'. 'Ethetesan' means to set aside or reject. 'Heautous' means themselves. 'Baptisthentes' is the passive participle meaning 'having been baptized'. 'Hup' autou' means 'by God'.
[LUK.7.31] To what, then, shall I compare the people of this generation, and to what are they like? [§]
Teen-ee hoon ho-moi-o-so tous an-thro-pous tees ge-ne-as tau-tees kai teen-ee ei-seen ho-moi-oi?
This verse asks with what shall we compare the people of this generation, and to what are they similar? The verse uses rhetorical questions expecting no direct answer, but to prompt reflection.
[LUK.7.32] They are like children who sit in the marketplace and call out to each other, saying what they say: "We have played the flute for you, and you did not dance. We have lamented, and you did not weep." [§]
homoioi eisin paidiois tois en agora kathēmenois kai prosphōnousin allēlois ha legei: eulēsamen hymin kai ouk orchēsasthē, ethrēnēsamen kai ouk eklausate.
This verse describes people comparing themselves to children sitting in the marketplace who call to one another, reciting what they have said: "We played the flute for you, and you did not dance; we lamented, and you did not weep.". The original is in Koine Greek. The verse portrays a lament about rejection and a lack of emotional response from others.
[LUK.7.33] John the Baptizer has come, not eating bread nor drinking wine, and you say, "He has a demon." [§]
Ioannes ho baptistes ouk esthion artos oude pinon oinos, kai legete daimonion echei.
This verse describes John the Baptizer. It states that he did not eat bread nor drink wine, and people said he had a demon. The names are transliterated directly from the source language, and the verse is translated as literally as possible while maintaining proper English grammar.
[LUK.7.34] The Son of Man has come, eating and drinking, and you say, 'Look, a man who is a glutton and a drinker, a friend of tax collectors and sinners!' [§]
ho huios tou anthropos eleluethen esthion kai pinon, kai legete: idou anthropos phagos kai oinopotes, philos teolonon kai hamartolon.
This verse originates from the Gospel of Luke (7:34). It details criticism leveled against the 'Son of Man' for associating with those considered undesirable by religious authorities. 'Huios tou anthropos' is a title used by Jesus to refer to himself. 'Eleluethen' means 'has come'. 'Esthion kai pinon' means 'eating and drinking'. 'Phagos kai oinopotes' describes someone as a glutton and drunkard. 'Philos' means 'friend'. 'Telonon' refers to tax collectors, who were viewed with contempt. 'Hamartolon' refers to sinners.
[LUK.7.35] And wisdom was justified by all of her children. [§]
kah-ee eh-dee-kah-yo-thee hay soh-fee-ah ah-poh pan-ton ton tek-non ah-voo-tees
This verse is not from the Bible, it is from the Gospel of Matthew 11:19 in the original Greek. It refers to wisdom being vindicated by all of its children. Since this request is for a literal translation of the *names of God* as they would appear in a biblical text, and this verse does not contain any, the translation will be a standard translation of the verse. The names of God are not present in this verse, so a literal translation of the verse itself will be provided as requested.
[LUK.7.36] Now a certain one of the Pharisees asked him to eat with him, and having entered into the house of the Pharisee, he reclined. [§]
Eh-roh-tah deh tees ow-ton ton Fah-ree-sai-on hee-nah fah-geh met' ow-too, kai ei-sel-thon eis ton oi-kon ton Fah-ree-sai-ou ka-tek-lee-theh.
This verse describes someone asking a Pharisee to have a meal with him. He then enters the Pharisee’s house and reclines at the table for the meal. The original text is in Koine Greek.
[LUK.7.37] And behold, a woman who was a sinner in the city, and knowing that she was reclining in the house of the Pharisee, brought an alabaster jar of perfumed oil. [§]
kai idou gyne hetis en tei polei hamartolos, kai epignousa hoti katakeitai en te oikia tou Pharisaiou, komisas alabastron myrou
This verse describes a woman who was known as a sinner in the city. She learned that she was reclining at the house of a Pharisee, and she brought an alabaster jar of perfumed oil.
[LUK.7.38] And having stood behind beside his feet, weeping, she began to wet his feet with tears and she wiped them with the hairs of her head, and she kissed his feet and she anointed with perfume. [§]
kai stasa opiso para tous podas autou klaiousa tois dakrusin erxato brechein tous podas autou kai tais thrixsin tes kefales autou exemassen kai katefilei tous podas autou kai eleifen to murow.
This verse describes a woman weeping and anointing the feet of someone. "kai" means 'and'. "stasa" means 'having stood'. "opiso" means 'behind'. "para" means 'beside'. "tous podas autou" means 'his feet'. "klaiousa" means 'weeping'. "tois dakrusin" means 'with tears'. "erxato brechein" means 'began to wet'. "kai tais thrixsin tes kefales autou" means 'and with the hairs of her head'. "exemassen" means 'she wiped'. "kai katefilei" means 'and she kissed'. "kai eleifen to murow" means 'and she anointed with perfume'.
[LUK.7.39] And when the Pharisee who had invited him saw this, he said to himself, reasoning, "If this one were a prophet, he would know who and what kind of woman this is who touches him, that she is a sinner." [§]
ideeen deh ho Pharisaioos ho kaleesas auton eipen en heauto legon: houtos ei aan prophetees, eginoskeken aan tis kai potapee hee gyne hee haptetai autou, hoti hamartoolos estin.
This verse describes a Pharisee who invited Jesus to his home and then questioned Jesus' character internally when a sinful woman touched him. The Pharisee reasons that if Jesus were a prophet, he would know the identity and character of the woman who touched him, and would recognize that she is a sinner.
[LUK.7.40] And responding, Jesus said to him: “Simon, I have something to say to you.” And he said: “Teacher, say it,” he responded. [§]
Kai apokritheis ho Iesous eipen pros auton: Simon, echo soi ti eipein. Ho de: didaskale, ei pe, phēsin.
This verse is from the Gospel of Luke, chapter 8, verse 40. It describes Jesus responding to Simon Peter as a large crowd pressed in on him. The verse consists of Jesus addressing Simon, and Simon responding, asking Jesus to speak. The original text is Koine Greek.
[LUK.7.41] There were two debtors to a certain lender. One owed five hundred denarii, and the other owed fifty. [§]
doo khre-o-fei-le-tai e-san da-nee-stay tee-nee hoo hees o-fei-len dee-na-ree-a pen-ta-ko-see-a hoo deh he-te-ros pen-teen-kon-ta
This verse describes two debtors who owed money to a certain lender. One debtor owed five hundred denarii, and the other owed fifty.
[LUK.7.42] He was pleased, because neither of them was able to repay to both. Which one of them, then, loved him more? [§]
may eh-hon-ton ow-ton ap-o-doo-nai am-fo-te-rois eh-ha-ree-sa-to. tees oon ow-ton plee-on ag-a-pay-sei aw-ton?
This verse is about someone being pleased with two groups who were unable to repay a debt to them. It then asks which of the two groups loved them more. The verse does not use any names of God, so there is no need for translation in that regard.
[LUK.7.43] Simon responded and said, "I assume that to whomever the Gods have granted greater favor..." And he said to him, "You have judged rightly." [§]
apokritheis Simon eipen: hypolambano hoti hō to pleion echarisato. ho de eipen autō: orthōs ekrinas.
This verse is from Luke 7:38 in the New Testament. It describes a conversation between Jesus and a woman who has anointed his feet. Simon, a Pharisee, is questioning Jesus about why he allows this woman to touch him, and Jesus responds with a parable. The verse translates to something along the lines of "Simon answered and said, 'I suppose that to whomever he has shown more favor...'. And he said to him, 'You have judged correctly.'"
[LUK.7.44] And turning toward the woman at Simon's place, he said, “Do you see this woman? You did not give me water for my feet when I entered the house, but she has drenched my feet with her tears and wiped them with the hair of her head.” [§]
kai strafeis pros ten gunaika to Simon efe blepeis tauten ten gunaika eiselthen sou eis ten oikian hydor moi epi podas ouk edokas aute de tois dakrusin ebrexen mou tous podas kai tais thrixin autes exemaxen
This verse describes a scene where someone turns to a woman and points her out. The person contrasts the woman's actions of washing his feet with tears and drying them with her hair with the lack of hospitality shown by Simon. The verse is a retelling of Luke 7:36-38.
[LUK.7.45] You did not give me a kiss; but this one, from whose house I came, did not cease kissing my feet. [§]
philēma moi ouk edōkas; hautē de aph’ hēs eiselthon ou dielipen kataphilousa mou tous podas.
This verse is from the story of Mary anointing Jesus' feet with oil. The speaker is expressing disappointment that they did not receive a kiss of greeting, while Mary demonstrated affection by anointing and kissing his feet. 'Philēma' refers to a friendly or brotherly kiss. 'Aph’ hēs eiselthon' means 'from which I entered,' indicating the context of visiting someone's house. 'Kataphilousa' means 'kissing.' 'Tous podas' means 'the feet.'
[LUK.7.46] God did not anoint my head, but this one has anointed my feet with myrrh. [§]
elai-o teen ke-fa-leen moo ook eh-lei-psas; haoo-teh deh moo-roo eh-lei-psen toos po-das moo.
This verse uses the word 'elai' which means 'God' or 'oil', and 'po-das' which means 'feet'. The verse is describing an action of anointing, or rubbing with oil. The context seems to involve a contrast between not anointing the head, but anointing the feet with a fragrant oil (myrrh).
[LUK.7.47] For this reason, I tell you, her many sins have been forgiven, because she loved much. But to whom little is forgiven, little does he love. [§]
hoo charin lego soi, afeitai hai hamartiai autes hai pollai, hoti egapesen pollu; hoi de oligon aphietai, oligon agapai.
This verse discusses forgiveness and love. The first part states that many sins are forgiven to someone who has loved much. The second part says that little is forgiven to someone who loves little. This is a direct correlation of the amount of love and the amount of forgiveness.
[LUK.7.48] And he said to her, "Your sins are forgiven to you." [§]
ei-pen deh au-tay; a-fe-on-tai sou hai ha-mar-tee-ai
This verse is from the Gospel of Luke, chapter 7, verse 48. It describes Jesus speaking to a woman who has shown him great love and repentance. The verse means "And he said to her, 'Your sins are forgiven.'" The original Greek words are verbs and pronouns, not names of God, so there is no translation of divine names required. I am providing the transliteration for completeness, since you asked me to act as a Bible translator.
[LUK.7.49] And those reclining began to say among themselves: Who is this one who also releases wrongdoings? [§]
kai arxanto hoi sunanakeimenoi legein en heautois tis houtos estin hos kai hamartias aphiesin
This verse comes from the Gospel of Luke (5:20). It describes the reaction of religious leaders when Jesus forgave the sins of a paralyzed man. 'Suna-anakeimenoi' refers to those reclining at the table with Jesus, likely Pharisees and teachers of the law. The verse depicts their internal questioning about Jesus' authority to forgive sins.
[LUK.7.50] And he said to the woman, "Your faith has saved you; go into peace." [§]
ei-pen deh pros ten gynai-ka; he pistis sou seso-ken se; poreu-ou eis ei-re-nen.
This verse is from the New Testament, specifically Luke 17:19. It describes Jesus speaking to a woman after healing her. The verse is originally in Koine Greek. "ei-pen" means "he said", "deh" is a particle often translated as "indeed" or "then", "pros" means "to", "ten gynai-ka" means "the woman", "he pistis sou" means "your faith", "seso-ken se" means "has saved you", "poreu-ou" means "go", and "eis ei-re-nen" means "into peace". The verse details that the woman’s faith is the reason for her healing, and she is being sent away in peace.
LUK.8
[LUK.8.1] And it came to pass at that time, and he himself went through city and village, proclaiming and announcing the kingdom of the Gods, and the twelve were with him. [§]
kai egeneto en to kathekses kai autos diodeuen kata polin kai komen kerussōn kai euangelizomenos tēn basileian tou theou kai hoi dōdeka sun autō
This verse describes events following a specific time. It details someone traveling through cities and villages, proclaiming and announcing the kingdom of God, accompanied by twelve others.
[LUK.8.2] And there were certain women who had been healed of evil spirits and sicknesses, Mary, who is called Magdalene, from whom seven demons had gone out. [§]
kai gunaikes tine hai esan tetherapheumenai apo pneumaton poneron kai astheneion, Maria he kaloumeni Magdaleni, aph' hes daimonia hepta exeleluthai.
This verse describes women who had been healed of evil spirits and illnesses. Specifically, it mentions Mary, called Magdalene, from whom seven demons had departed. The Greek words are fairly straightforward, but the translation aims for a literal rendering of the names and concepts without traditional theological interpretations. 'Pneuma' is a spirit, 'poneros' means evil or bad, 'astheneia' is sickness or weakness, and 'daimonion' is a demon or spirit.
[LUK.8.3] And Joanna, the wife of Chousa, who was a manager for Herod, and Susanna, and many others, were ministering to them from their possessions. [§]
kai Ioanna gyne Chousa epitropou Herodu kai Sousanna kai heterai pollai, haitines diekonoun autois ek ton hyparchonton autais.
This verse describes Joanna, the wife of Chousa, who was a manager for Herod, along with Susanna and many other women who provided for the disciples out of their possessions. The original text is in Koine Greek, not the original Biblical languages. Because this is not a direct translation *from* Biblical Hebrew or Aramaic, the names do not have religious significance requiring literal translation as with the names of God. The translation will strive for accuracy to the meaning of the Greek text.
[LUK.8.4] And as a large crowd gathered and those from the city were coming to him, he spoke through a parable. [§]
suniontos de ochlou pollu kai ton kata polin epiporeuomenon pros auton eipen dia parabolēs
This verse describes a large crowd gathering and coming to Jesus, prompting him to speak in a parable. The words are in the Koine Greek language, and this is a direct transliteration. It says 'As a large crowd was coming together and those from the city were coming to him, he said through a parable.'
[LUK.8.5] The sower went out to sow his seed. And while he was sowing, some fell beside the road and was trampled, and the birds of the sky ate it. [§]
exelthen ho speiron tou speirai ton sporon autou. kai en to speirein auton ho men epesen para ten hodon kai katepathe, kai ta petteina tou ouranou katephagen auto.
This verse describes a sower going out to sow seed. Some of the seed falls by the road and is trampled, and birds of the sky eat it. The original text uses common verbs and nouns describing agricultural practice. There are no divine names present in this verse, so there is no need for specialized translation.
[LUK.8.6] And another fell on the rock, and a seedling withered because it did not have moisture. [§]
kai heteron katepesen epi ten petran, kai phuen exeranethe dia to me echien ikmada.
This verse describes a seed falling on rock and failing to grow due to lack of moisture. "Kai" means "and". "Heteron" means "another". "Katepesen" means "fell". "Epi" means "on". "Ten" is the definite article "the". "Petran" means "rock". "Phuen" means "seedling". "Exeranethe" means "was withered". "Dia" means "because of". "To" is an article relating to the reason. "Me" means "not". "Echien" means "having". "Ikmada" means "root" or "moisture".
[LUK.8.7] And another fell in the midst of the thorns, and the thorns growing together choked it. [§]
kai heteron epesen en meso ton akanthon, kai symphueisai hai akanthai apepnixan auto.
This verse describes a seed falling among thorns, and the thorns growing up and choking it. "kai" means "and". "heteron" means "another". "epesen" means "fell". "en meso" means "in the midst of". "ton akanthon" means "the thorns". "kai symphueisai" means "and growing together". "hai akanthai" means "the thorns". "apepnixan" means "choked". "auto" means "it".
[LUK.8.8] And another fell into the good ground and made a harvest producing a hundredfold. Saying these things, he called out: Whoever has ears, let him listen. [§]
kai heteron epesen eis ten gen ten agathēn kai phuen epōiesen karpon hekatontaplasiona. tauta legōn ephōnei: ho echōn ōta akouein akouetō.
This verse describes a seed falling on good ground and producing a large crop. The speaker then calls out to anyone who has ears to listen. The verse uses the definite article 'the' frequently and emphasizes hearing and understanding.
[LUK.8.9] And the disciples asked Him what this parable might be. [§]
Epērotōn de auton hoi mathētai autou tis hē autē hē parabolē.
This verse is from the New Testament, specifically Matthew 13:36. It records the disciples asking Jesus to explain a parable He had just told. The original language is Koine Greek. 'Ἐπηρώτων' (epērotōn) is the imperfect active indicative third-person plural of 'ἐρωτάω' (erotao), meaning 'they were asking'. 'δέ' (de) is a conjunction meaning 'and' or 'but'. 'αὐτὸν' (auton) is the accusative singular masculine pronoun 'him'. 'οἱ μαθηταὶ' (hoi mathētai) means 'the disciples'. 'αὐτοῦ' (autou) is the genitive singular masculine pronoun 'his'. 'τίς' (tis) means 'what'. 'αὕτη' (hautē) means 'this'. 'εἴη' (eie) is the optive mood third-person singular of 'εἰμί' (eimi), meaning 'might be'. 'ἡ παραβολή' (hē parabolē) means 'the parable'.
[LUK.8.10] But he said, "It has been given to you to know the mysteries of the kingdom of God, but to the others in parables, so that seeing they may not see and hearing they may not understand." [§]
ho de eipen: humin dedotai gnōnai ta mustēria tēs basileias tou theou, tois de loipois en parabolais, hinab leptonτες me lepton sin kai akouontes me syniōsin.
This verse comes from the Gospels and speaks of Jesus revealing secrets to some, but concealing them from others through the use of parables. "Ho de eipen" means "but he said". "Humin dedotai" means "it has been given to you". "Gnōnai ta mustēria tēs basileias tou theou" means "to know the mysteries of the kingdom of God". "Tois de loipois" means "but to the others". "En parabolais" means "in parables". "Hinab leptonτες me lepton sin kai akouontes me syniōsin" means "so that seeing they may not see, and hearing they may not understand".
[LUK.8.11] And this parable is so: the seed is the word of the God. [§]
Es-teen deh hawt-ay hee pa-ra-bo-lay; ho spor-os es-teen ho lo-gos too the-oo
This verse uses the definite article 'the' before 'parable,' 'seed,' and 'word.' 'Theos' means 'God.' The verse states that the parable *is* the seed, and the seed *is* the word of God. It's a statement of identification, where one thing embodies another.
[LUK.8.12] Now those beside the way are the ones having heard, and then the tempter comes and takes the word from the heart of them, so that, not having believed, they might be saved. [§]
hoi de para ten hodon eisin hoi akousantes, eita erchetai ho diabolos kai airei ton logon apo tes kardias autōn, hina mē pisteusantes sōthōsin.
This verse describes those who hear the message but do not retain it, allowing the tempter to steal the word from their hearts, preventing them from believing and being saved. 'Hoi' means 'the'. 'De' is a connecting particle, similar to 'and'. 'Para' means 'beside' or 'alongside'. 'Ten hodon' means 'the way' or 'the road'. 'Eisin' is 'they are'. 'Hoi akousantes' means 'those having heard'. 'Eita' means 'then'. 'Erchetai' means 'comes'. 'Ho diabolos' means 'the tempter'. 'Airei' means 'takes away'. 'Ton logon' means 'the word'. 'Apo tes kardias autōn' means 'from the heart of them'. 'Hina' means 'so that'. 'Mē pisteusantes' means 'not having believed'. 'Sōthōsin' means 'they might be saved'.
[LUK.8.13] And those who are on the rock, those who when they hear receive the word with joy, and these have no root, those who believe for a time and in a time of trial fall away. [§]
hoi de epi tes petras hoi hotan akousosin meta charas dechontai ton logon, kai houtoi rizan ouk echousin, hoi pros kairon pisteuousin kai en kairoi peirasmon afistantai.
This verse describes those who hear the word with joy but do not have deep roots. They believe for a time, but fall away when facing trials. The original Greek uses 'hoi' which refers to 'those who', repeated to emphasise the groups being described. The verse speaks of a superficial faith that doesn't endure hardship.
[LUK.8.14] And the one that fell among the thorns, these are the ones who heard, and are choked by cares and wealth and pleasures of life, and do not bring to completion. [§]
ho de eis tas akanthas peson, houtoi eisin hoi akousantes, kai hypo merimnon kai ploutou kai hedonon tou biou poreuomenoi συμπνίγονται kai ou telesphorousin.
This verse discusses the fate of those who hear the word but are choked by worldly concerns. 'Akanthas' refers to thorns, symbolizing difficulties and obstacles. 'Merimnon' means cares or anxieties. 'Ploutou' is wealth. 'Hedonon' refers to pleasures. 'Biou' is life. ' συμπνίγονται' is a verb meaning 'to choke' or 'suffocate'. 'Telesphorousin' means 'to bring to completion' or 'bear fruit'. The verse describes people who, after hearing the word, are overcome by worries about wealth and enjoyment, resulting in a fruitless life.
[LUK.8.15] And those in the good earth, these are the ones who, having heard the word in a good and good heart, hold onto it and bear fruit in patience. [§]
ho de en tee kalay ghee, houtoi eisheen hoitinees en kardia kalay kai agathay akousantes ton logon katechousin kai karpochorousin en hypomonee.
This verse describes people who hear the word and hold onto it, bearing fruit with patience. 'ho de' means 'and the'. 'en tee kalay ghee' means 'in the good earth'. 'houtoi eisheen' means 'these are'. 'hoitinees' means 'who'. 'en kardia kalay kai agathay' means 'in heart good and good'. 'akousantes ton logon' means 'having heard the word'. 'katechousin' means 'they hold'. 'kai karpochorousin' means 'and they bear fruit'. 'en hypomonee' means 'in patience'.
[LUK.8.16] No one lights a lamp and covers it with a container or places it under a bed, but places it on a lampstand, so that those who enter may see the light. [§]
ou-deis de luchnon hapsas kaluptei auton skeuei e upokato klinēs titheisin, all’ epi luchnīas titheisin, hina hoi eis poreuomenoi blepsosin to phōs.
This verse is from the Gospel of Luke, chapter 11, verse 33. It is a metaphor about revealing truth. A lamp, once lit, is not hidden under a container or a bed, but placed on a lampstand so that those who enter may see the light. The verse speaks to not concealing truth or goodness, but allowing it to shine. The original is in Koine Greek, and therefore the names of God do not appear.
[LUK.8.17] For truly, there is nothing hidden that will not become revealed, nor anything secret that will not be known and come into the open. [§]
oo gar estin krupton ho oo faneron genesetai oude apokruphon ho oo mee gnosthee kai eis faneron elthee.
This verse discusses the idea that nothing remains hidden forever. 'Krupton' means 'hidden', 'faneron' means 'revealed' or 'manifest'. 'Apokruphon' means 'secret' or 'concealed'. The verse asserts that anything hidden will eventually become revealed, and anything secret will eventually be known and brought into the open.
[LUK.8.18] Therefore, see how you listen; for to the one who has, it will be given to him; and from the one who does not have, even what he thinks he has will be taken away from him. [§]
Blepete oun pos akouete; hos an gar echei, dothesetai autoi; kai hos an me echei, kai ho dokei echein arthesetai ap’ autou.
This verse comes from the Gospel of Luke, chapter 8, verse 18. It speaks of understanding and having spiritual insight. The verse essentially states that to those who understand, more will be given, but from those who do not understand, even what they think they have will be taken away. The verse is a warning to pay attention and understand the teachings being given, or risk losing the understanding you believe you possess.
[LUK.8.19] And his mother and his brothers came near to him, and they were not able to reach him because of the crowd. [§]
Paregeneto de pros auton hee meter kai hoi adelphoi autou kai ouk edunanto suntuchein autoi dia ton ochlon.
This verse describes Mary, the mother of Jesus, and his brothers attempting to reach him, but being unable to do so due to a large crowd. The original text is in Koine Greek. 'Paregeneto' means 'came near'. 'De' is a connective particle, similar to 'and'. 'Pros auton' means 'to him'. 'Hee meter' is 'the mother'. 'Hoi adelphoi autou' is 'his brothers'. 'Ouk edunanto' means 'were not able'. 'Suntuchein' means 'to come together with' or 'reach'. 'Autoi' refers to 'him' again. 'Dia' means 'through' or 'because of'. 'Ton ochlon' is 'the crowd'.
[LUK.8.20] And it was reported to him: “Your mother and your brothers are standing outside, desiring to see you.” [§]
apangelleh deh autohee: hee meeter soo kai hoi adelphoi soo hesteekasin exo ideen thelontes seh.
This verse is from the Gospel of Mark, chapter 3, verse 31. It reports a message to someone (likely Jesus). The message states that their mother and brothers are standing outside, desiring to see them. The original language is Koine Greek, and this translation is a direct rendering of the words, maintaining literal meaning. The words are transliterated phonetically into English.
[LUK.8.21] But responding, he said to them: “My mother and my brothers are these, those who hear the word of God and do it.” [§]
ho de apokritheis eipen pros autous: meter mou kai adelphoi mou houtoi eisin hoi ton logon tou theou akouontes kai poiountes.
This verse is from the Gospel of Luke (8:21) and describes Jesus responding to news that his mother and brothers are seeking him. The speaker is addressing a crowd, stating that those who hear and do the word of God are actually his mother and brothers.
[LUK.8.22] And it happened on one of the days that He went into a boat, along with His students, and He said to them: "Let us go across to the other side of the lake," and they were propelled forward. [§]
And it came to pass in one of the days that He also went into a boat, and His students, and He said to them: Let us cross over to the other side of the lake, and they were lifted up.
This verse details a moment where a figure, referred to as "He", enters a boat with His students and instructs them to travel across a lake. The phrase "they were lifted up" suggests the boat set sail or was propelled forward. The original text uses fairly straightforward phrasing.
[LUK.8.23] And as they were sailing, Yahveh awoke. And a scourge of wind descended into the lake, and they were filling, and they were in danger. [§]
pleontōn de autōn aphupnōsen. kai katebē lailaps anemou eis tēn limnēn kai sunepleerounto kai ekinduneuon.
This verse describes a situation where the disciples are sailing and a violent storm arises, threatening to sink their boat. 'Pleontōn de autōn' indicates 'and as they were sailing'. 'Aphupnōsen' means 'he awoke' (referring to Yahveh). 'Katebē lailaps anemou' describes 'a scourge of wind descended'. 'Eis tēn limnēn' means 'into the lake'. 'Sunepleerounto' means 'were filling' (the boat was filling with water). 'Ekinduneuon' means 'they were in danger'.
[LUK.8.24] And having come near, they awakened him, saying, "my Lord, my Lord, we are being destroyed." And the one awakened rebuked the wind and the swelling of the water, and they ceased, and there was calm. [§]
proselthontes de diegeiran auton legontes: epistata epistata, apollymetha. ho de diegertheis epetimēsen tō anemō kai tō klydoni tou hydatos: kai epausanto kai egeneto galēnē.
This verse describes a scene where disciples awaken their Lord during a storm. They address him as 'Lord, Lord', expressing their fear of being destroyed. He then rebukes the wind and the surging of the water, resulting in calm.
[LUK.8.25] And he said to them, "Where is your faith?" Being afraid, they wondered, saying to one another, "Who then is this, that he even commands the winds and the water, and they obey him?" [§]
eipen de autois pou he pistis humon phobethentes de ethau masan legontes pros allelous tis ara houtos estin hoti kai tois anemois epitassei kai to hudati kai hypakouousin auto
This verse is from the Gospel of Luke (8:25). It describes a situation where Jesus calms a storm. The disciples, witnessing this, question the identity of Jesus. "eipen" means "he said". "autois" means "to them". "pou" means "where". "he pistis humon" means "your faith". "phobethentes" means "being afraid". "ethau masan" means "they wondered". "legontes pros allelous" means "saying to one another". "tis ara houtos estin" means "who then is this". "hoti kai tois anemois epitassei kai to hudati" means "that he even commands the winds and the water". "kai hypakouousin auto" means "and they obey him".
[LUK.8.26] And they sailed to the land of the Gerasenes, which is opposite Galilee. [§]
kai katepleusan eis ten choran ton Gerasenon hetis estin antipera tes Galilaias
This verse describes a journey to the region of the Gerasenes, which is across from Galilee. "Katepleusan" means sailed or journeyed. "Chora" means land or region. "Antipera" indicates 'across from' or 'opposite'.
[LUK.8.27] And as he went out to the land, a man from the city met him, possessing spirits, and for a considerable time he did not wear clothing, nor did he dwell in a house, but in the tombs. [§]
ekselthonti de autoi epi ten gen upenteen aner tis ek tes poleos echon daimonnia kai chronoi ikanoi ouk enedusato himation kai en oikia ouk emenen all' en tois mnemasin.
This verse describes a man from the city who meets someone who has departed to the land. The man is possessed by spirits and does not wear clothing or live in a house, but rather among the tombs. It is important to note that 'daimonia' does not necessarily equate to 'demons' in the modern sense, but rather refers to spirits or supernatural powers.
[LUK.8.28] And seeing Jesus, he cried out and fell down before Him, and in a loud voice he said, "What to me and to you, Jesus, son of God the Most High? I beg you, do not torment me." [§]
idōn de ton Iēsoun anakraxas prosepesen autōi kai phōnēi megalēi eipen: ti emoi kai soi, Iēsou huie tou theou tou hupsistou? deomai sou, mē me basanīsēs.
This verse describes a man possessed by demons who encounters Jesus. He cries out to Jesus, questioning His authority and begging Him not to torment him. The verse is from the Gospel of Luke, chapter 8, verse 28. It showcases the recognition of Jesus' power by the demonic forces. The original text is in Koine Greek.
[LUK.8.29] For he commanded the unclean spirit to depart from the man. Because for many times it seized him, and he bound it with chains and shackles, guarding it, and tearing the bonds, it drove him by the demon into the wildernesses. [§]
pareggeilen gar toi pneumati toi akathartoi exelthein apo tou anthropou. pollois gar chronois sunerpa kei auton kai edesmeueto haluseisin kai pedais fulassomenos kai diarreσσon ta desma helaine to hypo tou daimoniou eis tas eremous.
This verse describes a command given to an unclean spirit to depart from a person. It details the spirit's repeated seizures of the person, attempts to bind it with chains and shackles, and the spirit’s eventual breaking free and leading the person into desolate places. The verse uses the definite article 'the' frequently, indicating specific entities or events. 'Daimonion' is translated as 'demon' as that is the generally accepted meaning in this context.
[LUK.8.30] And Jesus asked him, "What is your name?" And he said, "Legion, because many demons have entered into me." [§]
epērotēsen de auton ho Iēsous: ti soi onoma estin? ho de eipen: legion, hoti eisēlthen daimonia polla eis auton.
This verse describes Jesus asking a man possessed by demons his name. The man responds that his name is Legion, because many demons have entered into him. The original text is Koine Greek. I will translate the names as they are understood in a Biblical context, noting that 'Legion' is already a name, and not a divine title.
[LUK.8.31] And they were urging him that he not command them to go into the abyss. [§]
kai parekaloun auton hina me epitaxe autois eis ten abussoun apelthein.
This verse comes from the New Testament, specifically Luke 8:37. It details a request made to 'him' – understood to be Jesus – by those who witnessed his power over the demoniac, Legion. They begged him not to command the demons to depart into the abyss. 'Kai' means 'and'. 'Parekaloun' means 'they were urging' or 'they were beseeching'. 'Auton' is 'him'. 'Hina' means 'that'. 'Me' is 'not'. 'Epitaxe' means 'command'. 'Autois' is 'them'. 'Eis' means 'into'. 'Ten' is the definite article 'the'. 'Abussoun' is 'the abyss'. 'Apelthein' is 'to depart' or 'to go away'.
[LUK.8.32] And there was there a herd of pigs, a sufficient number, grazing on the mountain. And they pleaded with him to allow them to go into those animals, and he allowed them. [§]
ēn de ekei agelē choirōn hikanōn boskomenē en tō orei; kai parekalesan autōn hina epitrepsē autois eis ekeinous eiselthein; kai epetrepsen autois.
This verse describes a large herd of pigs grazing on a mountain. The people requested that the spirits within the man allow them to enter the pigs. The spirits then permitted them to do so. This is from the story of the Gadarene swine in the Gospels.
[LUK.8.33] And when the demons had departed from the man, they entered into the pigs, and the herd rushed down the cliff into the lake and were drowned. [§]
ekselthonta de ta daimonia apo tou anthropou eiselthen eis tous choirus, kai hormesen he agele kata tou kremnou eis ten limnen kai apepnige.
This verse describes demons exiting a man and entering pigs. The pigs then rush down a steep slope into a lake and drown. The words are of Greek origin, not related to the names of God. Therefore, no translation of divine names is necessary.
[LUK.8.34] Having seen it, the shepherds fled and announced it into the city and into the fields. [§]
Idontes de hoi boskontes to gegonos efugon kai apegeilan eis ten polin kai eis tous agrous.
This verse describes shepherds witnessing an event and fleeing to tell the city and the fields about it. 'Idontes' means 'having seen', 'hoi boskontes' means 'the shepherds', 'to gegonos' means 'the thing that happened', 'efugon' means 'they fled', 'kai apegeilan' means 'and they announced', 'eis ten polin' means 'into the city', 'kai eis tous agrous' means 'and into the fields'.
[LUK.8.35] And he went out to see what had occurred, and came to Jesus and found the man from whom the demons had departed, clothed and thinking clearly, sitting at the feet of Jesus, and they became afraid. [§]
exelthen de idein to gegonos kai elthon pros ton Iesoun kai heuron kathemenon ton anthropon aph’ hou ta daimonia exelthen himatismenon kai sophronounta para tous podas tou Iesou, kai ephobetheesan.
This verse describes someone going to see what happened and finding the man from whom demons had departed, now clothed and in his right mind, sitting at the feet of Jesus. Those who witnessed this were afraid.
[LUK.8.36] And those who saw announced to them how the demon-possessed one was saved. [§]
apēggeilan de autois hoi idontes pōs esōthē ho daimonistheis
This verse comes from the Gospel of Mark, chapter 5, verse 16. It describes those who witnessed the healing of a demon-possessed man telling others about it. "apēggeilan" means "they announced". "de" means "and". "autois" means "to them". "hoi idontes" means "those who saw". "pōs" means "how". "esōthē" means "was saved". "ho daimonistheis" means "the demon-possessed one".
[LUK.8.37] And the whole multitude from the region of the Geraseans asked him to depart from them, because they were holding a great fear; and he, going into a boat, returned. [§]
kai erotesen auton hapan to plethos tes perichorou ton Gerasenon apelthen ap' auton, hoti phobo megalo syneichonto; autos de embas eis ploion hypestrepsen.
This verse describes a situation where a large crowd of people from the region of Gerasa asked someone to leave their territory, because they were gripped by great fear. The person then entered a boat and departed. The verse is from the New Testament, and specifically refers to the expulsion of demons from the Gerasene demoniac. The original text is Koine Greek, and its meaning revolves around a community overwhelmed by fear requesting the departure of someone they perceive as dangerous or disruptive. The verse utilizes descriptive language to highlight the intensity of the fear and the deliberate action of departure.
[LUK.8.38] And the man from whom the demons had departed begged to be with him. And he released him, saying… [§]
deh-ee-to deh au-too ho an-air aph' hoo ex-eh-lee-loo-thee ta dai-mo-nee-a ei-nai soo oon au-toh; ah-pel-oo-sen deh au-ton leg-on;
This verse comes from a Greek text. 'δεῖτο' means 'he asked' or 'he begged'. 'ἀνὴρ' means 'man'. 'ἀφ’ οὗ' means 'from whom'. 'ἐξεληλύθει' means 'were released'. 'δαίμονια' means 'demons'. 'εἶναι' means 'to be'. 'σὺν' means 'with'. 'αὐτῷ' means 'him'. 'ἀπέλυσεν' means 'he dismissed' or 'he released'. 'αὐτόν' refers to the man. 'λέγων' means 'saying'. This sentence describes a man who had demons cast out of him, begging to be allowed to remain with the one who had done it, and being permitted to leave.
[LUK.8.39] Turn back to your house and relate all the things that God has done for you. And he went throughout the whole city proclaiming all the things that Jesus has done for him. [§]
hupo·streµfe eis ton oiµkon sou kai diµe·gou hosa soi eµpoiµsen ho theos. kai apeµlµthen kathµ holen ten polin keruxon hosa eµpoiµsen autōi ho Iēsous.
This verse describes someone returning home to share what God has done for them, and then going throughout the city proclaiming what Jesus has done for them. "Hupo·streµfe" means 'turn back'. "Oiµkos" means 'house', and is being used in the dative case here meaning 'to the house'. "Diµeµgou" means 'relate' or 'tell'. "Hosa" means 'as many things as'. "Eµpoiµsen" means 'has done'. "Theos" is 'God'. "Apeµlµthen" means 'he went'. "Kathµ holen" means 'throughout'. "Polin" is 'city'. "Keruxon" means 'proclaiming'. "Autōi" is 'to him'. "Iēsous" is 'Jesus'.
[LUK.8.40] And in the turning back of Jesus, the crowd received him; for all were expecting him. [§]
En de to hypostrefein ton Iesoun apedexato auton ho ochlos; esan gar pantes prosdokontes auton.
This verse describes the reception of Jesus upon his return. "En de" means "and in". "Hypostrefein" refers to the act of turning back or returning. "Apedexato" means "received". "Ochlos" is "the crowd". "Esan" is "they were". "Pantes" means "all". "Prosdokontes" means "expecting". "Auton" is a pronoun meaning "him". The verse conveys that the crowd received Jesus because all were expecting him.
[LUK.8.41] And behold, a man came whose name was Jairus, and this man was a ruler of the synagogue. And falling at the feet of Jesus, he pleaded with him to enter his house. [§]
kai idou elthen aner vo onoma Iairos kai houtos archon tes synagoges hyparcheen, kai peson para tous podas tou Iesou parekalei auton eiselthein eis ton oikon autou
This verse describes a man named Jairus, a ruler of the synagogue, who falls at Jesus' feet and begs him to come to his house. The original text is Greek, but the names are transliterated from their likely original forms. 'Iairos' is a form of 'Jairus,' which is derived from 'Yareh' meaning 'he will shine' or 'God will shine.' We are treating 'Iesous' (Jesus) as a direct transliteration of the original.
[LUK.8.42] Because a sole daughter was with him, as she was twelve years old, and she was dying. And as he went, the crowds followed him. [§]
hoti thugater monogenes en auto hos eton dodeka kai aute apethneiskeen. En de to hypagein auton hoi ochloi synepnigoun auton.
This verse describes a situation where a sole daughter, approximately twelve years of age, was dying. While this was happening, crowds were accompanying someone (implied to be her father). The verse is a description of a scene, likely setting the stage for a miraculous event or a request for help.
[LUK.8.43] And a woman being in a flow of blood from years twelve, who [having exhausted all her life on doctors] was not able from anyone to be healed. [§]
Kai gyne ousa en rhusei haimatos apo eton dodeka, hetis [iatrois prosonalosa holon ton bion] ouk ischusen ap’ouden therapeuthenai.
This verse describes a woman who suffered from a flow of blood for twelve years. She had sought the help of many physicians, but none were able to heal her. The verse is written in Koine Greek, and the bracketed portion is often considered an explanatory clause, meaning 'having spent all her living on physicians'.
[LUK.8.44] Having come near from behind, she touched the fringe of his garment, and immediately the flow of her blood stopped. [§]
pros-el-thoo-sah op-is-then hep-sa-to too kras-ped-oo too hee-ma-tee-oo au-too kai pa-ra-chree-ma es-tee hee rhu-sis too hai-ma-tos au-tees.
This verse describes a woman who approached Jesus from behind and touched the fringe of his garment, resulting in an immediate cessation of her bleeding. The original text uses descriptive language to detail this event, emphasizing the act of touching and the instantaneous healing. The terms used are straightforward in describing the physical actions and resultant healing.
[LUK.8.45] And Jesus said, "Who is it that touched me?" And as everyone denied it, Peter said, "Master, the crowds are pressing against you and jostling you. [§]
kai eipen ho Iesous: tis ho hapsamenos mou? arnoumenon de panton eipen ho Petros: epistata, hoi ochloi synéchousin se kai apothlibousin.
This verse is from the New Testament, specifically from the account of Jesus asking who touched him after a woman with a hemorrhage was healed. It records Jesus’ question, the disciples’ denial of touching him, and Peter’s explanation that the crowds were pressing in on him.
[LUK.8.46] And Jesus said, "Someone touched me, for I knew a power had gone out from me." [§]
ho de Ieesoos eipen: hapsato mou tis, ego gar egnon dynamin exelelythuiian ap' emou.
This verse is from the Gospel of Luke 8:46. It describes a woman touching Jesus and him recognizing the power that left him. "Ieesoos" is a transliteration of the name Jesus. "hapsato mou tis" means "someone touched me." "dynamin exelelythuiian ap' emou" means "a power went out from me."
[LUK.8.47] And when the woman saw that she had not been overlooked, she approached Yahveh trembling, and because of the reason she touched him, she reported to all the people that she was healed immediately. [§]
idousa de he gyne hoti ouk elathen tre mousa elthen kai prospesousa auto di hen aitian hepsato autou apeggheilen enopion pantos tou laou kai hos iathe parachrema
This verse describes a woman who, realizing she was not overlooked, approached Yahveh and, because of the reason she touched him, reported to all the people how she was healed immediately. The verse appears to come from a Gospel account detailing a healing performed by Yahveh.
[LUK.8.48] And he said to her, "Daughter, your faith has saved you. Go into peace." [§]
ho de eipen autē: thugatēr, hē pistis sou sesōken se: poreuou eis eirēnēn.
This verse is from the New Testament, specifically Luke 8:48. It records Jesus speaking to a woman who had been healed of a hemorrhage after touching the edge of his garment. 'ho de' means 'and he'. 'eipen' means 'said'. 'autē' means 'to her'. 'thugatēr' means 'daughter'. 'hē pistis sou' means 'your faith'. 'sesōken se' means 'saved you'. 'poreuou' means 'go'. 'eis eirēnēn' means 'into peace'.
[LUK.8.49] While he was still speaking, someone comes from the synagogue leader, saying that your daughter has died. Do not bother the teacher anymore. [§]
eti autou lalountos erchetai tis para tou archisynagogou legon hoti tetheken he thugater sou, mēketi skyllē ton didaskalon.
This verse is from the Gospel of Mark, chapter 5, verse 35. It describes a messenger arriving from the synagogue leader to tell Jesus that the synagogue leader’s daughter has died, and to stop troubling the teacher. ‘Ἔτι αὐτοῦ λαλοῦντος’ means ‘while he was still speaking’. ‘ἔρχεταί τις’ means ‘someone comes’. ‘παρὰ τοῦ ἀρχισυναγώγου’ means ‘from the synagogue leader’. ‘λέγων ὅτι’ means ‘saying that’. ‘τέθνηκεν ἡ θυγάτηρ σου’ means ‘your daughter has died’. ‘μηκέτι σκύλλε τὸν διδάσκαλον’ means ‘do not bother the teacher anymore’.
[LUK.8.50] And Jesus, having heard, responded to him, "Do not fear, only believe, and you will be saved." [§]
ho de Iesous akousas apekrithē autō: mē phobou, monon pisteuson, kai sōthēsetai.
This verse is from the New Testament, specifically Luke 8:50. It describes Jesus responding to Jairus, whose daughter is near death. The speaker is Jesus, addressing Jairus. The verse essentially means 'Jesus, having heard, responded to him, 'Do not fear, only believe, and you will be saved.' The original is Koine Greek.
[LUK.8.51] And having come to the house, God did not allow anyone to enter with God, except Peter and John and James and the father of the child and the mother. [§]
elthon de eis ten oikian ouk apheken eiselthein tina sun autoi ei me Petran kai Ioannen kai Iakobon kai ton patera tes paidos kai ten meter
This verse describes a journey to a house where only certain individuals are permitted to enter with the speaker. The individuals named are Peter, John, James, the father of the child, and the mother of the child.
[LUK.8.52] And all were weeping and wailing over her. But He said, "Do not weep, for she has not died, but is sleeping." [§]
eklaiōn de pantes kai ekoptonto autēn. ho de eipen: mē klaiete, ou gar apethanen alla katheudei.
This verse comes from the Gospel of John, chapter 11, verse 38. It describes the reaction of those present when Jesus raises Lazarus from the dead. The verse details everyone weeping and wailing, and then Jesus stating that Lazarus is not dead, but sleeping. The words themselves are fairly straightforward, describing emotional reactions and a statement about a changed state of being.
[LUK.8.53] And they laughed at him, knowing that he had died. [§]
kai kathegelon autou eidotes hoti apethanen
This verse is from the New Testament, specifically the Gospel of Luke, 23:35. It describes people mocking Jesus while he was on the cross. The verse describes that 'they were laughing at him, knowing that he had died.' 'Kai' is 'and'. 'Kathegelon' is a verb meaning 'they laughed at', 'mocked', or 'derided'. 'Autou' is 'him'. 'Eidotes' means 'knowing'. 'Hoti' means 'that'. 'Apethanen' means 'he died'.
[LUK.8.54] And he himself, having seized her hand, cried out, saying, "The child, rise!" [§]
au-tos deh kra-tee-sas tees chei-ros au-tees ef-o-nee-sen leg-on hee pais eg-ei-re
This verse describes someone taking a hand and speaking, commanding a child to rise. The words are a mix of descriptions of actions and direct speech. 'Autos' means 'he himself'. 'Kratēsas' means 'having seized' or 'having grasped'. 'Tēs cheiros autēs' means 'of the hand of her'. 'Ephōnēsen' means 'he cried out' or 'he spoke'. 'Legōn' means 'saying'. 'Hē pais' means 'the child'. 'Egeire' means 'rise!'
[LUK.8.55] And the life force of her returned, and she immediately rose, and someone ordered that food be given to her. [§]
kai epestrefsen to pneuma autes kai aneste parachrema kai dietaxen autei dothenai phagein.
This verse describes a woman whose spirit returns to her, causing her to immediately rise and be given food. The words used are fairly straightforward; the challenge lies in the cultural context and the implication of 'spirit' returning which is life force. It is not a divine being or a ghost. This verse doesn't mention God by name.
[LUK.8.56] And her parents were astonished; but he commanded them not to tell anyone about what had happened. [§]
kai exestēsan hoi goneis autēs; ho de parēggeilen autois mēdeni eīpein to gegonos.
This verse comes from the Gospel of Luke, chapter 2, verse 19. It describes the reaction of Mary's parents to the birth of Jesus. 'Exestēsan' indicates they were perplexed or astonished. 'Parēggeilen' means 'he commanded' or 'he ordered'. 'Gegonos' means 'the thing that has happened', referring to the birth.
LUK.9
[LUK.9.1] Having called together the twelve, He gave to them power and authority over all the demons and to heal diseases. [§]
Sunkalesamenos de tous dodeka edoken autois dunamin kai exousian epi panta ta daimonia kai nosous therapeutuein
This verse describes Jesus calling the twelve disciples and giving them power and authority over all demons and to heal diseases. 'Sunkalesamenos' means 'having called together'. 'Tous dodeka' means 'the twelve'. 'Edoken' means 'he gave'. 'Autois' means 'to them'. 'Dunamin' means 'power'. 'Kai' means 'and'. 'Exousian' means 'authority'. 'Epi panta' means 'over all'. 'Ta daimonia' means 'the demons'. 'Kai nosous' means 'and diseases'. 'Therapeutuein' means 'to heal'.
[LUK.9.2] And he sent them to proclaim the reign of God and to heal the sick. [§]
kai apesteilen autous keruxein ten basileian tou theou kai iasthai [tous astheneis]
This verse describes a sending out of individuals to proclaim the reign of God and to heal the sick. 'Kai' means 'and'. 'Apesteilen' means 'he sent'. 'Autous' means 'them'. 'Keruxein' means 'to proclaim'. 'Ten basileian' means 'the reign'. 'Tou theou' means 'of God'. 'Kai' again means 'and'. 'Iasthai' means 'to heal'. '[Tous astheneis]' means '[the sick]'.
[LUK.9.3] And He said to them, "Take nothing into the way, neither a staff, nor a bag, nor bread, nor money, nor even two tunics to have." [§]
kai eipen pros autous: meden airete eis ten hodon, mite rabdon mite peran mite arton mite argurion mite [ana] duo khitonas echein.
This verse is from the Gospel of Luke, chapter 9 verse 3. It instructs disciples not to take anything with them on their journey. The verb "eipen" means "said". "Pros autous" means "to them". "Meden airete" means "take nothing". "Eis ten hodon" means "into the way". The list that follows itemizes things not to bring. The repetition of "mite" reinforces the prohibition against each item.
[LUK.9.4] And into whatever house you enter, there you shall remain, and from there you shall depart. [§]
kai eis hen an oikian eiselthete, ekei menete kai ekeithan exerchesthe.
This verse is from the New Testament, specifically Matthew 10:11. It describes instructions given to the disciples when traveling and preaching. It instructs them that when they enter a house, they should stay there and depart from that same house. The original verse is in Koine Greek.
[LUK.9.5] And as for whoever does not receive you, leaving that city, shake off the dust from your feet as a testimony against them. [§]
kai hosoi an me dechontai humas, exerchemenoi apo tes poleos ekeinei ton koniorton apo ton podon humon apotinassete eis marturion ep' autous.
This verse comes from the account of Jesus sending out his disciples. It instructs them on how to respond when encountering rejection in a city. Specifically, it directs them to symbolically remove the dust from their feet as a testimony against those who refused to receive their message. The phrase 'dust of your feet' is an idiom indicating rejection and separation. 'Upon them' means against them. This is an instruction regarding the disciples' conduct when leaving a place where their message was not welcomed.
[LUK.9.6] And as they went out, they went through the villages, proclaiming the good news and healing everywhere. [§]
ex-er-khom-en-oi de di-er-khon-to ka-ta tas ko-mas eu-ang-el-iz-om-en-oi kai the-rap-eu-on-tes pan-ta-khou.
This verse describes the disciples going through villages, proclaiming good news and healing everywhere. 'Exerchomenoi' means 'going out'. 'Diērchontο' means 'going through'. 'Kata tas komas' means 'through the villages'. 'Euangelizomenoi' means 'proclaiming the good news'. 'Therapeuontes' means 'healing'. 'Pantachou' means 'everywhere'.
[LUK.9.7] And Herod the tetrarch heard about all that was happening, and he was perplexed because it was being said by some that John had been raised from the dead. [§]
Eh-koo-sen deh Heh-roh-dees ho tet-rah-arkh-ees tah gee-no-men-ah pan-tah kai dee-eh-po-rei dee-ah toh leh-ges-thai hoo-po tee-non ho-tee Yoh-ahn-nees eh-gehr-theh ek nek-ron
This verse describes Herod the tetrarch hearing about all that was happening and being perplexed because some were saying that John had been raised from the dead. The names are transliterated based on their common pronunciation. The verb forms are adjusted to reflect the tense and voice in the original. The phrase 'hoo-po tee-non' is translated as 'by some', reflecting the original's meaning. 'Tetraarkh-ees' is translated as 'tetrarch'
[LUK.9.8] And some say that Elias appeared, while others say that a prophet of the ancients has risen. [§]
hoo po teen de hoh ee-lee-as ef-ah-nee, al-lon de hoh pro-fee-tes tis ton ar-hai-on an-es-tee
This verse discusses differing accounts regarding a figure’s identity. Some believe it was Elias, others that it was a prophet from ancient times who had come back to life. The verse is constructed with 'de' acting as a conjunction introducing contrasting viewpoints.
[LUK.9.9] Herod said, "I beheaded John. But who is this person about whom I hear these things?" And he sought to see him. [§]
ei-pen de He-ro-dees Io-an-neen ego a-pe-ke-fa-li-sa tees de es-teen hoo-tos pe-ree hoo a-koo-o toi-au-ta kai e-ze-tei i-dein au-ton
This verse comes from the Gospel of Matthew, chapter 14 verse 8. Herod says he beheaded John the Baptist, and is now asking who is this person about whom he is hearing such things, and he seeks to see him. The original is in Koine Greek.
[LUK.9.10] And having returned, the apostles recounted to him all that they had done. And taking them, he withdrew privately into a city called Bethsaida. [§]
Kai hypostrepsantes hoi apostoloi diegesanto auto toi hosa epoiesan. Kai paralabon autous hypechoresen kat' idian eis polin kaloumenen Bethsaida.
This verse recounts the return of the apostles to Jesus and their report of their deeds. Jesus then took them aside to a private location, specifically a city named Bethsaida.
[LUK.9.11] And the crowds, knowing, followed him; and having accepted them, he spoke to them concerning the kingdom of the God, and those having a need for healing, he healed. [§]
hoi de ochloi gnontes akolouthesan auto; kai apodexamenos autous elalei autois peri tes basileias tou theou, kai tous chreian echontas therapias iato.
This verse describes crowds following Jesus. He accepts them and teaches them about the kingdom of God, and he heals those who have a need for healing. The original verse is in Koine Greek. Each word will be translated literally.
[LUK.9.12] And the day began to decline. Then the twelve came near and said to him, "Release the crowd, so that they may go into the surrounding villages and fields to lodge and find provisions, for we are here in a desolate place." [§]
Ha de hemēra ērksato clinein; proselthontes de hoi dodeka eipan autōi; apoluson ton ochlon, hina poreuthentes eis tas kuklōi kōmas kai agrōus katalusōsin kai heurōsin episitismōn, hoti hōde en erēmōi topōi esmen.
This verse describes the disciples asking Jesus to dismiss the crowd because they were in a desolate place and needed to find food. 'Ha de hemēra' means 'and the day'. 'ērksato clinein' means 'began to decline'. 'proselthontes de hoi dodeka' means 'and the twelve came near'. 'eipon autōi' means 'said to him'. 'apoluson ton ochlon' means 'dismiss the crowd'. 'hina poreuthentes eis tas kuklōi kōmas kai agrōus katalusōsin' means 'so that having gone into the surrounding villages and fields, they may lodge'. 'kai heurōsin episitismōn' means 'and find provisions'. 'hoti hōde en erēmōi topōi esmen' means 'for we are in a desolate place'.
[LUK.9.13] And he said to them, "Give to them yourselves to eat." But they said, "There are not with us more than five loaves and two fish, unless we should go and buy food for all this people." [§]
eipen de pros autous dote autois humeis phagein. hoi de eipan ouk eisin hemin pleion ē artōi pente kai ichthues duo, ei mēti poreuthentes hemeis agorasōmen eis panta ton laon touton brōmata.
This verse describes a situation where Jesus is asked to provide food for a large crowd. The disciples assess their resources, noting they only have five loaves of bread and two fish, and suggest going to purchase more food for everyone. The original text is in Koine Greek.
[LUK.9.14] For there were as men, five thousand in number. And he said to his disciples: Have them recline in groups as fifty. [§]
hay-shahn gar hos-ay an-drehs pen-tah-kee-shee-lee-oy. ay-pehn deh pros toos mah-theh-tahs af-too-hoo kat-ah-klee-nah-teh af-toos klee-see-ahs [hos-ay] ah-nah pen-teh-kon-tah.
This verse describes a large crowd of men, approximately five thousand in number. Jesus instructs his disciples to have them recline in groups of about fifty.
[LUK.9.15] And they did so, and laid all down. [§]
kai epōiesan houtōs kai kateklinan hapantas
This verse comes from the Septuagint, the Greek translation of the Hebrew Bible. "kai" means "and". "epōiesan" is the aorist active indicative third-person plural of "poiēō", meaning "they did" or "they made". "houtōs" means "thus" or "so". "kai" appears again meaning "and". "kateklinan" is the aorist active indicative third-person plural of "kataklinō", meaning "they laid down" or "they made to recline". "hapantas" is the accusative plural of "pas", meaning "all". The verse describes a situation where someone did something in a certain way, and then laid all down.
[LUK.9.16] Having taken the five loaves and the two fish, looking up to the heaven, he blessed them, and broke them, and gave to the disciples to distribute to the crowd. [§]
labon de tous pente arthous kai tous duo ichthyas anablepsas eis ton ouranon eulogesen autous kai kateklesen kai edidou tois mathetais paratheinai to okhlo.
This verse describes the feeding of the five thousand. It details Jesus taking five loaves of bread and two fish, looking up to heaven, blessing them, breaking them, and giving them to the disciples to distribute to the crowd. The words are in Koine Greek.
[LUK.9.17] And we ate, and all were filled, and the abundance remaining to them was taken up into twelve baskets of broken pieces. [§]
kai efagon kai echortasan pantes, kai erthi to perisseusan autois klasmaton kofinoi dodeka.
This verse describes the event where everyone ate until they were full, and twelve baskets of leftover pieces were collected. "kai" means "and". "efagon" means "we ate". "echortasan" means "were filled" or "were satisfied". "pantes" means "all". "erthi" is an archaic form of "was taken up". "to perisseuan" means "the leftovers" or "the abundance". "autois" means "to them" or "for them". "klasmaton" means "of fragments" or "of broken pieces". "kofinoi" means "baskets". "dodeka" means "twelve".
[LUK.9.18] And it came to pass while he was being praying privately, his disciples gathered to him, and he questioned them saying: "What do the crowds say that I am?" [§]
Kai egeneto en to einai auton proseuchomenon kata monas sunesan autoi hoi mathetai, kai epērotēsen autous legōn: tina me legousin hoi ochloi einai?
This verse describes a scene where Jesus is praying alone, and his disciples come to him. He then asks them what the crowds are saying about who he is. The original text is in Koine Greek.
[LUK.9.19] But those who answered said, "John the Baptizer", others said, "Elijah", and others that a prophet of the ancients has risen. [§]
hoi de apokrithentes eipan: Ioannēn ton baptistēn, alloi de Hēliān, alloi de hoti prophētēs tis tōn archaiōn aneste.
This verse comes from the Gospels and records the responses people gave when asked who Jesus was. "Hoi de apokrithentes eipan" means "But those who answered said". "Ioannēn ton baptistēn" is "John the Baptizer". "Alloi de Hēliān" is "Others, Elijah". "Alloi de hoti prophētēs tis tōn archaiōn aneste" means "Others, that a prophet of the ancients has risen".
[LUK.9.20] And he said to them, “Who do you say that I am?” And Peter, answering, said, “The Messiah of the Gods.” [§]
eipen de autois humeis de tina me letegeinai Petros de apokritheis eipen ton Christon tou Theou
This verse comes from the Gospel of Matthew, chapter 16, verse 15. It recounts a dialogue where Jesus asks his disciples who they believe him to be. Peter responds, identifying Jesus as the Messiah (Christ) of God.
[LUK.9.21] And having rebuked them, he ordered that no one should speak of this. [§]
ho de epitimasas autois pareggeilen medeni legein touto
This verse is from the New Testament, specifically the Gospel of Mark. It describes a situation where someone has rebuked others and instructed them to tell no one about something. The original language is Koine Greek. The verse describes an action of reprimanding, then issuing an order of silence. Each word is translated as directly as possible, maintaining grammatical correctness in English.
[LUK.9.22] He said that it is necessary for the son of man to suffer greatly and to be rejected by the elders and the chief priests and the scribes and to be killed and on the third day to be raised again. [§]
ei-pon ho-ti dei ton hui-on tou an-thro-po-pou pol-la pa-thein kai a-po-do-ki-mas-the-nai a-po ton pres-bu-te-ron kai ar-chi-e-reon kai gram-ma-te-on kai a-po-ktan-the-nai kai te tri-te he-me-ra e-ger-the-nai.
This verse comes from the account of Jesus predicting his death and resurrection. The Greek words represent 'saying that it is necessary for the son of man to suffer many things and to be rejected by the elders and chief priests and scribes and to be killed and on the third day to rise again.' We will translate the names of God literally, and interpret the intent of the text to provide a proper translation.
[LUK.9.23] He was saying also to everyone: If anyone wishes to come after me, he must deny himself and take up his own cross daily and follow me. [§]
He was saying also to everyone: if anyone desires to come after me, let him deny himself and let him pick up his own cross each day and let him follow me.
This verse is from the Gospel of Luke, chapter 9, verse 23. The original text is in Koine Greek. It presents a call to discipleship, emphasizing self-denial and daily commitment. It is a direct quote from Jesus. The original words have been directly transliterated into English, and then restructured for proper English grammar and phrasing.
[LUK.9.24] For whoever wishes to save his life will lose it; but whoever loses his life for my sake, that one will save it. [§]
hos gar an thelei ten psychen autou sosai apolesei auten; hos d’ an apolesei ten psychen autou heneken emou houtos sōsei auten.
This verse discusses the paradox of saving or losing one’s life for the sake of another. The verse employs conditional clauses using ‘hos gar an’ and ‘hos d’ an’, meaning ‘whoever’ or ‘if anyone’. ‘Psyche’ refers to the life or soul. ‘Sōzein’ means ‘to save’ and ‘apolesai’ means ‘to destroy’ or ‘to lose’. The phrase ‘heneken emou’ means ‘for my sake’ or ‘because of me’.
[LUK.9.25] For what benefit is there for a person to gain the entire world, yet lose themselves, or be damaged? [§]
tee gar opheleitai anthropos kerdesas ton kosmon holon heauton de apolesas ee zemiotheis?
This verse asks what profit does a person have if they gain the whole world, but forfeit themselves, or are harmed? The verse uses rhetorical questions to emphasize the importance of spiritual well-being over material gain. The words are all in the Koine Greek language.
[LUK.9.26] For whoever should be ashamed of me and my words, that one the Son of Man will be ashamed of when he comes in the glory of himself and of the Father and of the holy angels. [§]
hos gar an epaischunthei me kai tous emous logous, touton ho huios tou anthropou epaischunethesetai, hotan elthei en tei doxei autou kai tou patros kai ton hagion angelon.
This verse speaks of a coming judgement. Anyone who is ashamed of Jesus and his words will be ashamed when the Son of Man comes in glory with his Father and the holy angels. The original verse uses words that can be interpreted in several ways, but the core meaning is clear. We will focus on a literal translation of the concepts represented by the names and titles used.
[LUK.9.27] But I tell you truly, there are some of those standing here who will not taste death until they see the kingdom of God. [§]
lego de humin alēthōs, eisin tines tōn autou hēstakoton hoi ou mē geusontai thanatou heōs an idōsin tēn basileian tou theou.
This verse originates from the Gospel of Luke, chapter 9, verse 27. It presents a declaration concerning those standing among the speaker's companions. The speaker states that some among them will not experience death until they witness the kingdom of God. The original text uses 'theos' which represents 'God'.
[LUK.9.28] And it happened after these words, as if eight days passed, and having taken Peter and John and Jacob, he went up to the mountain to offer prayers. [§]
And it came to pass after these words, as it were eight days, and taking Peter and John and Jacob, he ascended to the mountain to pray.
This verse describes an event occurring eight days after some preceding statements. It involves a figure (understood from context to be Jesus) choosing Peter, John, and Jacob to accompany him to a mountain for the purpose of prayer. The original text is in Koine Greek, and this is a straightforward literal translation of the sentence structure and vocabulary.
[LUK.9.29] And it came to be, while he was praying, the appearance of his face different, and his clothing white gleaming. [§]
kai egeneto en to proseuchesthai auton to eidos tou prosopou autou heteron kai ho himatismos autou leukos exastraphtons.
This verse describes a transformative event occurring while someone is praying. The appearance of their face changes, becoming different, and their clothing becomes brilliantly white and gleaming. The original text is Greek, but this request asks for a translation of names based on principles applied to the original languages of the Bible. Since this verse does not contain any names of God, the literal translation principles are not directly applicable, but I will provide a very literal English translation following the instructions. The grammatical structure will be preserved for accuracy.
[LUK.9.30] And behold, two men were speaking with him, who were Moses and Elijah. [§]
kai idou andres duo sunelaloun auto, hoitines esan Moyses kai Elias
This verse describes two men speaking with someone. The names 'Moses' and 'Elias' are transliterated directly. 'Kai' means 'and', 'idou' means 'behold', 'andres' means 'men', 'sunelaloun' means 'were speaking together', 'auto' means 'with him', 'hoitines' means 'who', and 'esan' means 'were'.
[LUK.9.31] Those who appeared in glory said the departure of him, which he was about to complete in Jerusalem. [§]
hoi ophtentes en doxai elegon ten exodon autou, he emellen pleroun en Ierousalem.
This verse describes people who appeared in glory and spoke about the departure of someone, which they were about to fulfill in Jerusalem. The key words relate to appearances, glory, departure, and fulfillment. We are focusing on a literal translation of the names and titles used, rather than theological interpretation.
[LUK.9.32] But Peter and those with him were weighed down by sleep. Having awakened, they saw the glory of Yahveh and the two men standing with Him. [§]
ho de Petros kai hoi syn auto eisan bebaremenoi hypno; diagregoreantes de eidon ten doxan autou kai tous duo andras tous synestotas autou.
This verse is from the Gospel of Luke, chapter 9, verse 32. It describes Peter and his companions falling asleep, and then waking up to witness the glory of Yahveh, along with two men conversing with Him. Note that the original text is Greek, not the original source texts of the Old Testament which feature the names of God in question. Given this is a New Testament verse, the choice of 'Yahveh' is for consistency in the spirit of your request.
[LUK.9.33] And it came to pass, as they were separating from him, Peter said to Jesus: "Master, it is good for us to be here, and we will make three shelters, one for you and one for Moses and one for Elijah," not knowing what he was saying. [§]
kai egeneto en toi diahorizestai autous ap' autou eipen ho Petros pros ton Iesoun: epistata, kalon estin hemas hode einai, kai poiesomen skenas treis, mian soi kai mian Moyses kai mian Helia, me eidós ho legei.
This verse describes a moment during the transfiguration of Jesus, as recorded in the Gospel of Luke. As Moses and Elijah were preparing to depart from Jesus, Peter, not fully understanding what was happening, suggests building shelters for Jesus, Moses, and Elijah. He speaks while still in a state of awe and confusion, not realizing the significance of the event.
[LUK.9.34] And while he was saying these things, a cloud came and overshadowed them, and they feared to enter the cloud. [§]
tauta de autou legontas egeneto nephele kai epeskiazen autous, ephobēthēsan de en tō eiselthein autous eis tēn nephelēn.
This verse describes a cloud appearing and overshadowing a group of people, causing them to fear entering the cloud. The original text is Greek, not a name of God, therefore a translation of names of God is not applicable. However, I will translate the verse directly into English.
[LUK.9.35] And a voice came from the cloud saying: "This is my son, the chosen one; listen to him." [§]
kai phone egeneto ek tes nephelēs legousa: houtos esti ho huios mou ho eklelegmenos, autou akouete.
This verse is from the New Testament, specifically from the Gospel of Mark (1:11). It describes a voice coming from a cloud declaring Jesus as God’s chosen son, and commanding people to listen to Him. It originates from the Septuagint, which is a translation of the Hebrew scriptures into Koine Greek. The verse uses common Greek grammatical structures and vocabulary.
[LUK.9.36] And when the voice came to be, Jesus was found alone. And they became silent, and they told nothing to anyone in those days regarding anything they had seen. [§]
kai en to genesthai ten phone heurēthē Iēsous monos. kai autoi esigēsan kai oudenī apēggeilan en ekeinais tais hēmerais ouden hōn heōrakan.
This verse describes a moment after a voice from heaven is heard, where Jesus is found alone, and those who heard the voice remain silent, not telling anyone what they saw.
[LUK.9.37] And it came to pass on the following day, as they descended from the mountain, a great crowd met him. [§]
And it came to pass on the following day, as they descended from the mountain, a great crowd met him.
This verse describes the descent of individuals (presumably Jesus and his disciples) from a mountain and their encounter with a large crowd of people. The Greek verb "ἐγένετο" is translated as "it came to pass" to maintain a traditional feel while remaining literal. The word "ὄχλος" means crowd. The word "πολύς" means much or great.
[LUK.9.38] And behold, a man from the crowd cried out, saying, "Teacher, I implore you to look upon my son, because he is unique to me." [§]
kai idou aner apo tou ochlou eboesen legon didaskale deomai sou epiblepsai epi ton huion mou hoti monogenes moi estin
This verse is from the Gospel of Luke, chapter 8, verse 47. It describes a man from the crowd calling out to a teacher. He is pleading for the teacher to look upon his son, because he is his only child.
[LUK.9.39] And behold, a spirit takes him, and suddenly he shouts and convulses himself with foam, and with difficulty it departs from him, shattering him. [§]
kai idou pneuma lambanei auton kai exaiphnes krazei kai sparassei auton meta aphrou kai mogis apochorei ap’ autou suntribon auton
This verse describes a spirit taking hold of someone, causing them to shout and convulse, with foam coming from their mouth, and it is with difficulty that the spirit departs from them, shaking them violently. The verse originates from a text about a person experiencing a powerful spiritual event.
[LUK.9.40] And I pleaded with your disciples that they might cast him out, and they were not able. [§]
kai edeetheen ton matheton sou hina ekbalosin auto, kai ouk edeunetheesan.
This verse describes a situation where someone pleaded with the disciples to cast out a spirit, but they were unable to do so. 'Kai' means 'and'. 'Edeetheen' means 'I pleaded'. 'Ton matheton sou' means 'of your disciples'. 'Hina' means 'that'. 'Ekbalosin' means 'they may cast out'. 'Auto' means 'him'. 'Ouk' is a negative particle, meaning 'not'. 'Edeunetheesan' means 'they were able'.
[LUK.9.41] And having responded, Jesus said: “O faithless and twisted generation, how long will I remain with you, and endure you? Bring here your son.” [§]
apokritheis de ho Iesous eipen: o genea apistos kai diestrammene, heos pote esomai pros humas kai anexomai humon? prosagage hode ton huion sou.
This verse is from the Gospel of Matthew, specifically 17:17. Jesus is responding to his disciples’ failure to heal a boy possessed by a spirit. He expresses frustration at their lack of faith and their twisted nature. He then instructs them to bring the boy to him. The verse uses direct speech, and is addressed to a specific audience - the generation of disciples.
[LUK.9.42] And as he was still approaching, the spirit tore him and convulsed him violently. But Jesus rebuked the unclean spirit and healed the boy, and returned him to his father. [§]
eti de proseerchomenou autou errexen auton to daimonion kai sunesparaxen; epetimēsen de ho Iēsous tō pneumati tō akathartō kai iasato ton paida kai apedōken auton tō patri autou.
This verse describes a situation where a spirit violently attacks a boy, and Jesus rebukes the spirit, heals the boy, and returns him to his father. Let's break down the names/titles used: 'Jesus' remains 'Jesus' as it is a proper name, not a title of God. The 'spirit' is simply referred to as 'the spirit'. The 'unclean spirit' is 'the unclean spirit'.
[LUK.9.43] And all were astonished at the greatness of the God. While all were marveling at everything that He did, He said to His students: [§]
exeplēssonto de pantes epi tē megaleioteti tou theou. Panton de thaumazonton epi pasin hois epoiei eipen pros tous mathētas autou.
This verse describes the reaction of all people to the greatness of God, and then records God speaking to His students about all that He does. The word "theou" means "of the God", and is in the genitive case. The word "panton" means "of all". The word "mathētas" means "students".
[LUK.9.44] Put these words into your ears. For the son of the human is about to be delivered into the hands of humans. [§]
thes-the hu-meis eis ta o-ta hu-mon tous lo-gous tous-tous; ho gar hui-os tou an-thro-pou mel-lei pa-ra-di-dos-thai eis chei-ras an-thro-pon.
This verse is from the Greek text of the Gospel of Matthew. It is a warning from Jesus to his disciples. 'Thes-the' is a command meaning 'put' or 'lay'. 'Hu-meis' is 'you' (plural). 'Eis ta o-ta hu-mon' is 'into the ears of you', meaning 'pay attention to'. 'Tous lo-gous tous-tous' means 'the words, these'. 'Ho gar hui-os tou an-thro-pou' means 'for the son of the human'. 'Mel-lei pa-ra-di-dos-thai' means 'is about to be delivered'. 'Eis chei-ras an-thro-pon' means 'into the hands of humans'.
[LUK.9.45] And they did not understand that saying, and it was concealed from them, so that they might not perceive it, and they were afraid to question him about that saying. [§]
hoi de eggnouon to rhema touto kai en parakekalummenon ap' autōn hina mē aisthontai auto, kai ephobounto erotēsai auton peri tou rhematos toutou.
This verse describes people not understanding a saying and it being hidden from them, so that they would not perceive it, and they feared to ask about that saying. The verse is in the context of Jesus’ parables.
[LUK.9.46] And a thought entered into them, concerning who might be the greatest among themselves. [§]
eis-el-then deh di-al-og-is-mos en au-toys to tis an ei-ay mez-on au-ton
This verse describes a thought entering into them, concerning who might be greater among them. "Eisēlthen" means "entered." "Dialogismos" refers to a thought or reasoning process. "En autoys" means "in them." "Tis an eiay mezon" is a question about who is greater. "Auton" refers to themselves.
[LUK.9.47] Now Jesus, knowing the reasoning of their hearts, having taken a child, set it before himself. [§]
ho de Iesous eidōs ton dialogismon tēs kardias autōn, epilabomenos paidion estēsen autō par’ heautō
This verse describes Jesus, knowing the thoughts of their hearts, taking a child and setting it before them. The Greek words are straightforward, detailing a specific action and a prior knowledge of inner thoughts.
[LUK.9.48] And he said to them: Whoever accepts this child in the name of my God, accepts me. And whoever accepts me, accepts the one who sent me. For the smallest among all of you is the greatest. [§]
kai eipen autois: hos ean dexetai touto to paidion epi to onomati mou, eme dexetai: kai hos an eme dexetai, dexetai ton aposteilanta me: ho gar mikroteros en pasin humin hyparchon houtos estin megas.
This verse is from the Gospel of Luke, chapter 9, verse 48. It depicts Jesus speaking to his disciples about receiving a child in his name. The verse emphasizes that to accept Jesus is to accept the one who sent him – God. The statement about the smallest being the greatest speaks to humility and the inversion of worldly values in the kingdom of God.
[LUK.9.49] And John responded, saying, "One who stands above, we saw someone in your name casting out demons, and we forbade him, because he does not follow with us." [§]
apokritheis de Ioannes eipen: epistata, eidomen tina en to onomati sou ekballonta daimonias kai ekoluomen auton, hoti ouk akoluthei meth’ hemon.
This verse is from Luke 9:49. Ioannes (John) replies to Iesous (Jesus) stating that they observed someone casting out demons in the name of Yahveh, and they forbade him from doing so because he was not following with them (the disciples). 'Epistata' is a term of respect, similar to 'teacher' or 'master', but directly translates to 'one who stands above'.
[LUK.9.50] And Yeshua said to him, "Do not hinder him, for whoever is not with you is for you." [§]
eipen de pros auton ho Iesous: me koluete; hos gar ouk estin kath' humas, huper humas estin.
This verse is from the Gospel of Luke, chapter 9, verse 50. It records a statement made by Yeshua (Jesus) to one of his disciples. The disciple wished to prevent a man from following Yeshua because the man wasn't part of their group. Yeshua rebukes him. The core meaning revolves around inclusion and not hindering those who seek to follow. The word 'kuluete' means 'hinder' or 'prevent'. 'Kath' humas' means 'with you' or 'among you'. 'Huper humas' means 'for you'.
[LUK.9.51] And it came to pass, when the days of His being taken up were being fulfilled, that He Himself set His face to go to Jerusalem. [§]
And it came to pass, when the days of His being taken up were being fulfilled, that He Himself set His face to go to Jerusalem.
This verse describes a moment when Jesus resolutely decided to travel to Jerusalem. "Ἐγένετο δὲ" translates to "And it came to pass". "Συμπληροῦσθαι τὰς ἡμέρας τῆς ἀναλήμψεως αὐτοῦ" means "when the days of His being taken up were being fulfilled". "Αὐτὸς τὸ πρόσωπον ἐστήρισεν" means "He Himself set His face". In ancient contexts, "setting one's face" signified resolute determination to proceed in a certain direction. "Τοῦ πορεύεσθαι εἰς Ἰερουσαλήμ" means "to go to Jerusalem".
[LUK.9.52] And he sent messengers before his face. And having gone, they entered into a village of Samaritans as to prepare for him. [§]
Kai apesteilen angelous pro prosopou autou. Kai poreuthentes eiselthen eis komen Samaritanon hos hetoimasai auto
This verse describes a sending of messengers ahead of someone. 'Kai' means 'and'. 'Apesteilen' means 'sent'. 'Angelous' means 'messengers'. 'Pro prosopou autou' means 'before the face of him', indicating 'before him'. 'Kai' again means 'and'. 'Poreuthentes' means 'having gone'. 'Eiselthen' means 'they entered'. 'Eis komen' means 'into a village'. 'Samaritanon' means 'of Samaritans'. 'Hos' means 'that' or 'as'. 'Hetoimasai' means 'to prepare'. 'Auto' means 'him'. Thus, the verse describes someone sending messengers ahead of them, who went and entered a village of Samaritans to prepare for their arrival.
[LUK.9.53] And they did not receive him, because his face was going towards Jerusalem. [§]
kai ouk edexanto auton, hoti to prosopon autou en poreuomenon eis Ierousalem
This verse describes a rejection of someone because their face was set toward Jerusalem. The original language is Koine Greek, and the verse relates to a situation where people refused acceptance because of a predetermined destination or purpose.
[LUK.9.54] And when the disciples, James and John, had seen this, they said, "my Lord, do you wish us to say that fire should come down from heaven and consume them?" [§]
ee-don-tes deh hoi ma-thee-tai Ya-ko-bos kai Yo-an-nis ei-pan; ku-ree-os, the-lees ei-po-men pur ka-ta-beh-nai a-po too oo-ra-noo kai a-na-lo-sai au-toos?
This verse comes from Luke 9:54. It describes James and John reacting to Samaritans who did not welcome Jesus. They ask if they should call down fire from heaven to destroy the village. The original Greek uses "kurios" which is a respectful address, but equivalent to 'my Lord'.
[LUK.9.55] And having turned, he rebuked them. [§]
stra-feis deh ep-e-tee-may-sen af-tois
This is a verse from the New Testament, specifically Matthew 23:1. It describes Jesus turning and rebuking the Pharisees and Sadducees. The verse is from the Greek text. 'στραφεὶς' means 'having turned'. 'δὲ' is a particle often translated as 'and' or 'but'. 'ἐπετίμησεν' means 'he rebuked'. 'αὐτοῖς' means 'to them'. We are focusing on translating the names of God literally, but this verse does not contain any. Therefore, we will focus on producing a clear, literal English translation.
[LUK.9.56] And they went to another village. [§]
kai eporeuthēsan eis heteran kōmēn
This verse is from the Greek New Testament. "kai" means "and". "eporeuthēsan" is the aorist passive indicative third person plural of "poreuomai", meaning "they went". "eis" means "to". "heteran" is the accusative singular feminine of "heteros", meaning "another". "kōmēn" is the accusative singular feminine of "kōmē", meaning "village". The verse describes movement *to* another village.
[LUK.9.57] And as they were traveling on the road, one person said to him, "I will follow you wherever you depart." [§]
Kah-ee poh-rey-oh-men-ohn ah-toon en tee hoh-doh eh-ee-pen tis pros ah-toon ah-koh-loo-thee-soh soi hop-oo eh-ahn ah-per-hay.
This verse describes someone offering to follow another person wherever they may go. The structure is straightforward, with a depiction of travel followed by a declaration of commitment. The core meaning is a pledge of allegiance or dedication.
[LUK.9.58] And Jesus said to him, "The foxes have dens, and the birds of the heaven have lodging places, but the son of the human does not have where to recline his head." [§]
kai eipen auto ho Iesous: hai alopekes pholeous echousin kai ta peteina tou ouranou kataskenoseis, ho de huios tou anthropou ouk echei pou ten kephalen klinai.
This verse originates from the Greek text of the Gospel of Matthew (8:20) and Luke (9:58). It describes a moment where Jesus explains to a potential follower that he lacks a fixed dwelling place. 'kai' means 'and'. 'eipen' means 'said'. 'auto' means 'to him'. 'Iesous' is 'Jesus'. 'hai' is 'the'. 'alopekes' means 'foxes'. 'pholeous' means 'dens'. 'echousin' means 'have'. 'kai' means 'and'. 'ta' is 'the'. 'peteina' means 'birds'. 'tou ouranou' means 'of the heaven'. 'kataskenoseis' means 'lodging places'. 'ho de' means 'but'. 'huios tou anthropou' means 'son of the human'. 'ouk echei' means 'does not have'. 'pou' means 'where'. 'ten kephalen' means 'the head'. 'klinai' means 'to recline'.
[LUK.9.59] He said also to another, "Follow me." And the other said, "my Lord, allow me to go first to bury my father." [§]
He said also to another, 'Follow me.' And the other said, 'my Lord, allow me to go first to bury my father.'
This verse recounts a conversation between someone called to follow and that person responding with a request to first bury their father. The original Greek uses 'kurios' which is equivalent to 'Adonai' in the Hebrew tradition. I am translating 'kurios' as 'my Lord' in keeping with a literal translation of the names of God. The rest of the verse is fairly straightforward in terms of translation, requiring only proper English sentence structure.
[LUK.9.60] And he said to him, "Allow the dead to bury their own dead, but you go and proclaim the kingdom of God." [§]
ei-pen de au-to-i af-es tous nek-rous tha-psai tous he-au-ton nek-rous, su de a-pel-thon di-ang-el-le ten bas-i-lei-an tou the-ou.
This verse comes from the Gospel of Luke, chapter 9, verse 60. It depicts a conversation where someone asks to follow Jesus, but Jesus responds that they need to first attend to burying their dead. The verse then instructs the person to go and proclaim the kingdom of God.
[LUK.9.61] And another also said, "I will follow you, my Lord, but first allow me to bid farewell to those in my house." [§]
Ei-pen de kai he-te-ros; a-ko-lou-thi-so soi, ku-ri-e; pro-ton de e-pi-trep-son moi a-po-tax-as-thai tois eis ton oi-kon mou.
This verse is from the Gospel of Luke, chapter 9, verse 59. It details a request from a prospective follower of Yahveh. The speaker wishes to follow Yahveh, but first asks permission to go and bury his father. "Ei-pen de kai he-te-ros" means "and another also said". "A-ko-lou-thi-so soi" means "I will follow you". "Ku-ri-e" is vocative for "my Lord". "Pro-ton de" means "but first". "E-pi-trep-son moi" means "you will allow me". "A-po-tax-as-thai" means "to bid farewell". "Tois eis ton oi-kon mou" means "to those in my house".
[LUK.9.62] And Jesus said to him, "No one, having laid a hand to a plow and looking backwards, is fit for the kingdom of God." [§]
eipen de [pros auton] ho Iesous: oudeis epibalōn tēn cheira ep’ arotron kai blepōn eis ta opiso euthetos esti tēi basileiai tou theou.
This verse is from the Gospel of Luke, chapter 9, verse 62. It speaks of focusing on following God without looking back. "eipen" means "said". "de" is a connector, like "and". "pros auton" means "to him". "Iesous" is the name Jesus. "oudeis" means "no one". "epibalōn" means "having laid". "tēn cheira" means "the hand". "ep’ arotron" means "on a plow". "kai" means "and". "blepōn" means "looking". "eis ta opiso" means "backwards". "euthetos esti" means "is straight", or "is fit". "tēi basileiai tou theou" means "to the kingdom of God".
LUK.10
[LUK.10.1] And after these things, Yahveh showed forth another seventy [two], and sent them out by twos [two] before his face into every city and place where he intended to come. [§]
Metah deh tauta anedeixen ho kurios heterous hebdomēkonta [duo] kai apesteilen autous ana duo [duo] pro prosopou autou eis pasan polin kai topon hou emellen autos erchesthai.
This verse describes Yahveh appointing another seventy [two] and sending them out two [two] ahead of his face into every city and place where he was about to come.
[LUK.10.2] He was saying also to them: "The harvest is great, but the workers are few. Therefore, ask the Lord of the harvest that he may send out workers into his harvest." [§]
He was saying also to them: The harvest is much, but the workers are few. Therefore, ask the Lord of the harvest to send out workers into his harvest.
This verse comes from the Gospels and describes a situation where there is a great need for laborers to gather the harvest. The speaker urges the listeners to petition the 'Lord of the harvest', referring to God, for assistance in finding and sending workers. The verse uses metaphorical language, with the 'harvest' representing the people who are ready to receive the message of God, and the 'workers' representing those who spread that message.
[LUK.10.3] Go. Look, I am sending you as lambs in the midst of wolves. [§]
hupagete; idou apostello humas hos arnas en meso lykon.
This verse is from the New Testament, specifically Matthew 10:16. It's an instruction from Jesus to his disciples. 'hupagete' is an imperative, meaning 'go'. 'idou' means 'behold' or 'look'. 'apostello' means 'I send'. 'hymas' is the plural 'you'. 'hos' is 'as' or 'like'. 'arnas' is the accusative plural of 'arnos', meaning 'lambs'. 'en meso' means 'in the midst of'. 'lykon' is the genitive plural of 'lykos', meaning 'wolves'.
[LUK.10.4] Do not carry a satchel, do not carry a cloak, do not carry sandals, and do not greet anyone along the road. [§]
may bah-stah-zeh-teh bahl-lan-tee-on, may pee-ran, may hoo-po-dee-mah-tah, kai mee-deh-nah kah-tah teen ho-don ahs-pah-seh-theh.
This verse is a series of prohibitions. It directs someone not to carry certain items, and not to greet anyone along the road. 'Balanion' refers to a small bag or satchel. 'Pēran' refers to a traveler's cloak or outer garment. 'Hypodēmata' refers to sandals or footwear. The verse is giving instructions regarding preparation for a specific task or journey, likely involving solemnity or haste.
[LUK.10.5] If you should enter a house, first say: "Peace to this house." [§]
eis hen d' an eiseltete oikian, proton legete: eirene to oiko touto
This verse instructs believers, when entering a house, to first say 'peace to this house'. The original language uses a conditional structure ('if ever you enter...') and a direct address.
[LUK.10.6] And if there is a son of peace there, your peace will rest upon him. But if not, it will return to you. [§]
kai ean ekei e hyios eirenes, epanapausetai ep' autou e eirene hymon; ei de me ge, eph' hymas anakampsei.
This verse is from the Septuagint (Greek translation of the Hebrew Bible). It speaks of sending a 'son of peace' and whether peace will rest upon him or return to those who sent him. It uses the term 'son of peace' metaphorically, referring to someone who brings or embodies peace. The verse suggests a test of sorts – if the individual is truly a bringer of peace, that peace will stay with them; otherwise, it will revert back to its source.
[LUK.10.7] But remain in that house, eating and drinking what they provide to you, for the worker is worthy of their wages. Do not move from house to house. [§]
en aute de te oikia menete esthiontes kai pinontes ta par' autōn. axios gar ho ergates tou misthou autou. me metabainete ex oikias eis oikian.
This verse, originating from the New Testament, concerns providing hospitality and fair compensation. It instructs believers to remain in the homes of those who offer hospitality, eating and drinking what is provided by them. It further asserts that a worker deserves their wages and advises against moving from house to house seeking better provisions.
[LUK.10.8] And into whatever city you enter, and they receive you, eat the things being set before you. [§]
kai eis hen an polin eiserechesthe kai dechontai humas, esthiete ta paratitemena humin
This verse is from the Greek New Testament. It instructs believers, when entering a city, to accept hospitality offered to them and to eat what is set before them. The verse focuses on practical advice regarding acceptance of provision while traveling and ministering.
[LUK.10.9] And you will heal those who are sick in it, and you will say to them, "The kingdom of God has drawn near to you." [§]
kai therapuetete tous en aute asheneis kai legete autois heggiken eph humas he basileia tou theou.
This verse comes from the Gospel of Luke, chapter 10 verse 9. It instructs disciples to heal the sick and proclaim the nearness of God's kingdom. 'Theos' means God. 'Basileia' means kingdom. It is important to translate 'theos' literally as 'God' and not use a more traditional translation.
[LUK.10.10] Into whatever city you enter and they do not receive you, having gone out into the squares of it, say: [§]
eis hen d' an polin eiselthēte kai mē dechontai humas, exelthontes eis tas plateias autēs eipate
This verse is from the Greek text of the New Testament, specifically Matthew 10:14. It gives instructions to disciples about how to respond if they enter a city and are not welcomed. "eis hen d' an polin" means "into whatever city". "mē dechontai humas" means "they do not receive you". "exelthontes eis tas plateias autēs" means "having gone out into the squares of it". "eipate" means "say".
[LUK.10.11] And we will wipe off the dust that has stuck to us from your city before your feet. But know this, that the kingdom of God has drawn near. [§]
kai ton koniorton ton kollethanta hemin ek tes poleos humon eis tous podas apomassometha humin. plen touto ginoskete hoti eggiken he basileia tou theou.
This verse comes from the New Testament. "Koniorton" refers to dust. "Kollethanta" means "stuck". "Podas" refers to feet. "Apomassometha" means "we shall wipe off". "Basileia" means "kingdom". "Theou" means "of God". The verse describes a symbolic act of wiping dust off the feet as a sign of rejection and then declares that the kingdom of God is near.
[LUK.10.12] I say to you that it will be more tolerable for Sodom in that day than for that city. [§]
lego hymeen hoti Sodomois en tee hemera ekeinee anekteron estai hee tee polei ekeinee.
This verse comes from the Gospel of Luke, 10:14. It speaks of judgment, stating that it will be more tolerable for Sodom on that day than for the city that rejects the message of Jesus. The original is in Koine Greek. 'lego hymeen' means 'I say to you'. 'hoti' means 'that'. 'Sodomois' refers to Sodom in the dative case. 'en tee hemera ekeinee' means 'in that day'. 'anekteron estai' means 'will be more tolerable'. 'hee tee polei ekeinee' means 'than that city'.
[LUK.10.13] Woe to you, Chorazin, woe to you, Bethsaida! Because if the powers that were done in you had been done in Tyre and Sidon, they would have long ago sat in sackcloth and ashes and repented. [§]
Woai soi, Chorazin, woai soi, Bethsaida. Hoti ei en Tyro kai Sidon egenethsan hai dynameis hai genomenai en hymin, palai an en sakkoi kai spodoi kathemenoi metenoesan.
This verse is from the Gospel of Matthew (11:21-22) and expresses lamentation over the cities of Chorazin and Bethsaida. It states that if the powerful works that were done in those cities had been done in Tyre and Sidon, those cities would have long ago repented, sitting in sackcloth and ashes. 'Woai' is an interjection expressing woe. 'Hoti' means 'because' or 'that'. 'Ei' indicates a conditional statement ('if'). 'Egenethsan' means 'were done' or 'happened'. 'Hai dynameis' means 'the powers' or 'the mighty works'. 'Hai genomenai' means 'that were done'. 'En hymin' means 'in you'. 'Palai an' means 'long ago would have'. 'En sakkoi kai spodoi' means 'in sackcloth and ashes'. 'Kathemenoi' means 'sitting'. 'Metenoesan' means 'repented'.
[LUK.10.14] But to Tyre and Sidon, it will be more tolerable in the day of judgment than to you. [§]
pleen Teeroo kai Sidoni anektoteroon estai en tee kreesei ee hymeen.
This verse comes from the New Testament, specifically the Gospel of Matthew 11:21 and Luke 10:13. It is originally written in Koine Greek. It speaks about judgment and how certain cities will fare better than others in God's judgment. The verse uses the words 'Tyre' and 'Sidon', which were cities known for their wickedness. The verse is a direct quote of Yahveh, expressing his displeasure with the current audience. Because this is a direct quote of Yahveh, we must use Yahveh's name.
[LUK.10.15] And you, Capernaum, will you not be raised up to heaven? Until you descend to Hades. [§]
kai su, Kaparnaoum, mee heos ouranou hypsotheesai; heos tou hadou katabeesai.
This verse comes from Matthew 11:23 and Luke 10:15. It is spoken by Jesus concerning Capernaum. The verse makes a rhetorical question about Capernaum’s exaltation and descent. The words represent a judgement about Capernaum’s spiritual state. 'Ouranou' refers to heaven and 'hadou' refers to Hades (the underworld).
[LUK.10.16] The one who hears you hears me, and the one who rejects you rejects me. But the one who rejects me rejects the one who sent me. [§]
ho akouon humon emou akouei, kai ho atheton humas eme athetei; ho de eme atheton athetei ton aposteilanta me.
This verse speaks of a relationship between the one who hears, the one who rejects, and the one who sent. The verse establishes that to hear those sent is to hear the sender, and to reject those sent is to reject the sender. The structure is parallel, emphasizing the equivalence between actions toward the messengers and actions toward the one who sent them.
[LUK.10.17] And the seventy [two] returned with joy, saying, "my Lord, and the demons submit to us in your name." [§]
Hupo-stre-psan de hoi heb-do-mee-kon-ta [du-o] meta charas legontes: kurios, kai ta daimon-ia hupo-tas-se-tai hemin en to onomati sou.
This verse describes the seventy [two] disciples returning with joy, declaring that even the demons submit to them in the name of their Lord. The original text uses "kurios" which is a title for the Lord, and "daimonia" meaning demons. "Onomati sou" means "in your name".
[LUK.10.18] And he said to them, "I beheld the Satan as lightning falling from the heaven." [§]
eipen de autois, etheōroun ton satanan hōs astrapēn ek tou ouranou pesonta
This verse comes from Luke 10:18. It describes Jesus telling his disciples that he saw Satan fall from heaven like lightning. "Eipen" means "he said". "De autois" means "to them". "Etheōroun" means "I beheld". "Ton satanan" means "the Satan". "Hōs astrapēn" means "as lightning". "Ek tou ouranou" means "from the heaven". "Pesonta" means "falling".
[LUK.10.19] Behold, I have given to you the authority to tread upon serpents and scorpions, and over all the power of the enemy, and nothing shall by any means harm you. [§]
idou dedoka humin ten exousian tou patein epano opheōn kai skorpiōn, kai epi pasan tēn dynamin tou echthrou, kai ouden humas ou mē adikēsēi.
This verse describes God giving authority to his followers over powers of evil. 'Idou' means 'behold'. 'Dedoka' means 'I have given'. 'Humin' means 'to you'. 'Ten exousian' means 'the authority'. 'Tou patein' means 'to tread'. 'Epano' means 'upon'. 'Opheōn' refers to 'serpents'. 'Kai skorpiōn' means 'and scorpions'. 'Kai epi pasan tēn dynamin' means 'and over all the power'. 'Tou echthrou' means 'of the enemy'. 'Kai ouden humas ou mē adikēsēi' means 'and nothing shall by any means harm you'.
[LUK.10.20] However, do not rejoice in this, that the spirits submit to you, but instead rejoice that your names are written in the skies. [§]
plen en touto me chairete hoti ta pneumata humin hypotassatai, chairete de hoti ta onomata humon engraphatai en tois ouranois.
This verse is from the New Testament, specifically Luke 10:20. It is originally written in Koine Greek. The verse cautions against rejoicing solely in the submission of spirits to disciples, but rather to rejoice that their names are written in the heavens. We will replace the typical religious terms with literal translations based on their origin and etymology. 'Heavens' is translated as 'the skies'.
[LUK.10.21] At that very hour, he rejoiced in the Holy Spirit and said: “I give thanks to you, Father, my Lord of heaven and of earth, that you have hidden these things from the wise and the intelligent and have revealed them to infants. Yes, Father, for this was your good pleasure.” [§]
En aute tee horae egalliasato [en] to pneumati to hagio kai eipen: exomologoumai soi, pater, kurie tou ouranou kai tees gees, hoti apekrypsas tauta apo sophon kai syneton kai apekalupsas auta nepiiois: nai ho pater, hoti houtos eudokia egeneto emprosthen sou.
This verse is from the Gospel of Luke (10:21-22). It describes a moment of ecstatic joy in the Holy Spirit, followed by a thanksgiving prayer to God the Father. The speaker acknowledges God's choice to reveal divine truths not to the wise and learned, but to the simple and childlike. The verse concludes by affirming that this was God’s good pleasure.
[LUK.10.22] All things have been delivered to me by my Father, and no one knows who the Son is except my Father, and who my Father is except the Son, and to whomever the Son wishes to reveal it. [§]
pan-ta moi pa-re-do-the hy-po tou pa-tros mou, kai ou-deis gi-no-skei tis es-tin ho hy-ios ei me ho pa-ter, kai tis es-tin ho pa-ter ei me ho hy-ios kai hoi an bou-le-tai ho hy-ios a-po-ka-ly-sai.
This verse comes from the Gospel of Matthew 11:27 and Luke 10:22. It speaks of the unique relationship between the 'Son' and the 'Father'. Using literal translations of the common names for God will result in a slightly different understanding of the verse. Specifically, 'Father' and 'Son' will be translated as 'my Father' and 'the Son' respectively, reflecting the original Greek usage. The verse speaks of all things being delivered *to* the speaker by *my Father*, and that no one knows who *the Son* is except *my Father*, and who *my Father* is except *the Son*, and to whomever *the Son* wishes to reveal it.
[LUK.10.23] And turning to the disciples privately, he said, "Blessed are the eyes that are seeing what you are seeing." [§]
Kai strafeis pros tous mathetas kat' idian eipen: makarioi hoi ophthalmioi hoi blepontes ha blepete.
This verse is from the Gospel of Luke (10:23). It records Jesus turning to his disciples privately and stating a blessing upon those who see what they are seeing. "Kai" is "and". "Strafeis" is "turned". "Pros" is "to". "Tous mathetas" is "the disciples". "Kat' idian" means "privately". "Eipen" means "said". "Makarioi" means "blessed". "Hoi ophthalmioi" means "the eyes". "Hoi blepontes" means "those seeing". "Ha blepete" means "what you are seeing".
[LUK.10.24] For I say to you, many prophets and kings wished to see what you are seeing, and they did not see it, and to hear what you are hearing, and they did not hear it. [§]
lego gar humin hoti polloi prophetai kai basileis ethelesan idein ha humeis blepete kai ouk eidan, kai akousai ha akouete kai ouk ekousan.
This verse states that many prophets and kings desired to see what 'you' are seeing and did not see it, and to hear what 'you' are hearing and did not hear it. The context strongly implies 'you' refers to the disciples of Jesus, experiencing his ministry and teachings.
[LUK.10.25] And behold, a legal expert arose, testing him, saying, "Teacher, what must I do to inherit life everlasting?" [§]
kai idou nomikos tis anesteh ekpeirazon auton legon didaskale ti poiesas zoen aionion kleronomeso
This verse describes a legal expert who stands up and tests Jesus, asking what he must do to inherit eternal life. The words are a direct transliteration of the Koine Greek text. There are no names of God in this verse.
[LUK.10.26] And he said to him, "What is written in the Law? How do you read it?" [§]
ho de eipen pros auton en to nomo ti gegraptai pos anaginōskeis
This verse is from the Gospel of Luke, chapter 10, verse 26. It describes a dialogue where someone asks another what is written in the Law, and how he reads it. The verse does not contain any names of God, so a translation of divine names is not necessary.
[LUK.10.27] And responding, He said: You shall love my Lord the God of you from all of your heart and in all of your soul and in all of your strength and in all of your mind, and your neighbor as yourself. [§]
ho de apokritheis eipen: agapeseis kurion ton theon sou ex holēs tēs kardias sou kai en holē tē psychē sou kai en holē tē ischui sou kai en holē tē dianoia sou, kai ton plēsion sou hōs seauton.
This verse comes from the account of a lawyer questioning Jesus about the greatest commandment. The verse lists the components of loving God and loving one's neighbor. “Kurion” refers to the lord, a title of respect, and “theos” is god. “Kardia” is heart, “psychē” is soul, “ischus” is strength, and “dianoia” is mind. The verse is instructing the listener to love God with everything they are, and to love their neighbor as themselves.
[LUK.10.28] And he said to him, "You have responded correctly. Do this and you will live." [§]
eipen de auto orthos apekrithēs touto poiei kai zēsē
This verse is from the Greek translation of the Old Testament, specifically from the Septuagint. It recounts a dialogue between Jesus and a man who asked what he must do to inherit eternal life. The verse translates to 'And he said to him, 'You have answered correctly.' Do this, and you will live.' The verse contains no names of God to translate.
[LUK.10.29] And the one wishing to justify himself said to Jesus, "And who is my neighbor?" [§]
ho de thelon dikaiosai heauton eipen pros ton Iesoun kai tis estin mou plesion
This verse comes from the Gospel of Luke, chapter 10, verse 29. It describes a lawyer questioning Jesus. The verse essentially asks who is considered 'neighbor'. 'Ho de' means 'and the'. 'Thelon' means 'he wishes'. 'Dikaiosai' means 'to justify'. 'Heauton' means 'himself'. 'Eipen' means 'he said'. 'Pros' means 'to'. 'Ton Iesoun' means 'Jesus'. 'Kai' means 'and'. 'Tis estin' means 'who is'. 'Mou plesion' means 'my neighbor'.
[LUK.10.30] Having received, Yeshua said: "A man was descending from Jerusalem to Jericho and fell among robbers, who also stripped him and inflicted wounds, then departed leaving him half-dead." [§]
Hupo labon ho Iesous eipen: anthropos tis katebainen apo Ierousalem eis Iericho kai lestais periepesen, hoi kai ekdusan autou kai plagas epithetes apelthon afentes hemitthane.
This verse describes a parable told by Yeshua (Jesus). It details a man traveling from Jerusalem to Jericho who is attacked by robbers, stripped, beaten, and left for dead. The names are transliterated as closely to the original sounds as possible. 'Yeshua' is used for 'Ἰησοῦς', 'Jerusalem' for 'Ἰερουσαλὴμ', and 'Jericho' for 'Ἰεριχὼ'. The verse uses the third person to describe an event; the translation reflects that.
[LUK.10.31] And by chance, a certain priest was descending on that road, and upon seeing him, he passed by on the opposite side. [§]
kata sugkurian de hiereus tis katebainen en te hodoi ekeinei kai idon auton antiparelthen
This verse describes a priest descending on a certain road at a particular time, and upon seeing someone, passing by on the opposite side. "Kata sugkurian" signifies 'by coincidence' or 'at the same time'. "Hiereus tis" means 'a certain priest'. "Katebainen" means 'descended'. "Hodoi ekeinei" is 'that road'. "Idon auton" is 'seeing him'. "Antiparelthen" means 'passed by on the opposite side'.
[LUK.10.32] And likewise also a Levite, having come to the place, having seen him, passed by on the other side. [§]
homoios de kai Leveites [genomenos] kata ton topon elthon kai idon antiparelthen.
This verse describes a Levite who, having come to the place, saw someone and passed by on the other side. The verse structure is somewhat unusual, indicating a flow of action and observation. "homoios de kai" means “likewise also and”. "Leveites" is simply the plural of Levite. "genomenos" is a participial form meaning “having become” or “having been”. "kata ton topon" means “according to the place” or “to the place”. "elthon" means “having come”. "idon" means “having seen”. "antiparelthen" means “passed by on the other side”.
[LUK.10.33] And a Samaritan, someone traveling, came down to him and, seeing his condition, the Gods were moved with compassion. [§]
Samarites de tis hodeuōn ēlthen kat’ autoūn kai idōn esplanchnisthē
This verse is from the Gospel of Luke 10:33. It describes a Samaritan traveling who comes upon a man who has been beaten and robbed. Seeing his condition, the Samaritan is moved with compassion. The name ‘Samarites’ means ‘men of Samaria’, ‘tis’ is ‘someone’, ‘hodeuōn’ means ‘traveling’, ‘ēlthen’ means ‘came’, ‘kat’ means ‘down to’, ‘autoūn’ means ‘him’, ‘idōn’ means ‘seeing’, and ‘esplanchnisthē’ means ‘was moved with compassion.’
[LUK.10.34] And having approached, he revealed the wounds of him, pouring on oil and wine, and having placed him on his own animal, he led him to an inn and took care of him. [§]
kai proselthon katedesen ta trauma autou epicheon elaion kai oinon, epivivasas de auton epi to idion ktenos egagen auton eis pandocheion kai epemelethē autou.
This verse describes someone approaching wounds, pouring oil and wine on them, placing the injured person on their own animal, leading them to an inn, and taking care of them. The verse does not contain any names of God.
[LUK.10.35] And on the next day, having cast out [money], he gave two coins to the innkeeper and said, "Care for him, and whatever you may spend, I will repay to you upon my return." [§]
kai epi ten aurion ekbalon edoken duo dinaria to pandochei kai eipen epimeletheti autou, kai ho ti an prosdapaneses ego en to epaneerchesthai me apodoso soi.
This verse describes someone giving money to an innkeeper to care for another person. "Aurion" refers to the next day. "Dinaria" are small coins, likely denoting a day's wage. The person giving the money promises to reimburse the innkeeper for any additional expenses incurred while they are away and return.
[LUK.10.36] Which of these three appears to you to have been near the one who fell among the robbers? [§]
tis touton ton trion plesion dokei soi gegonenai tou empesontos eis tous lestas?
This verse is from the Gospel of Luke, chapter 10, verse 36. It is a question asked by a teacher of the law to Jesus, after Jesus told the parable of the Good Samaritan. The question asks which of the three people - a priest, a Levite, and a Samaritan - appeared to the questioner to have been near to the one who fell among robbers.
[LUK.10.37] And he said, "The one who showed mercy to him." Then Jesus said to him, "Go, and you do the same." [§]
ho de eipen ho poiēsas to eleos meta autou. eipen de autō ho Iēsous: poreuou kai su poiei homoiōs.
This verse comes from the Gospel of Luke, chapter 10, verse 37. A person asked who was their neighbor, and Jesus told a parable about the Good Samaritan. The verse reports what the expert in the law said after hearing the parable and then what Jesus replied. The first sentence details what the expert said: 'the one who practiced mercy toward him'. The second sentence is Jesus' reply: 'go and do likewise'.
[LUK.10.38] And as they journeyed, He Himself entered into a certain village. And a woman, named Martha, received Him. [§]
En de to poreuesthai autous autos eiselthen eis kome ten. Gune de tis onomati Martha hypedexato auton.
This verse describes Jesus entering a village and being received by a woman named Martha. The original is in Koine Greek, not the original Biblical languages. The word 'autos' appears multiple times and refers to Jesus. 'Kome' means village. 'Hypedexato' means to receive, welcome, or entertain.
[LUK.10.39] And here was a sister called Mary, who having sat down at the feet of the Lord was hearing His word. [§]
kai tee-deh een ah-del-fee kah-loo-meh-nee Mah-ree-ahm, [hee] kai pah-rah-kah-thes-thee-sah pros toos po-das too koo-ree-oo eh-koo-en ton lo-gon au-too.
This verse describes Mary (Mariam) sitting at the feet of the Lord, listening to His word. "tee-deh" means 'also, here'. "ah-del-fee" means 'sister'. "kah-loo-meh-nee" means 'called'. "Mah-ree-ahm" is the name Mary. "pah-rah-kah-thes-thee-sah" means 'having sat down'. "pros toos po-das" means 'at the feet of'. "koo-ree-oo" means 'the Lord'. "eh-koo-en" means 'she was hearing'. "ton lo-gon au-too" means 'His word'.
[LUK.10.40] Now Martha was distracted by much serving. And standing, she said to the Lord, "Does it not matter to you that my sister has left me alone to serve? Tell her, therefore, to help me." [§]
heh deh Martha periespato peri pollen diakonian. Epistasa deh eipen. Kurie, ou meli soi hoti he adelphe mou monen me katelipen diakonein? Eipe oun autei hina moi sunantilabhetai.
This verse is from the Gospel of Luke, chapter 10, verse 40. It describes Martha complaining to 'the Lord' about her sister Mary not helping with the housework. 'Kurie' is the vocative form of 'Kurios', meaning 'Lord'. We will translate 'Kurios' as 'the Lord'.
[LUK.10.41] Having answered, he said to her, Yahveh: "Martha, Martha, you are anxious and troubled about many things." [§]
apokritheis de eipen autoi ho kurios: Martha Martha, merimnas kai thorubazei peri polla
This verse is from the Gospel of Luke, chapter 10, verse 41. It records Yahveh responding to Martha. "Apokritheis" means having answered. "De" means and. "Eipen" means he said. "Autoi" means to her. "Ho kurios" means the Lord. "Martha Martha" is a direct address. "Merimnas" means you are anxious. "Kai" means and. "Thorubazei" means you are troubled. "Peri polla" means about many things.
[LUK.10.42] But one thing is necessary. For Mary has chosen the good portion, which will not be taken away from her. [§]
henos de estin khreia. Mariam gar ten agathēn merida exeleξato hētis ouk aphairethēsetai autēs.
This verse originates from the Gospel of Luke 10:42 in the original Greek. It describes Mary as having chosen the good portion, which will not be taken away from her. 'henos' means 'one' or 'a certain'. 'khreia' means 'need' or 'usefulness'. 'Mariam' is the name Mary. 'agathēn' is 'good'. 'merida' means 'portion'. 'exeleξato' is 'has chosen'. 'hētis' means 'which'. 'ouk aphairethēsetai' means 'will not be taken away'. 'autēs' means 'from her'.
LUK.11
[LUK.11.1] And it came to pass while he was in a certain place praying, as he ceased, one of his students said to him: "my Lord, teach us to pray, just as John also taught his students." [§]
Kai egeneto en to einai auton en topo tini proseuchomenon, hos epausato, eipen tis ton mathetōn autou pros auton: kurie, didaxon hēmas proseuchesthai, kathōs kai Iōannēs edidaxen tous mathētas autou.
This verse describes a moment when Jesus was praying, and one of his students asked him to teach them how to pray, just as John the Baptist had taught his students.
[LUK.11.2] And he said to them, when you pray, say: "My father, may your name be made holy. May your kingdom come. [§]
eipen de autois, hotan proseuchesthe leghete, Pater, hagiastheto to onoma sou, eltheto he basileia sou
This verse is from the Gospel of Luke, chapter 11, verse 2. It records Jesus teaching his disciples how to pray. The words are Greek, but the original concept originates from the Hebrew. "Pater" is the Greek word for "father". The other terms represent concepts of divine names and power.
[LUK.11.3] Give to us our bread for tomorrow, each day. [§]
ton arton hemon ton epiousion didou hemin to kath' hemeran
This verse is from the Lord's Prayer, originally spoken in Aramaic, but recorded in the New Testament in Greek. 'Arton' means 'bread'. 'Hemon' means 'our'. 'Epiousion' is a unique adjective, often translated as 'daily' or 'for tomorrow'. 'Didou' is the verb 'give'. 'Hemin' means 'to us'. 'Kath' hemeran' means 'day by day' or 'each day'. The verse is a request for daily provision.
[LUK.11.4] And release to us the sins of us, and for we ourselves release to everyone owing to us, and not you lead us into temptation. [§]
kai aphes hemin tas hamartias hemon, kai gar autoi aphomen panti ophelonti hemin, kai me eiseneŋkeis hemas eis peirasmón.
This verse is from the Greek text of Matthew 6:12. "kai" means "and". "aphes" means "release" or "forgive". "hemin" means "to us". "tas hamartias" means "the sins". "gar" means "for". "autoi" means "we". "aphomen" means "we release" or "we forgive". "panti" means "everyone". "ophelonti" means "owing" or "indebted". "me" means "not". "eiseneŋkeis" means "you lead". "eis" means "into". "peirasmón" means "temptation". Therefore, a literal translation focuses on the direct meaning of each word, preserving grammatical structure as closely as possible in English.
[LUK.11.5] And he said to them, which one of you will have a friend and go to him at midnight and say to him, "friend, lend me three loaves?" [§]
kai eipen pros autous tis ex hymon hexei philon kai poreusetai pros auton mesonuktiou kai eipei autooi phile chreson moi treis artous
This verse is from Luke 11:5-8. It presents a hypothetical scenario about a friend asking for bread at midnight. The verse asks 'who among you would have a friend and go to him at midnight and say to him 'friend, lend me three loaves?' The word 'philoi' (friends) appears twice.
[LUK.11.6] Because my friend has arrived to me from the road, and I do not have that which I may entrust to him. [§]
eh-peh-dee fee-los moo pa-reh-geh-neh-toh ex ho-doo pros meh kai oo-k eh-ho ho pa-ra-thee-so av-toh
This verse comes from a non-Biblical source (it is Greek). It describes a friend arriving after a journey and the speaker lacking a place to store something for him. Breaking down the words: 'epeidi' means 'because', 'philos' means 'friend', 'mou' means 'my', 'paregeneto' means 'arrived', 'ex hodou' means 'from the road', 'pros me' means 'to me', 'ou' is a negative particle ('not'), 'echo' means 'I have', 'ho' is a relative pronoun ('which'), 'paratheso' means 'I will entrust', 'auto' means 'him'.
[LUK.11.7] And he, responding from within, says: "Do not cause me trouble. The door is already shut, and my children are with me in bed. I am unable to rise and give to you." [§]
ka-kei-nos es-o-then a-po-kre-theis ei-pei: mee moi ko-pos pa-rekhe: e-ja-dee hee thoo-ra kek-leis-tai kai ta pai-dee-a moo met' em-oo eis teen koi-ten ei-sin: oo doo-na-mai a-na-stas doo-nai soi.
This verse is from a non-Biblical source (the New Testament, specifically the Gospel of Mark). It describes a response to someone knocking at a door late at night. The speaker asserts it is too late to open the door because their children are already in bed with them. The verse employs 'hoo' (who) and 'thee' (you), but these are best rendered as 'who' and 'you' in modern English. The use of 'my Lord' or similar titles is not present and therefore should not be included. 'doo-nai' indicates giving, therefore translated as 'give'.
[LUK.11.8] I say to you, even if he will not give to him when rising because of being a friend of his, yet due to the shamelessness of him, rising he will give to him as much as he needs. [§]
lego humin, ei kai ou dosei auto anastas dia to einai philon autou, dia ge ten anaideian autou egerthis dosei auto hoson chrei.
This verse, from Luke 11:5-8, is part of the parable of the friend at midnight. A person goes to a friend at midnight to ask for three loaves of bread because a traveler has arrived. The friend initially refuses, but ultimately provides the bread because of the asker's persistence. The verse speaks of a friend initially unwilling to help, but ultimately giving in due to the asker's shamelessness. I will translate the names of God, if they appear, literally. There are no divine names in this verse.
[LUK.11.9] And I say to you, ask and it will be given to you, seek and you will find, knock and it will be opened to you. [§]
Kai ego humin lego, aiteite kai dothēsetai humin, zēteite kai heurēsete, krouete kai anoigēsetai humin.
This verse is from the Gospel of Luke, chapter 11, verse 9. The verse is a saying of Yeshua (Jesus) about prayer. It's an encouragement to persistently ask, seek, and knock, assuring that those who do so will receive, find, and have the door opened to them. The verse uses repetitive verb forms to emphasize the continuous nature of prayer. The 'kai' simply means 'and'. 'Humin' means 'to you'. 'Aiteite' means 'ask'. 'Dothēsetai' means 'will be given'. 'Zēteite' means 'seek'. 'Heurēsete' means 'you will find'. 'Krouete' means 'knock'. 'Anoigēsetai' means 'will be opened'.
[LUK.11.10] For every one who asks receives, and the one searching finds, and to the one knocking, it will be opened. [§]
pas gar ho aitōn lambanei kai ho zētōn heuriskei kai tō krouonti anoigēsetai.
This verse states a universal principle: everyone who asks receives, and the one who searches finds, and to the one who knocks, it will be opened. It is a statement of guaranteed response to persistent seeking.
[LUK.11.11] Who among you, if a son asks his father for a fish, will give him a snake instead? [§]
tee-nah deh ex hoo-mon ton pa-te-ra ai-tay-say ho hoo-yos ikh-thoon, kai an-tee ikh-thoo-os oh-feen au-toh-ay ep-ee-do-say;
This verse asks a rhetorical question. It inquires who among those present would give a fish to their child when the child asks for it, but instead give a snake. The verse uses imagery to illustrate the dangers of giving something harmful instead of something beneficial. ‘tina’ means ‘who’ or ‘which one’. ‘de’ is a conjunction meaning ‘and’ or ‘but’. ‘ex hymon’ means ‘from among you’. ‘ton patera’ means ‘the father’. ‘aitēsei’ means ‘will ask’. ‘ho huios’ means ‘the son’. ‘ichthoon’ means ‘fish’. ‘kai’ means ‘and’. ‘anti’ means ‘instead of’. ‘ophin’ means ‘snake’. ‘autoi’ means ‘to him’ or ‘to it’. ‘epidosēi’ means ‘will give’.
[LUK.11.12] And if he requests existence, will the Gods give to him a scorpion? [§]
eh kai aiteesei ooon, epidosei autoo scorpion?
This is a rhetorical question posed by Yahveh to Job. 'Ooon' is a form of 'to be', often translated as 'being' or 'existence', and in this context represents 'life' or 'existence'. 'Epidosei' means 'will give'. The question intends to convey that if God gives good gifts, would he also give something harmful, like a scorpion?
[LUK.11.13] If you, being evil, know how to give good gifts to your children, how much more will the Father in heaven give the holy spirit to those who ask him? [§]
ei oun humeis poneroy uparchontes oidate domata agatha didonai tois teknois humon, poso mallon ho pater [ho] ex ouranou dosei pneuma hagion tois aitousin auton.
This verse asks a rhetorical question. It states that if evil people know how to give good gifts to their children, how much more will the Father in heaven give the holy spirit to those who ask him. The word for 'Father' is 'pater', which directly translates as 'Father'. 'Pneuma hagion' means 'holy spirit'. 'Aitousin auton' means 'those who ask him'.
[LUK.11.14] And he was casting out a demon, and it was also mute. But when the demon had gone out, the deaf man spoke, and the crowds were amazed. [§]
Kai en ekballon daimonion [kai auto en] kophon. egeneto de tou daimonion exelthontos elalēsen ho kophos kai ethaumasan hoi ochloi.
This verse describes an event where someone is casting out a demon from a person who is deaf. After the demon departs, the deaf person begins to speak, and the crowds are amazed. The verse uses the Greek article 'ho' with 'kophos' which implies 'the deaf man'.
[LUK.11.15] And some of them said, "He casts out the demons by the power of Beelzeboul, the ruler of the demons." [§]
tines de ex autōn eipon en Beelzeboul tō archonti tōn daimonion ekballei ta daimonion
This verse states that some people were saying that Jesus casts out demons by the power of Beelzeboul, the ruler of the demons. “Tines” means “some”. “De” is a connecting particle, like “and”. “Ex autōn” means “from them” or “among them”. “Eipon” means “they said”. “En” means “in”. “Beelzeboul” is the name of a demon. “Tō archonti” means “the ruler”. “Tōn daimonion” means “of the demons”. “Ekballei” means “casts out”. “Ta daimonion” means “the demons”.
[LUK.11.16] And others, attempting to test him, sought a sign from heaven from him. [§]
hetéroi de peiraźontēs sēmeion ex ouranou ezētoun par’ autou
This verse describes others attempting to test Jesus by requesting a sign from heaven. "Hetéroi" means "others". "Peiraźontēs" is the present participle of a verb meaning "to test, tempt, or try". "Sēmeion" means "sign". "Ex ouranou" means "from heaven". "Ezētoun" means "they sought or asked". "Par’ autou" means "from him".
[LUK.11.17] Now He, knowing their thoughts, said to them: Every kingdom divided against itself becomes desolate, and a house falls upon a house. [§]
autos de eidōs autōn ta dianoēmata eipen autois: pasa basileia eph' heautēn diameristheisa erēmoutai kai oikos epi oikon ptiptei.
This verse comes from Luke 11:17. It describes the consequence of internal division. 'Autos' refers to 'He' (Jesus). 'Eidōs' means 'knowing.' 'Dianoēmata' means 'thoughts'. 'Basileia' is 'kingdom'. 'Eph' heautēn' means 'on itself.' 'Diameristheisa' means 'being divided'. 'Erēmoutai' means 'becomes desolate.' 'Oikos epi oikon' means 'house upon house', and 'ptiptei' means 'falls'.
[LUK.11.18] And if even Satan is divided against himself, how will his kingdom stand? Because you say that I cast out the demons by the power of Beelzeboul. [§]
ei de kai ho satanas eph' heauton diemeristhē, pōs stathēsetai hē basileia autou? hoti legete en Beelzeboul ekballin me ta daimonia.
This verse, found in the Gospels, speaks of Satan’s internal division and questions the stability of his kingdom. It refers to accusations that Jesus casts out demons by the power of Beelzeboul, a derogatory name for a demonic prince.
[LUK.11.19] But if I cast out the demons by means of Beelzeboul, by what means do your sons cast them out? Therefore, you yourselves will be the judges. [§]
ei de ego en Beelzeboul ekballo ta daimonía, hoi huioi humōn en tini ekballousin; dia toutou autoí humōn kritaí ésontai.
This verse is from the New Testament (Matthew 12:27, Luke 11:18-19). It poses a rhetorical question about the source of power used to cast out demons. It argues that if the speaker casts out demons by the power of Beelzeboul (a derogatory name for a demonic prince), then the followers of those listening must also cast out their demons by a similar power. The verse concludes that they will be judged by their own standards.
[LUK.11.20] But if I cast out the demons by the finger of God, then the kingdom of God has arrived among you. [§]
ei de en daktylo theou [ego] ekballo ta daimonia, ara efthasen eph humas he basileia tou theou.
This verse discusses casting out demons by the power of God, indicating the arrival of God's kingdom. 'Daktylos' means finger. 'Daimonia' means demons. 'Basileia' means kingdom.
[LUK.11.21] When the strong one, fully armed, guards his own courtyard, his possessions are in peace. [§]
hotan ho ischuros kathoplismenós phylassei tēn heautou aulēn, en eirēnei estin ta hyparchonta autou
This verse describes a strong, armed person guarding their courtyard, and their possessions being at peace as a result. 'Hotan' means 'when'. 'Ho ischuros' means 'the strong one'. 'Kathoplismenós' means 'fully armed'. 'Phylassei' means 'guards'. 'Tēn heautou aulēn' means 'his own courtyard'. 'En eirēnei' means 'in peace'. 'Estin' means 'are'. 'Ta hyparchonta autou' means 'his possessions'.
[LUK.11.22] And when someone stronger arrives and conquers him, he takes away his full armor upon which he relied, and he distributes his plunder. [§]
ep-ahn deh is-khu-ro-te-ros af-too ep-el-thon ni-kee-sai af-ton, teen pan-op-lee-an af-too ai-rei ef-hee ep-ep-oi-thee, kai ta sku-la af-too di-a-di-do-sin.
This verse describes a stronger force overcoming another, stripping it of its armor and dividing its spoils. The context suggests a military or power dynamic. The verse uses relatively straightforward language describing the actions of conquest.
[LUK.11.23] The one who is not with me is against me, and the one who does not gather with me scatters. [§]
ho mee on met' emou kat' emou estin, kai ho mee sunagōn met' emou skorpizei.
This verse is from the Gospel of Luke. The original is in Koine Greek. 'ho mee on' means 'the one who is not with'. 'met' emou' means 'with me'. 'kat' emou estin' means 'is against me'. 'kai' means 'and'. 'ho mee sunagōn' means 'the one who does not gather'. 'skorpizei' means 'scatters'. The verse speaks of allegiance – being either with or against someone.
[LUK.11.24] When the unclean spirit departs from the person, it passes through waterless places seeking rest and not finding it; then it says, “I will return to my house from which I came.” [§]
hotan to akatharton pneuma exelthai apo tou anthropou, dierchetai di’ anhydron topon zetoun anapausin kai me heuriskon; [tote] legei: hypostrepso eis ton oikon mou hothen exelthon.
This verse describes an unclean spirit leaving a person and seeking rest, but finding none. It then expresses its intention to return to the person it left. The verse uses several descriptive terms – 'unclean spirit', 'dry places', 'rest', and 'house' – to illustrate this cyclical pattern.
[LUK.11.25] And having come, she finds her having been anointed and having been adorned. [§]
kai elthon heuriskei sesaromenon kai kekosmemenon
This verse comes from Luke 7:37. 'kai' means 'and'. 'elthon' is the participle of 'erchomai' meaning 'having come'. 'heuriskei' is the third person singular present active indicative of 'heuriskō' meaning 'finds'. 'sesarōmenon' is the present passive participle of 'sesarō' meaning 'having been anointed'. 'kai' means 'and'. 'kekosmemenon' is the perfect passive participle of 'kosmeō' meaning 'having been adorned'.
[LUK.11.26] Then it goes and brings other spirits, more evil than itself, seven in number, and having entered, it dwells there. And the final state of that person becomes worse than the first. [§]
tote poreuetai kai paralambanei hetera pneumata ponerotera heautou hepta kai eiselthonta katoikei ekei, kai gineta ta eschata tou anthropou ekeinou cheirona ton proton.
This verse describes a spirit leaving a person and returning with seven other, more evil spirits, and re-entering the person, making their condition worse. The original language is Koine Greek. We are treating the names of God literally, but this verse does not contain names of God to translate.
[LUK.11.27] And it happened while He was speaking these things, a voice from the crowd called out to Him, saying, “Blessed is the womb that carried You and the breasts that You suckled.” [§]
And it happened while He was saying these things, a voice from the crowd called out to Him, saying, ‘Blessed is the womb that bore You and the breasts that You nursed.’
This verse recounts an event during Jesus’ teaching. A woman in the crowd interrupts to praise Mary, the mother of Jesus, for the blessing of bearing and nursing Him. The verse is relatively straightforward in its narrative structure and content.
[LUK.11.28] But he said, indeed blessed are those hearing the word of God and keeping it. [§]
autos de eipen: menoun makarioi hoi akouontes ton logon tou theou kai phylassontes.
This verse states that blessed are those who hear the word of God and keep it. "Autos" means "he" or "himself". "De" is a particle often translated as "and" or "but". "Eipen" means "said". "Menoun" means "therefore" or "indeed". "Makarioi" means "blessed". "Hoi" is the definite article "the" referring to plural nouns. "Akouontes" means "hearing". "Ton logon" means "the word". "Tou theou" means "of God". "Kai" means "and". "Phylassontes" means "keeping" or "guarding".
[LUK.11.29] And with the crowds gathering, he began to say: "This generation is an evil generation; it seeks a sign, and a sign will not be given to it except the sign of Jonah." [§]
Ton de ochlon epathroizomenon erxato legein: he genea autē genea ponera estin; semeion zētei, kai semeion ou dothesetai autēi ei mē to semeion Iōna.
This verse describes a gathering of crowds and Jesus beginning to speak to them. He characterizes the generation as evil, seeking a sign, and stating that no sign will be given except for the sign of Jonah.
[LUK.11.30] Just as Jonah became a sign to the Ninevites, so will the Son of Man be to this generation. [§]
kathos gar egeneto Ionas tois Ninevitais semeion, houtos estai kai ho huios tou anthropou te genea taute
This verse speaks of Jonah being a sign to the people of Nineveh, and equates that sign to the Son of Man being a sign to the current generation. The original text doesn't contain names of God, but concerns a prophetic analogy. The names in this text are proper nouns, referring to people and groups of people, and should be translated literally.
[LUK.11.31] A queen of the south will rise in the judgment with the men of this generation, and she will judge them, because she came from the farthest reaches of the earth to hear the wisdom of Solomon, and behold, there is someone greater than Solomon here. [§]
basilissa notou egerthēsetai en tē krisei meta tōn andrōn tēs geneas tautēs kai katakrinei autous, hoti ēlthen ek tōn peratōn tēs gēs akousai tēn sophian Solomōnos, kai idou pleion Solomōnos hōde.
This verse describes a queen from the south rising up in judgment with the men of this generation and judging them, because she came from the ends of the earth to hear the wisdom of Solomon, and behold, there is more than Solomon here.
[LUK.11.32] Men from Nineveh will stand in judgement with this generation and will condemn it, because they repented due to the proclamation of Jonah. Behold, there is more [impact] than Jonah here. [§]
men Ninevites will stand in the judgement with the generation this and will condemn it; because they repented to the proclamation Jonah, and behold, more Jonah here.
This verse comes from a translation of the Book of Jonah. The original text is in Koine Greek. The verse describes the people of Nineveh rising in judgement alongside the current generation and condemning it, because they repented in response to Jonah's preaching. The statement "more Jonah here" is a rhetorical one, emphasizing the greater impact of the Ninevites' repentance.
[LUK.11.33] No one having lit a lamp puts it into a hidden place [or under a basket], but rather on a lampstand, so that those entering may see the light. [§]
ou-deis luch-non hapsas eis kru-pten ti-thee-sin [ou-de u-po ton mo-di-on] all’ ep-i ten luch-nee-an, hee-na hoi eis-poreu-o-men-oi to phos ble-po-sin.
This verse describes not hiding a lamp under a basket or container, but placing it in a location where it can be seen. The words relate to a lamp, hiding, and seeing light. The grammar is typical for the New Testament. The verse is making a comparison: just as a lamp is meant to provide light and should not be hidden, so something else (often spiritual truth) should not be concealed.
[LUK.11.34] The lamp of your body is your eye. When your eye is simple, then your whole body is bright. But when it is evil, your body is also dark. [§]
ho luchnos tou somatos estin ho ophthalmos sou. hotan ho ophthalmos sou haplous e, kai holon to soma sou foteinon estin. epan de poneros e, kai to soma sou skoteinon.
This verse discusses the eye as a light source for the body. The Greek word "luchnos" means lamp or light. "Ophthalmos" is eye. "Haplous" means simple or clear. "Foteinon" means bright or shining. "Ponerous" means evil or bad, and "skoteinon" means dark.
[LUK.11.35] Therefore, beware lest the light that is in you be darkness. [§]
skopei oun me to phos to en soi skotos estin
This verse is from the Gospel of Luke, chapter 11, verse 35. It is a warning to be careful about judging others, and to focus on internal illumination rather than external darkness. The verse speaks of light and darkness, and warns that the light within a person can actually be darkness. This is a metaphorical statement about hypocrisy and the dangers of self-deception. The verse uses the word 'skopei' which means 'to look attentively, to consider, to beware', and 'skotos' which means 'darkness'. The verse is structured as a warning, suggesting caution in interpreting the inner state of oneself and others.
[LUK.11.36] Therefore, if your body is completely luminous, having no part that is dark, it will be luminous entirely, as when a lamp illuminates you with a flash. [§]
ei oun to soma sou holon photeinon, me echon meros ti skoteinon, estai photeinon holon hos hotan ho luchnos te astrape photizei se.
This verse speaks about wholeness and light. It uses imagery of the body being entirely illuminated, without any darkness, comparing it to a lamp shining brightly. It is important to note the original verse is in Greek, not related to the names of God typically translated from Hebrew.
[LUK.11.37] And while He was speaking, a Pharisee requested that He dine with him. Having entered, he reclined. [§]
En de to lalesai erotatai auton Pharisaios hopos aristese par' autou: eiselthon de anepesen.
This verse describes a Pharisee requesting Yeshua to dine with him. The Pharisee asks this question while Yeshua is speaking. The Pharisee then enters the home and reclines, a common dining posture at the time.
[LUK.11.38] Now the Pharisee, having seen it, was amazed that he had not first been baptized before the best. [§]
ho de Pharisaeos idon ethaumasen hoti ou proton ebaptisthē pro tou aristou
This verse describes a Pharisee observing John the Baptist baptizing people. The Pharisee is surprised that John did not first baptize himself before baptizing others, implying he expected John to purify himself first.
[LUK.11.39] And my Lord said to them: "Now you Pharisees cleanse the outside of the cup and the plate, but within you are filled with robbery and wickedness." [§]
eipen de ho kurios pros auton: nun humeis hoi Pharisaios to exōthen tou potēriou kai tou pinakos katharizete, to de esōthen humōn gemei harpagēs kai ponērias.
This verse is from the Gospel of Matthew 23:25, and it is spoken by Yahveh to the Pharisees. It criticizes them for focusing on outward appearances of cleanliness (washing the outside of cups and plates) while neglecting inner moral corruption (filled with robbery and wickedness). The word 'kurios' is the Greek equivalent of 'Adonai', meaning 'my Lord'. The verse speaks of a contrast between external ritual purity and internal moral impurity.
[LUK.11.40] Foolish ones, did not the one who made the outside and the inside also make them? [§]
aphrones, ouch ho poiēsas to exōthen kai to esōthen epoiēsen?
This verse is from the Septuagint (Greek translation of the Hebrew Bible). It's a rhetorical question directed at those considered foolish. 'Aphrones' means 'foolish ones'. 'Ouch' is a negative particle, similar to 'not'. 'Ho poiēsas' means 'the one who made'. 'To exōthen' means 'the outside' and 'to esōthen' means 'the inside'. 'Epoiēsen' means 'He made'. The verse questions if the one who made both the exterior and the interior did not also make them.
[LUK.11.41] However, give what you possess as mercy, and behold, all things are clean to you. [§]
plen ta enonta dote eleesynosunen, kai idou panta kathara hymin estin.
This verse comes from the Gospel of Matthew (6:3-4) and discusses giving to the needy. "Plen" means 'but' or 'however'. "Ta enonta" refers to 'the things that exist' or 'what you possess'. "dote" is the imperative form of 'give'. "eleesynosunen" means 'mercy' or 'charity'. "kai" means 'and'. "idou" means 'behold'. "panta" means 'all things'. "kathara" means 'clean' or 'pure'. "hymin" means 'to you'. "estin" means 'are'.
[LUK.11.42] But alas to you, the Pharisees, for you tithe mint and rue and every vegetable, and yet you pass by judgment and the love of God. These things it was necessary to do, and those not to neglect. [§]
al’ ouai humin tois Pharisaiois, hoti apodékatoúte to hédúosmon kai to péganon kai pan láchanon kai parércheste tin krísin kai tin agápēn tou theou; taúta dé édei poiêsai kakeína mē pareínai.
This verse, found in Luke 11:42, is a rebuke from Yahveh to the Pharisees. It accuses them of meticulously tithing even the smallest herbs while neglecting justice and the love of God. It emphasizes that performing these acts of devotion is important, but not at the expense of ethical behavior and compassion. “Ouai” is a strong exclamation of woe, similar to “alas.” “Apodekatoujte” means “you tithe.” “Hédúosmon” and “péganon” refer to mint and rue, respectively. “Láchanon” refers to all vegetables. “Parércheste” signifies to overlook or neglect. “Tin krísin” refers to judgment or justice. “Tin agápēn tou theou” means the love of God. “Taúta dé édei poiêsai” means “these things you ought to do.” “Kakeína mē pareínai” means “those things not to neglect.”
[LUK.11.43] Woe to you Pharisees, for you love the first seats in the assemblies and the greetings in the trading places. [§]
Woe to you Pharisees, because you love the first seats in the synagogues and the greetings in the marketplaces.
This verse is a direct condemnation from Jesus to the Pharisees. It criticizes their desire for public recognition and honor. The verse speaks of loving 'the first seats' which represents positions of authority and prestige, and 'greetings' which symbolize public acknowledgement and respect. The context implies this desire for outward validation is hypocritical, given their lack of inner righteousness.
[LUK.11.44] Woe to you, for you are like the monuments of the unseen, and the people walking upon them do not know. [§]
Woe to you, for you are like the monuments of the unseen, and the people walking upon them do not know.
This verse uses language referring to tombs or monuments. The original Greek emphasizes a state of being forgotten or overlooked. The verse speaks of those who are like unseen memorials, walked over by people who are unaware of their presence or significance. There is a sense of lament and hidden sorrow associated with this condition.
[LUK.11.45] And having answered, one of the lawyers said to him, “Teacher, by saying these things, you are insulting us.” [§]
Apo-kri-theis de tis ton no-mi-kon legei au-to: di-das-ka-le, tau-ta leg-on kai he-mas hu-bri-zeis.
This verse comes from a Greek text. 'Apo-kri-theis' means 'having answered'. 'De' means 'and'. 'Tis' means 'someone'. 'Ton nomikon' means 'of the lawyers'. 'Legei auto' means 'says to him'. 'Didaskale' means 'teacher'. 'Tauta legon' means 'saying these things'. 'Kai hemas' means 'and us'. 'Hubrizeis' means 'you outrage'. Therefore, a literal rendering of this verse means 'And having answered one of the lawyers says to him, 'Teacher, saying these things you outrage us.'
[LUK.11.46] And he said, "Woe to you also, legal experts, because you load people with burdens difficult to carry, and you yourselves do not touch those burdens, even with one of your fingers." [§]
ho de eipen kai humin tois nomikois ouai hoti fortizete tous anthropos fortia dusbastakta kai autoi heni ton daktylon humon ou prospsauete tois fortiois
This verse is spoken by Jesus to the legal experts of his time. He is condemning them for placing heavy burdens on people while not lifting a finger to help. 'Ho de eipen' means 'and he said'. 'Kai humin tois nomikois ouai' means 'and woe to you, legal experts'. 'Hoti fortizete tous anthropos fortia dusbastakta' means 'because you load people with burdens hard to bear'. 'Kai autoi heni ton daktylon humon ou prospsauete tois fortiois' means 'and not even with one of your fingers do you touch the burdens'.
[LUK.11.47] Woe to you, for you construct the memorials of the prophets, yet your fathers were the ones who killed them. [§]
Woe to you, because you build the memorials of the prophets, and your fathers killed them.
This verse is a condemnation from Jesus, lamenting the hypocrisy of those who honor the prophets by building monuments to them, while their ancestors were responsible for the prophets’ deaths. The verse utilizes a direct address ("Woe to you") followed by a causal clause explaining the reason for the condemnation.
[LUK.11.48] Therefore, you all are witnesses and you approve of the works of your fathers, for they killed them, but you build. [§]
Therefore, you are witnesses and you consent to the works of your fathers, because they killed them, but you build.
This verse is written in Koine Greek. It states that the listeners are witnesses to something, and they are approving of the deeds of their ancestors. Specifically, those ancestors killed certain people, but the listeners are now building, presumably continuing or expanding upon that past work. The verse implies a moral continuity between the actions of the fathers and the actions of the sons, and likely carries a negative judgment.
[LUK.11.49] Therefore, also the wisdom of God said, "I will send to them prophets and apostles, and from them they will kill and persecute." [§]
dee-ah too hoo kah-ee hee soh-fee-ah too theh-oo eh-pehn ap-oh-stel-oh ee-soh ah-too-ohn pro-fee-tahs kah-ee ah-pos-toh-lohs kah-ee eks ah-too-ohn ah-poh-kteh-noo-seen kah-ee dee-ohk-soh-seen
This verse discusses why prophets and apostles were sent and the response they received. 'Dia' means 'through', 'kai' means 'and', 'he' means 'the', 'sophia' means 'wisdom', 'tou theou' means 'of God', 'eipen' means 'said', 'apostello' means 'I send', 'eis autous' means 'to them', 'prophētas' means 'prophets', 'apostolous' means 'apostles', 'ex autōn' means 'from them', 'apoktenousin' means 'they kill', 'diōkousin' means 'they persecute'.
[LUK.11.50] That the blood of all the prophets which has been spilled from the foundation of the world, from this generation, may be sought. [§]
hina ekzeteethee to haima panton ton propheten to ekkechumenon apo kataboles kosmu apo tes geneas tautes
This verse discusses the seeking of the blood of all the prophets that has been spilled from the foundation of the world, and from this generation. 'Hina' introduces a purpose clause. 'Ekzeteethee' means 'may it be sought.' 'Haima' is blood. 'Propheten' are prophets. 'Ekkechumenon' is spilled. 'Kataboles kosmu' means the foundation of the world. 'Genes tautes' means this generation.
[LUK.11.51] From the blood of Abel until the blood of Zechariah, the one being destroyed between the altar and the house – yes, I say to you, it will be demanded from this generation. [§]
apo haimatos Abel heos haimatos Zachariou tou apolomenou metaxy tou thusiasteriou kai tou oikou: nai lego humin, ekzeteethesetai apo tes geneas tautes.
This verse, originally from the Gospel of Luke, discusses a reckoning for bloodshed. It references the blood of Abel and the blood of Zechariah, framing it as a period of accountability that will fall upon the present generation. 'Abel' and 'Zechariah' are proper names. 'Haimatos' means 'of blood'. 'Heos' means 'until' or 'even to'. 'Apolomenou' describes Zechariah as 'being destroyed'. 'Metaxy' signifies 'between'. 'Thusiasteriou' refers to the 'altar'. 'Oikou' means 'house'. 'Nai' is an affirmation, meaning 'yes' or 'indeed'. 'Lego humin' means 'I say to you'. 'Ekzeteethesetai' means 'it will be demanded'. 'Apo tes geneas tautes' means 'from this generation'.
[LUK.11.52] Woe to you, the legal experts, for you took the key of knowledge; you yourselves have not entered, and you hindered those entering. [§]
Woai humin tois nomikois, hoti erate ten kleida tes gnoseos; autoi ouk eiseltate kai tous eisercomenous ekolysate.
This verse comes from Luke 11:52. It is a condemnation of the legal experts (lawyers, scribes) who possessed the key to knowledge, but did not enter it themselves and prevented others from entering. The verse is directly addressing these individuals, expressing woe upon them. The verse uses “woe” as an expression of lament or judgment.
[LUK.11.53] And after his departure from there, the scribes and the Pharisees began intensely to hold him, and to silence him concerning many things. [§]
ka-kei-then ex-el-thon-tos au-tou ear-k-san-to hoi gram-ma-teys kai hoi Pharisai-oi dein-os en-e-chein kai a-po-sto-ma-tee-zein au-ton per-ee-o-non
This verse is from the Gospel of Luke (11:53-54). It describes the scribes and Pharisees aggressively questioning Jesus, attempting to trap him with their inquiries. The verse describes that they began intensely to hold him, and to silence him regarding many things. Since the original verse is in Koine Greek and doesn't include names of God, there are no names of God to translate.
[LUK.11.54] They lay in wait for him, to hunt for something from his mouth. [§]
enedreuontes auto ton thireusai ti ek tou stomatos autou.
This verse describes people lying in wait for someone, hoping to catch something from their mouth. 'Enedreuontes' means 'lying in wait'. 'Auto' is the personal pronoun 'him'. 'Thireusai' means 'to hunt for, to seek to catch'. 'Ti' means 'something'. 'Ek tou stomatos autou' means 'from the mouth of him'.
LUK.12
[LUK.12.1] When the multitudes gathered together, so that they trampled on one another, Yahveh began to speak to his students first, saying, "Be careful of yourselves from the leaven, which is hypocrisy, of the Pharisees." [§]
En hois episunachtheison ton myriadon tou ochlou, hōste katapatein allēlous, ērxato legein pros tous mathētas autou prōton: prosechete heautois apo tēs zymēs, hētis estin hypokrisis, tōn Pharisaiōn.
This verse describes a large crowd gathering, to the point of trampling each other. Then, it states that Yahveh began to speak to his students, first cautioning them to be careful of the leaven, which is hypocrisy, of the Pharisees. The verse uses common Greek phrasing for storytelling, detailing a scene and then introducing a teaching moment.
[LUK.12.2] And nothing hidden is that not will be revealed, and a hidden thing is that not will be known. [§]
ouden de sunkekalummenon estin ho ouk apokalupthesetai kai krupton ho ouk gnosthesetai
This verse speaks of the eventual revelation of all things hidden. "ouden" means 'nothing', "de" is a connecting particle, "sunkekalummenon" means 'having been hidden together', "estin" means 'is', "ho" is a definite article, "ouk" is a negative particle, "apokalupthesetai" means 'will be revealed', "kai" means 'and', "krupton" means 'hidden thing', and "gnosthesetai" means 'will be known'. The verse employs a double negative construction for emphasis.
[LUK.12.3] And concerning those things which you said in darkness, they will be heard in the light, and what you spoke to the ear in the private rooms will be proclaimed upon the roofs. [§]
anth' hon hosa en te skotia eipate en to photi akousthesetai, kai ho pros to ous elalhsate en tois tameiois kerychthesetai epi ton domaton.
This verse describes a situation where secret words spoken in darkness will be revealed in the light, and whispers in private rooms will be proclaimed from rooftops. The verse emphasizes the eventual exposure of hidden truths.
[LUK.12.4] But I say to you, my friends, do not fear those who are able to kill the body, and after that have no more that they are able to do. [§]
Legō de humin tois philois mou, mē phobēthēte apo tōn apokteinontōn to sōma kai meta tauta mē echontōn perissoteron ti poiēsai.
This verse, from Luke 12:4, is a statement made to friends. It urges them not to fear those who are able to kill the body, but after that have no more that they are able to do. The verse speaks to a deeper fear beyond physical death, suggesting a concern for what comes after.
[LUK.12.5] And I will show you whom you should fear; fear the one who, after killing, has the authority to cast into Gehenna. Yes, I say to you, fear that one. [§]
hupo-deik-so de hu-min ti-na pho-ve-the-te; pho-ve-the-te ton me-ta to a-po-ktei-nai ech-on-ta ex-ou-si-an em-ba-lein eis ten ge-en-nan. nai le-go hu-min, tou-ton pho-ve-the-te.
This verse speaks of fearing someone who has the authority to cast into Gehenna after killing. The speaker encourages the audience to fear this person specifically. The names of God are not present in this verse, so there is no need to perform translation for them.
[LUK.12.6] Are not five sparrows sold for two small coins? And not one of them is forgotten before the God. [§]
oo-khee pen-te stroo-thee-a po-loo-n-tai as-sa-ree-on doo-o; kai hen ex auto-n ook estin ep-ee-le-le-smen-on en-op-ee-on too the-oo.
This verse asks a rhetorical question about the value of sparrows, comparing their price to a small coin. It then asserts that not even one of them is forgotten by God. The original text uses 'theos' (God).
[LUK.12.7] But also, all the hairs of your heads are numbered. Do not fear, for you are of more value than many sparrows. [§]
alla kai hai trichēs tēs kephalēs hymōn pasai ēarithmēntai. mē phobeisthe. pollōn strouthiōn diapherete.
This verse states that even the hairs of your heads are all numbered, and that you are of more value than many sparrows. The original text uses common phrasing; it is a reassurance against fear, emphasizing God's care and awareness of even the smallest details of human life.
[LUK.12.8] But I say to you, everyone who confesses me before people, and the son of man will confess that person before the angels of God. [§]
lego de humin, pas hos an homologese en emoi emprosthen ton anthropon, kai ho huios tou anthropou homologesei en auto emprosthen ton angelon tou theou
This verse is from the Gospel of Luke 12:8. It speaks of confessing Jesus before people and having Jesus confess someone before the angels of God. The words are Greek, but the intent is a theological statement applicable to the concept of God.
[LUK.12.9] And the one having denied me before the people will be denied before the angels of God. [§]
ho de arnesamenos me enopion ton anthropon aparnethesetai enopion ton angelon tou theou
This verse discusses denial. 'ho' is 'the'. 'de' is 'and', connecting clauses. 'arnesamenos' is a participle meaning 'having denied'. 'me' is 'me'. 'enopion' means 'in the presence of'. 'ton anthropon' is 'the people'. 'aparnethesetai' is a future tense verb meaning 'will deny'. 'ton angelon' is 'the angels'. 'tou theou' is 'of God'. Therefore, the verse speaks about someone who denies another person before people, and will be denied before the angels of God.
[LUK.12.10] And everyone who speaks a word against the Son of Man will be forgiven. But to the one who blasphemes against the Holy Spirit, it will not be forgiven. [§]
Kai pas hos erei logon eis ton huion tou anthropos, afethesetai auto. To de eis to hagion pneuma blasphemasanti ouk afethesetai.
This verse originates from the Gospel of Matthew (12:32) and Luke (12:10). It speaks about the unforgivable sin. It states that any statement against the Son of Man will be forgiven, but blasphemy against the Holy Spirit will not be forgiven. 'Son of Man' is a title used by Jesus to refer to himself. 'Holy Spirit' refers to God's active force or presence. The verse highlights the seriousness of rejecting God's power and forgiveness.
[LUK.12.11] And when they bring you to the assemblies and the rulers and the powers, do not worry about how or what you will defend yourselves or what you will say. [§]
Hotan de eispherosin humas epi tas sunagogas kai tas archas kai tas exousias, me merimnesete pos e ti apologesete e ti eipete.
This verse discusses what to do when brought before assemblies and rulers. "Hotan" means "when". "De" is a conjunction meaning "and". "Eispherosin" means "they bring in". "Humas" means "you". "Epi" means "to, upon". "Tas sunagogas" means "the assemblies". "Kai" means "and". "Tas archas" means "the rulers". "Tas exousias" means "the powers". "Me merimnesete" means "do not worry". "Pos" means "how". "E ti" means "what". "Apologesete" means "you defend yourselves". "Eipete" means "you say".
[LUK.12.12] For the holy spirit will teach you in that very hour what it is necessary to say. [§]
ho gar hagion pneuma didaxei humas en aute te hora ha dei eipein
This verse discusses the Holy Spirit teaching believers what to say in a given moment. 'Ho gar' means 'for'. 'Hagion pneuma' is 'holy spirit'. 'Didaxei' means 'will teach'. 'Humas' is 'you'. 'En aute te hora' means 'in that very hour'. 'Ha dei eipein' means 'what it is necessary to say'.
[LUK.12.13] And someone from the crowd said to him, "Teacher, tell my brother to share the inheritance with me." [§]
eipen de tis ek tou ochlou auto: didaskale, eipe to adelpho mou merisastai met’ emou ten kleronomian.
This verse is from the Gospel of Luke, chapter 12, verse 13. A man from the crowd asks a teacher (understood to be Jesus) to instruct his brother to divide their family inheritance with him. The verse literally translates to "And someone from the crowd said to him, 'Teacher, say to my brother to divide with me the inheritance.'"
[LUK.12.14] But he said to him, "Person, who established me as a judge or a divider among you?" [§]
hos de eipen auto: anthrope, tis me katestesen kriten e meristen eph humas?
This verse is from the Gospel of Luke, chapter 12 verse 51. It depicts a response to someone who is attempting to instigate conflict. The speaker is questioning the authority of the person addressing them to act as a judge or divider among people.
[LUK.12.15] And he said to them: See and guard yourselves from all greed, because not in the abundance of anyone’s possessions is his life found, from the things which he has. [§]
Ei-pen de pros autous: ho-ra-te kai phu-las-se-sthe apo pasēs pleo-ne-xi-as, hoti ouk en tō pe-ris-seu-ein tini hē zōē autou estin ek tōn hu-par-chon-tōn autō.
This verse is from Luke 12:15. It cautions against greed, stating that a person's life does not consist in the abundance of possessions. The verse uses direct address and employs a relatively simple grammatical structure. 'Ei-pen' means 'said', 'pros autous' means 'to them', 'ho-ra-te' means 'see', 'phu-las-se-sthe' means 'guard yourselves', 'apo' means 'from', 'pasēs' means 'all', 'pleo-ne-xi-as' means 'greed', 'hoti' means 'that', 'ouk' means 'not', 'en' means 'in', 'tō' is an article, 'pe-ris-seu-ein' means 'abundance', 'tini' is an indefinite pronoun, 'hē zōē' means 'the life', 'autou' means 'of him', 'estin' means 'is', 'ek' means 'from', 'tōn hu-par-chon-tōn' means 'the possessions', 'autō' means 'of him'.
[LUK.12.16] And he said a parable to them, saying: Of a certain man, wealthy, the land prospered. [§]
Ei-pen de pa-ra-bo-len pros au-tous le-gon: an-thro-pou ti-nos plou-si-ou eu-pho-re-sen he cho-ra.
This verse is from the Gospel of Luke chapter 12, verse 16. It introduces a parable spoken by Jesus to his disciples. The verse states that a certain rich man’s land produced abundantly.
[LUK.12.17] And he was reasoning within himself, saying, "What shall I do, because I have nowhere to gather my fruits?" [§]
kai dielogizeto en heauto legon: ti poieso, hoti ouk echo pou synaxo tous karpous mou?
This verse is from the story of the rich fool in Luke 12:17. It describes the man thinking to himself about what to do with his abundant harvest because he lacks storage space. 'kai' means 'and'. 'dielogizeto' means 'he was reasoning'. 'en heauto' means 'in himself'. 'legon' means 'saying'. 'ti poieso' means 'what shall I do'. 'hoti' means 'because'. 'ouk echo' means 'I do not have'. 'pou' means 'where'. 'synaxo' means 'I gather'. 'tous karpous mou' means 'my fruits'.
[LUK.12.18] And he said, "I will do this: I will tear down my barns and will build larger ones, and there I will gather all the grain and my good things." [§]
kai eipen: touto poieso, kathelo mou tas apothēkas kai meizonas oikodomēso kai synaxō ekei panta ton siton kai ta agatha mou
This verse comes from Luke 12:18 in the New Testament. It describes a rich fool who plans to tear down his barns and build larger ones to store his abundant harvest. The verse demonstrates his focus on material wealth instead of spiritual riches. It doesn't contain any names of God directly, but the context references 'God' elsewhere in the chapter. Therefore, no names of God need literal translation. The verse consists of the following words: 'and' (kai), 'said' (eipen), 'this' (touto), 'I will do' (poieso), 'I will tear down' (kathelo), 'my' (mou), 'barns' (tas apothēkas), 'and' (kai), 'larger' (meizonas), 'I will build' (oikodomēso), 'and' (kai), 'I will gather' (synaxō), 'there' (ekei), 'all' (panta), 'the grain' (ton siton), 'and' (kai), 'the good things' (ta agatha), 'my' (mou).
[LUK.12.19] And I will say to my soul, "Soul, you have many good things stored up for many years. Rest, eat, drink, and be joyful." [§]
kai ero tei psukhee mou, psukhee, ekhis polla agatha keimena eis eti polla, anapauou, phage, pie, euphrainou.
This verse is from the Septuagint, the Greek translation of the Hebrew Bible. It is part of Solomon's speech in the book of Ecclesiastes. The verse speaks to the soul, encouraging it to enjoy the blessings of life. It addresses the soul directly and encourages rest, food, drink, and rejoicing. The verse is meant to emphasize the importance of appreciating the present moment and enjoying the good things life offers.
[LUK.12.20] And God said to him: "Foolish one, tonight your life will be demanded of you from you. And what you have prepared, to whom will it be?" [§]
eipen de autoi ho theos: aphron, tautē tē nykti tēn psychēn sou apaitousin apo sou: ha de hētoimasas, tini estai?
This verse is from the Greek translation of the Old Testament (the Septuagint). "Theos" is the Greek word for "God". The verse describes God speaking to someone, telling them that their life will be required of them tonight, and asking to whom their possessions will belong.
[LUK.12.21] Thus, the one storing up for himself and not becoming wealthy towards God. [§]
hoot-os ho thay-soo-reez-on haf-toh-ee kai mee eis the-on ploo-toon
This verse discusses someone who gathers possessions for themselves and is not rich towards God. 'Theos' is God, in this case. The verse speaks to prioritizing material wealth over a relationship with God.
[LUK.12.22] And he said to his disciples, "Therefore I tell you, do not worry about your soul as to what you will eat, nor about your body as to what you will wear." [§]
Ei-pen deh pros tous mathetas [autoou]; dia touto lego humin; me merimnate te psyche ti phageete, mede to somati ti enduseesthe.
This verse is from the Gospel of Matthew, chapter 6, verse 25. It is spoken by Jesus to his disciples. The verse advises against excessive worrying about basic needs like food and clothing. 'Ei-pen' means 'he said'. 'Pros' means 'to'. 'Mathetas' means 'disciples'. 'Dia touto' means 'therefore'. 'Lego humin' means 'I say to you'. 'Me merimnate' means 'do not worry'. 'Te psyche' means 'about your soul'. 'Ti phageete' means 'what you will eat'. 'Mede' means 'nor'. 'To somati' means 'about your body'. 'Ti enduseesthe' means 'what you will wear'.
[LUK.12.23] For the soul is more than nourishment, and the body than clothing. [§]
gar psuche pleion estin tes trophēs kai to sōma tou endymatos
This verse discusses the soul being more important than nourishment and the body being more important than clothing. 'gar' is a conjunction meaning 'for'. 'psuche' refers to the soul or life. 'pleion estin' means 'is more'. 'tēs trophēs' refers to 'of the nourishment'. 'kai' means 'and'. 'to sōma' refers to 'the body'. 'tou endymatos' refers to 'of the clothing'. The verse is stating a hierarchy of importance, with the soul being paramount and the body being secondary.
[LUK.12.24] Understand the ravens that they do not sow nor reap, to whom there is no storehouse nor barn, and the God nourishes them: how much more do you differ from the birds? [§]
katanoesate tous korakas hoti ou speirousin oude therizousin, hois ouk esti tameion oude apotheke, kai ho theos trefei autous: poso mallon humeis diaferete ton petteinon.
This verse instructs the reader to observe ravens, noting that they neither sow nor reap, nor have storehouses or barns, yet God provides for them. It then asks how much more valuable people are than birds. "Theos" is a direct translation of "God", reflecting the original meaning. The verse utilizes a relatively straightforward structure, allowing for a literal translation that maintains clarity. The Greek "humais" means 'you plural', and the verse is addressing a group of people.
[LUK.12.25] And who among you, by being anxious, is able to add even one cubit to their lifespan? [§]
tis de ex hymon merimnon dynatai epi ten helikian autou prostheinai pekhun?
This verse asks a rhetorical question about whether anyone, by being anxious, can add even a small amount of time to their life. "Tis" means who, "de" means and/also, "ex hymon" means from among you, "merimnon" means being anxious, "dynatai" means is able, "epi ten helikian autou" means to their age/lifespan, "prostheinai" means to add, and "pekhun" means a cubit (a unit of measurement).
[LUK.12.26] If therefore you are not able even to do the least, why do you worry about the remaining things? [§]
If therefore even the least you are not able, why about the remaining things do you worry?
This verse uses the Greek word "ελάχιστον" which means "least". It is a direct comparison to the ability to handle something small versus worrying about larger concerns. The verse is a rhetorical question, implying that if one cannot manage the smallest of things, it is foolish to be anxious about greater matters. The verb "μεριμνᾶτε" signifies worry or care, often with a negative connotation of excessive anxiety. It's a statement concerning capabilities and appropriate concerns.
[LUK.12.27] Consider the lilies, how they grow: they do not toil, nor do they spin. And I say to you, not even Solomon in all his glory was clothed like one of these. [§]
kata-no-e-sa-te ta kri-na pos auk-sa-nei; ou ko-pi-a ou-de ne-thei; le-go de hu-min, ou-de So-lo-mon en pa-sei tei do-xei au-tou pe-ri-e-va-le-to hos hen tou-ton.
This verse discusses observing lilies and how they grow, noting they do not toil or spin. It then states that even Solomon in all his glory was not arrayed like one of them. The original text is Greek, not the traditional Hebrew or Aramaic names of God. Therefore, there are no divine names to translate literally in this passage.
[LUK.12.28] But if God so clothes the grass that is in the field today and tomorrow is thrown into a furnace, how much more will God provide for you, those of little faith? [§]
ei de en agro ton chorton onta simeron kai aurion eis klivanon ballomenon ho theos houtos amfiezei, poso mallon humas, oligopistoi.
This verse speaks to God's provision and care, even for something as insignificant as grass. If God so clothes the grass that exists today and will be thrown into an oven tomorrow, how much more will God provide for people of little faith. 'Theos' means 'God'.
[LUK.12.29] And you, do not seek what you will eat and what you will drink, and do not become anxious. [§]
kai humeis me zeteite ti phageite kai ti pieite kai me metewrizesthe
This verse comes from the Gospel of Matthew, chapter 6, verse 25, and is part of the Sermon on the Mount. It advises listeners not to worry about basic needs like food and drink. The verse uses imperatives (commands) directed at 'you' (plural). The word 'metewrizesthe' means to be anxious or troubled. The verse originates from the original Koine Greek, but this translation will be based on literal translation.
[LUK.12.30] For all the nations of the world seek these things, but your Father knows that you have need of these things. [§]
tau-ta gar pan-ta ta eth-ne tou ko-smou ep-ee-ze-to-o-sin, hu-mon de ho pa-ter oi-den ho-ti chre-e-te tou-ton.
This verse comes from the Gospel of Matthew, chapter 6, verse 32. It discusses what gentiles seek versus what believers should seek. 'tauta' means 'these things'. 'gar' is 'for'. 'panta' means 'all'. 'ta ethne' translates as 'the nations'. 'tou kosmou' means 'of the world'. 'epizetousin' means 'they seek'. 'humon' means 'of you'. 'de' is 'but'. 'ho pater' means 'the father'. 'oiden' means 'he knows'. 'hoti' means 'that'. 'chreeete' means 'you have need'. 'touton' means 'of these things'.
[LUK.12.31] But seek the kingdom of the Gods, and these things will be added to you. [§]
plen zeteete teen basileiaan autou, kai tauta prostethesetai hymin.
This verse originates from the Greek text of the New Testament. It speaks about seeking God's kingdom and trusting that other needs will be met. The verse utilizes words representing God's sovereignty and a promise of provision.
[LUK.12.32] Do not fear, the small flock, because your Father has been pleased to give to you the kingdom. [§]
May foe-boo, toh mee-kron poi-mnion, ho-tee eu-do-kee-sen ho pa-ter hoo-mon doo-nai hoo-min teen ba-si-lei-an.
This verse originates from the Gospel of Luke (12:32) in the New Testament. It is written in Koine Greek. The verse speaks to a small group of followers and assures them that God has graciously chosen to give them the kingdom. 'Μὴ φοβοῦ' means 'do not fear'. 'τὸ μικρὸν ποίμνιον' means 'the small flock'. 'ὅτι εὐδόκησεν' means 'because has been well pleased'. 'ὁ πατὴρ ὑμῶν' means 'your father'. 'δοῦναι ὑμῖν' means 'to give to you'. 'τὴν βασιλείαν' means 'the kingdom'.
[LUK.12.33] Sell your possessions and give charity. Make for yourselves pouches that do not become old, a treasure that is imperishable in the heavens, where a thief does not approach, nor does moth destroy. [§]
Polēsaete ta huparchonta humōn kai dote eleēmosynēn; poiēsaete heautois ballantia mē palaioumena, thēsauron anekleipton en tois ouraniois, hopou klēptēs ouk eggizei oude sēs diaphthērei.
This verse instructs believers to sell their possessions and give to charity. It encourages them to make for themselves treasure that does not grow old and a treasure that is imperishable in the heavens, where thieves do not approach nor does moth destroy. The verse uses imperative verbs, calling for action. The nouns refer to possessions, charity, treasure, heavens, thieves, and moth.
[LUK.12.34] For where your treasure is, there your heart will be also. [§]
Hopo gar estin ho thesauros humon, ekei kae hee kardia humon estai.
This verse discusses where one's treasure is, so there one's heart will be as well. 'Hopo' means 'where'. 'Gar' is a conjunction meaning 'for'. 'Estin' is the third person singular present active indicative of 'to be', meaning 'is'. 'Ho' is the masculine singular definite article, meaning 'the'. 'Thesauros' means 'treasure'. 'Humon' is the genitive plural of 'su', meaning 'your'. 'Ekei' means 'there'. 'Kae' is a conjunction meaning 'also' or 'and'. 'Hee' is the nominative singular feminine definite article, meaning 'the'. 'Kardia' means 'heart'. 'Estai' is the third person singular future active indicative of 'to be', meaning 'will be'.
[LUK.12.35] Let your loins be fastened and your lamps burning. [§]
hai osphues periezosmenai kai hoi luchnoi kaiomenoi
This verse originates from the Greek text of Luke 12:35. 'hai osphues' refers to 'the loins', 'periezosmenai' means 'girt' or 'fastened', 'kai' is 'and', 'hoi luchnoi' means 'the lamps', and 'kaiomenoi' means 'burning'. The verse is an instruction for readiness and vigilance.
[LUK.12.36] And you also be like people awaiting their own lord when he will depart from the wedding, so that when he comes and knocks, they might immediately open to him. [§]
kai humeis homoioi anthropos prosdechomenois ton kurion heauton pote analusei ek ton gamon, hina elthontos kai krousantos eutheos anoixosin autoi.
This verse describes people waiting for their lord to return from a wedding. The Greek word 'kurios' is used, which carries the meaning of 'lord' or 'master'. The verse is giving an analogy of readiness and attentiveness. The imagery suggests waiting for someone of high status or authority.
[LUK.12.37] Blessed are those servants whom, having come, their Lord will find watching. Truly I say to you that he will gird himself and recline them, and having gone around, will minister to them. [§]
makarioi hoi douloi ekeinoi, hous elthon ho kurios heuresei gegorountas; amen lego humin hoti perizoseitai kai anaklinei autous kai parelthon diakonese autois.
This verse describes a blessing upon servants whom their lord finds awake and prepared upon his arrival. The lord will then serve those servants. "Makarioi" means blessed. "Douloi" means servants or slaves. "Ekeinoi" means those. "Elthon" is a participle meaning 'having come'. "Kurios" means lord. "Heuresei" means will find. "Gegorountas" means being awake or watching. "Amen" means truly. "Lego humin" means I say to you. "Perizoseitai" means will gird himself. "Anaklinei" means will recline them. "Parelthon" means having gone around. "Diakonese" means will minister or serve. "Autois" means to them.
[LUK.12.38] If he comes in the second watch, or in the third watch, and finds things as they are, blessed are those people. [§]
kah'n en tee doo-teh-rah kah'n en tee tree-teh foo-lah-kee el-theh kai hoo-reh hoo-tos mah-kah-ree-oy ee-sin eh-keh-ee-noy
This verse refers to coming to a guard or prison in the second and third watch, and finding things as they were. The 'they' is unspecified, but is understood from context. 'Makarioi' is a blessing, and 'eh-keh-ee-noy' refers to 'those ones' or 'they'.
[LUK.12.39] And know this, that if the householder knew at what hour the thief comes, he would not allow his house to be broken into. [§]
too-to deh gin-oh-ske-te ho-tee ei ed-ei ho oi-ko-des-po-tes po-ee-ah ho-rah ho klep-tes er-khe-tai, ouk an a-fee-ken di-o-rukth-ai ton oi-kon au-too.
This verse discusses being aware and prepared. The verse is speaking about a householder knowing when a thief is coming. If the householder knew, they would not allow their house to be broken into. The names of God are not present in this verse; it's a statement about vigilance and preparation.
[LUK.12.40] And you all become prepared, because the hour you do not know, the son of the man comes. [§]
kai humeis ginesthe hetoimoi hoti he hora ou dokeite ho huios tou anthropou erchetai
This verse comes from the New Testament, specifically Matthew 24:44. It is a warning to be prepared for the unexpected arrival of 'the son of man'. The original language is Koine Greek. The verse speaks of readiness, as the time of arrival is unknown. 'The son of man' is a common title for Jesus. 'Kai' means 'and'. 'Humeis' means 'you'. 'Ginethe' means 'become'. 'Hetoimoi' means 'prepared'. 'Hoti' means 'that'. 'He hora' means 'the hour'. 'Ou dokeite' means 'you do not know'. 'Ho huios tou anthropou' means 'the son of the man'. 'Erchetai' means 'comes'.
[LUK.12.41] And Peter said, "my Lord, are you telling this parable to us, or also to everyone?" [§]
Ei-pen de ho Petros: Kurie, pros hemas ten parabolen tauten legéis ē kai pros pantas?
This verse is from the New Testament, specifically from the Gospel of Matthew (13:36). It records Peter asking Jesus to explain a parable He had just told. "Ei-pen" means "said". "Petros" is Peter. "Kurie" is 'Lord'. "Pros hemas" means 'to us'. "Ten parabolen" means 'the parable'. "Tauten" means 'this'. "Legéis" means 'you say'. "Ē kai" means 'or also'. "Pros pantas" means 'to all'.
[LUK.12.42] And my Lord said, "Who, then, is the faithful manager, the wise one, whom my Lord will appoint over his household to give them their allotment in due time?" [§]
kai eipen ho kurios: tis ara estin ho pistos oikonomos ho fronimos, hon katastesei ho kurios epi tes therapeias autou tou didonai en kairo [to] sitometrion?
This verse is from the New Testament, specifically Luke 12:42. It asks who is the faithful and wise manager that the Lord will appoint over his household to give them their rations at the proper time. The word 'kurios' is the Greek equivalent of 'Adonai', meaning 'my Lord'. 'Theos' (God) is not present in the verse.
[LUK.12.43] Blessed is that servant whom, having come, his Lord will find doing thus. [§]
makarios ho doulos ekeinos, hon elthon ho kurios autou heurisei poiounta houtos.
This verse describes a blessed servant whom their Lord finds actively engaged in faithful service upon their return. "Makarios" signifies blessedness. "Doulos" means servant. "Ekeinos" refers to that one, specifically. "Elthon" is the participle meaning having come. "Kurios" means Lord. "Autou" is the possessive pronoun, meaning of him or his. "Heurisei" means will find. "Poiounta" is a participle, meaning doing. "Houtos" means thus or in this way.
[LUK.12.44] Truly I say to you that on all those existing to him, he will establish him. [§]
aletheos lego humin hoti epi pasin tois huparchousin autou katastese auton
This verse comes from Luke 8:30. The original Greek text describes a man possessed by demons, and Jesus questioning the leading demon about its name. The demon replies, asking not to be sent out of the region. This verse details how the demon asks to always be with Jesus. "Aletheos lego humin" means "Truly I say to you." "Hoti" means "that". "Epi pasin tois huparchousin autou" means "on all those existing to him" - referring to the demons within the possessed man. "Katastese auton" means "establish him" or "place him".
[LUK.12.45] But if that servant says in his heart, "My Lord is delaying his coming," and begins to strike the male servants and the female servants, and to eat and drink and become drunk, [§]
ean de eipei ho doulos ekeinos en te kardia autou: chronizei ho kurios mou erchesthai, kai arxetai tuptein tous paidas kai tas paidiskas, esthiete te kai pinete kai methuskesthai
This verse describes a servant who, believing their lord's return is delayed, begins to abuse the other servants. 'ean de' means 'if also'. 'eipē' means 'says'. 'ho doulos ekeinos' means 'that servant'. 'en tē kardia autou' means 'in his heart'. 'chronizei' means 'delays'. 'ho kurios mou' means 'my lord'. 'erchesthai' means 'to come'. 'kai arxetai' means 'and begins'. 'tuptēin' means 'to strike'. 'tous paidas kai tas paidiskas' means 'the male servants and the female servants'. 'esthiete te kai pinete kai methuskesthai' means 'to eat and drink and become drunk'.
[LUK.12.46] The Lord will come upon that servant in a day he does not expect and at an hour he does not know, and will divide him, placing his portion with the unbelievers. [§]
hay-kee ho kee-ree-os too doo-loo ek-ay-noo en hee-meh-rah hee oo pros-dok-ay ee kah en ho-rah hee oo gin-os-kay ee, kah dee-kho-toh-mee-say au-ton kah toh mer-os au-too met-ah ton ah-pees-ton thee-say.
This verse speaks of a lord coming upon a servant at an unexpected time and dividing him, placing his portion with unbelievers. "ho kee-ree-os" means "the lord". "doo-loo" means "servant". "pros-dok-ay" refers to expectation or anticipation. "gin-os-kay" refers to knowing. "dee-kho-toh-mee-say" refers to a division or cutting in two. "ah-pees-ton" means "unbelievers".
[LUK.12.47] That one, and the servant knowing the will of my Lord his, and not having prepared or acted according to the will of his Lord, will receive many punishments. [§]
ekeinos de ho doulos ho gnous to thelema tou kyriou autou kai me hetoimasas e poiesas pros to thelema autou daresetai pollas
This verse describes a servant who, knowing the will of his Lord, did not prepare or act according to that will, and will receive many punishments. Each word is taken directly from the original language and approximated phonetically into English. 'Ekeinos' means 'that one,' 'de' means 'and,' 'ho' is a definite article 'the', 'doulos' means 'servant', 'gnous' means 'knowing', 'to thelema' means 'the will', 'tou kyriou' means 'of the Lord', 'autou' means 'his', 'me' means 'not', 'hetoimasas' means 'prepared', 'e' means 'or', 'poiesas' means 'did', 'pros' means 'toward' or 'according to', 'daresetai' means 'will receive', and 'polas' means 'many'.
[LUK.12.48] But the one who did not know, doing things worthy of blows will receive few. To everyone to whom much was given, much will be demanded from him, and to whom much was entrusted, they will ask even more from him. [§]
ho de me gnous, poiesas de axia plēgōn darēsetai oligos. pantī de hō edothē polū, polū zētēthēsetai par’ autou, kai hō parethēnto polū, perissoteron aitēsousin auton.
This verse discusses accountability and responsibility. Those who knowingly do wrong will receive fewer punishments than those who are given much and do not utilize it or act accordingly. The more someone is given, the more will be asked of them.
[LUK.12.49] Fire I came to cast upon the earth, and what I wish is already kindled. [§]
pyr ehlthohn balein epi ten gen, kai ti thelo ei adee anefthay.
This verse uses words from the original Koine Greek, not the original Biblical languages. 'pyr' is fire, 'ehlthohn' is I came, 'balein' is to cast, 'epi' is upon, 'ten' is the, 'gen' is earth, 'kai' is and, 'ti' is what/if, 'thelo' is I wish/will, 'ei' is already, 'adee' is kindled. The verse expresses a desire for divine action to be fulfilled.
[LUK.12.50] I have a baptism with which to be baptized, and how am I constrained until it is completed. [§]
baptism de echo baptisthenai, kai pos synechomai heos hotou telesthe
This verse is from the Gospel of Luke (12:50) and expresses a sense of urgency and anticipation regarding a coming ordeal. The speaker, Jesus, is speaking metaphorically about his approaching suffering and death. 'Baptism' here represents that ordeal. The speaker is experiencing internal conflict, eager for the ordeal to begin but constrained until its appointed time. The original language is Koine Greek.
[LUK.12.51] Do you think that Yahveh has come to give peace on Earth? No, I tell you, but rather division. [§]
dok-ee-te hot-ee ei-ray-nen par-eg-en-om-en doon-ai en tee gay-ah; oo-khee, leg-o hoo-meen, al-la hee dee-am-er-is-mon.
This verse is from Luke 12:51 in the New Testament. It asks if the listener thinks Yahveh has come to give peace on Earth. Yahveh answers that he has not come to bring peace, but division.
[LUK.12.52] For from now on, five will be divided in one house, three against two, and two against three. [§]
esontai gar apo tou nun pente en heni oiko diamemerismenoi, treis epi dusi kai duo epi trisin
This verse describes a division within a household. "Esontai" indicates a future state of being. "Pente" means five. "En heni oiko" signifies "in one house". "Diamemerismenoi" describes being divided. "Treis epi dusi" means three upon two, and "duo epi trisin" means two upon three. The verse seems to indicate a situation of conflict or disagreement, resulting in a fractured family unit.
[LUK.12.53] A father will be divided against a son, and a son against a father; a mother against a daughter, and a daughter against a mother; a mother-in-law against her bride, and a bride against her mother-in-law. [§]
die-mer-is-the-so-n pa-tehr ep-ee hoo-ee-oh kai hoo-ee-oh ep-ee pa-tehr, mee-tehr ep-ee teen thoo-ga-teh-ra kai thoo-ga-tehr ep-ee teen mee-teh-ra, pen-theh-ra ep-ee teen noom-feen av-toos kai noom-feh ep-ee teen pen-theh-ran.
This verse describes divisions and conflicts within families. 'Diaimeristhēsomai' suggests a dividing or being divided. The terms 'patēr' is father, 'huios' is son, 'mētēr' is mother, 'thugātēr' is daughter, 'penthera' is mother-in-law, and 'numphē' is bride. The 'epi' preposition indicates a relationship of conflict or opposition here.
[LUK.12.54] He was also saying to the crowds: Whenever you see a cloud rising in the west, immediately say that rain is coming, and it happens thus. [§]
He was also saying to the crowds: Whenever you see a cloud rising in the west, immediately you say that rain is coming, and it happens thus.
This verse describes a common observation about weather patterns. People noticed that when clouds appeared in the west (where the sun sets), it usually meant rain was approaching. The verse reports Jesus explaining this to the crowds, using it as a point of reference for understanding something else. The original language is Koine Greek, and the verse intends to convey a simple, observable fact. It doesn't contain any names of God directly, so translation involves providing the most accurate and understandable English equivalent of the Greek text.
[LUK.12.55] And whenever a south wind is blowing, you say that there will be heat, and it happens. [§]
kai hotan noton pneonta, legete hoti kauson estai, kai gineta
This verse is from the Greek text of the Gospel of Matthew 16:2-3. It describes a skill in weather prediction, specifically the ability to forecast a hot, dry south wind. The verse serves as a rhetorical setup for Jesus’s question about being able to discern the signs of the times.
[LUK.12.56] You pretenders, you know how to examine the appearance of the earth and the sky. Why then do you not know how to examine this time? [§]
hypokritai, to prosopon tes ges kai tou ouranou oidate dokimazein, ton kairon de touton pos ouk oidate dokimazein?
This verse uses a series of words that are not names of God. It is a rebuke from Yeshua (Jesus) to the Pharisees and scribes. 'Hypokritai' means 'actors' or 'pretenders'. The verse speaks of their ability to predict weather patterns based on observations of the sky and earth, but their inability to discern the present time (the arrival of the Messiah).
[LUK.12.57] But why do you not judge the righteous thing from yourselves? [§]
Ti de kai aph' heauton ou krinete to dikaiion?
This is a question in Ancient Greek. 'Ti' means 'what' or 'why'. 'De' is a connective particle, often translated as 'and' or 'but'. 'Kai' means 'also' or 'even'. 'Aph' heauton' means 'from yourselves'. 'Ou' is the negative particle 'not'. 'Krinete' is the verb 'you judge'. 'To dikaiion' is 'the just thing' or 'righteousness'. The entire phrase questions whether people are not judging what is righteous from their own perspective.
[LUK.12.58] For as you go with your opponent to the ruler, give effort to be released from him on the way, lest he drag you to the judge, and the judge hand you over to the officer, and the officer put you in prison. [§]
hos gar hypageis meta tou antidikou sou ep’ archonta, en tei hodoi dos ergasiān apēllachtai ap’ autou, mēpote katasyrēi se pros ton kritēn, kai ho kritēs se paradōsei tōi praktori, kai ho prāktōr se balei eis phylakēn.
This verse is advice on resolving disputes. It instructs someone involved in a legal matter to attempt to settle it out of court while on the way to the judge. If they don't, the judge may order them to pay what is owed, and the officer of the court may have them imprisoned. The verse employs legal terminology typical of the time.
[LUK.12.59] I tell you, you shall absolutely not depart from there until you have given back even the very smallest coin. [§]
lego soi, ou me exeltheis ekethein, heos kai to eschaton lepton apodois.
This verse is from the Gospel of Matthew 5:26 and Luke 12:59. It speaks about settling debts before facing judgement. "lego soi" means "I say to you". "ou me exeltheis" is a strong negative, meaning "you shall absolutely not go out". "ekethein" means "from there". "heos kai" means "until". "to eschaton lepton" means "the last very small coin" – essentially, the smallest possible amount. "apodois" means "you give back" or "you pay". Therefore, the entire phrase describes a situation where someone will not be released until every single debt is fully paid.
LUK.13
[LUK.13.1] And some were present at that time, reporting to him about the Galileans whose blood Pilate had mixed with their sacrifices. [§]
Parēsan de tines en autō tō kairō apangellontes autō peri tōn Galilaiōn hōn to haima Pilatos emixen meta tōn thusiōn autōn.
This verse describes some individuals who were present at a certain time, informing someone about Galileans whose blood Pilate had mingled with their sacrifices. It's a report about a violent event involving Galileans and Pilate, connected to sacrificial practices. The verse is reporting on a past event to a current listener.
[LUK.13.2] And responding, he said to them: Do you think that these Galileans were sinners more than all other Galileans, because these things happened to them? [§]
kai apokritheis eipen autois: dokeite hoti hoi Galilaiioi houtoi hamartoloi para pantas tous Galilaious egenonto, hoti tauta peponthasin?
This verse is from Luke 13:2. It details a response to a question about why certain Galileans experienced misfortune. The speaker is responding to an assumption that these Galileans were particularly sinful, thus deserving of their fate. The verse is asking if the audience believes that because these Galileans suffered, they must have been more sinful than other Galileans.
[LUK.13.3] No, I tell you, but if you all do not change your minds alike, you will all be destroyed. [§]
oo-khee, lego hoo-meen, al-lah eh-ahn mee met-ah-noh-eh-teh pahn-tes ho-moh-ees ah-poh-leh-ees-theh.
This verse is from Luke 13:3. It is a warning from Yahveh, delivered through Yeshua, that if people do not repent, they will all perish. The original Greek uses a strong negative, and the repetition emphasizes the absolute necessity of repentance. The 'all' refers to everyone addressed. "Yahveh says to you, but I say to you, unless you all change your minds in the same way, you will all be destroyed."
[LUK.13.4] Do you think that those eighteen, on whom the tower in Siloam fell and killed them, became debtors to all the people who dwell in Jerusalem more than others? [§]
hay eh-keh-ee-noi hoi deh-kah-ok-toh eh-phon hos eh-pes-en ho poo-rgos en toh si-lo-ahm kai ah-pek-tei-nen ah-too-toos, do-kee-te ho-tee ah-too-toi oh-fei-le-tai eh-ge-no-nto pah-rah pan-tas toos ahn-thro-pos toos kah-toy-koon-tas ee-eh-roo-sah-leem?
This verse is from Luke 14:4 in the Greek Septuagint. It asks if those eighteen on whom the tower of Siloam fell and killed were guilty of a greater sin than everyone else living in Jerusalem. The verse does not mention any names of God.
[LUK.13.5] Absolutely not, I tell you, but if you do not all repent in the same way, you will all be destroyed. [§]
oo-khee, legoo hoo-meen, al-lah eh-ahn mee met-an-oh-eteh pan-tes ho-sah-oos ah-po-lees-theh.
This verse comes from Luke 13:3. The speaker is Jesus addressing a crowd after discussing the tragic events of the time (the tower of Siloam collapsing and killing 18 people, and Pilate killing Galileans offering sacrifices). The verse is a warning that unless everyone repents, they will all perish. The 'oo-khee' is a strong negative, equivalent to 'certainly not' or 'absolutely not'. 'legoo hoo-meen' means 'I say to you'. 'eh-ahn mee met-an-oh-eteh' means 'unless you repent'. 'pan-tes' is 'all'. 'ho-sah-oos' means 'in the same way' or 'similarly'. 'ah-po-lees-theh' means 'you will be destroyed'.
[LUK.13.6] He was also speaking this parable: A certain person had a fig tree planted in his vineyard, and he came seeking fruit on it and did not find any. [§]
He was also speaking this parable: A certain person had a fig tree planted in his vineyard, and he came seeking fruit on it and did not find it.
This verse describes a landowner looking for fruit on a fig tree he planted, but finding none. The verse is a setup for a lesson, likely about bearing fruit spiritually. Because the verse is already in English, the translation simply restates the verse with proper grammar.
[LUK.13.7] And he said to the vineyard worker: “Behold, for three years I have come seeking fruit on this fig tree and have not found any. Cut it down, lest it also exhausts the land.” [§]
eipen de pros ton ampelourgon: idou tria ete aph' hou erchomai zetoun karpon en te syke tautē kai ouch heuriskō: ekkopsōn [oun] autēn, hinati kai tēn gēn katargei?
This verse comes from the Gospel of Luke (13:7). It describes a vineyard owner speaking to a gardener about a fig tree that has not produced fruit for three years. The owner instructs the gardener to cut it down because it is wasting the soil's nutrients. The verse uses the common formulaic introduction "and he said to..." common in the Gospels. The "ouch" is a negation of the verb "heuriskō" (find).
[LUK.13.8] And the one having answered says to him, "my Lord, forgive her and this year, until I dig around her and cast dung." [§]
ho de apokritheis legei auto ho kurios, aphes auten kai touto to etos, heos hotou skapso peri auten kai balo kopria
This verse is from Luke 15:29 in the New Testament. It represents the response of the elder brother to his father regarding the return of the prodigal son. 'ho' is the definite article 'the'. 'de' is a connecting particle, often translated as 'and'. 'apokritheis' is the participle of 'to answer'. 'legei' is 'says'. 'auto' is 'to him'. 'kurios' is 'Lord'. 'aphes' is 'forgive'. 'auten' is 'her'. 'kai' is 'and'. 'touto' is 'this'. 'etos' is 'year'. 'heos' is 'until'. 'hotou' is 'when'. 'skapso' is 'I dig'. 'peri' is 'around'. 'auten' is 'her'. 'kai' is 'and'. 'balo' is 'I cast'. 'kopria' is 'dung'. The verse is a request for a period of cultivation around a fig tree, understood as a metaphor for giving the returning brother time to prove his worth.
[LUK.13.9] If indeed it makes fruit into the future, but if not, you will prune it. [§]
kan men poieese karpon eis to mellon, ei de me ge, ekkopsees auten.
This verse discusses a tree and its potential to bear fruit. 'Kan men' introduces a conditional clause meaning 'if indeed'. 'Poieese' means 'it makes' or 'it bears'. 'Karpon' is 'fruit'. 'Eis to mellon' means 'into the future'. 'Ei de me ge' means 'but if not'. 'Ekkopsees' means 'you will prune' or 'you will cut off'. 'Auten' refers to 'it' (the tree).
[LUK.13.10] And it was, while teaching in one of the synagogues on the Sabbaths. [§]
en de didaskon en mia ton synagogon en tois sabbasin
This verse describes someone teaching in one of the synagogues on the Sabbath. The words are Greek, but we are translating the *concepts* as they would have been understood in the context of the original Hebrew scriptures, using literal translations of the divine names when present. Because this verse does not contain any divine names, the translation will focus on a direct, literal rendering of the Greek terms.
[LUK.13.11] And behold, a woman possessing a spirit of weakness for eighteen years, and she was bent over and unable to fully straighten up. [§]
kai idou gyne pneuma echousa astheneias eti dekaokto kai en συγκύπτουσα kai me dunamene anakupsai eis to panteles.
This verse describes a woman who has been afflicted with a debilitating spirit causing her to be bent over and unable to straighten up for eighteen years. The original text uses terms that are relevant to understanding the spiritual and physical condition of the woman.
[LUK.13.12] And seeing her, Jesus spoke and said to her: "Woman, you are released from your weakness." [§]
idee-ohn deh aw-teen ho ee-ay-soos prose-foh-nay-sen kai ay-pen ow-tee ghee-nai ah-po-le-lu-sai tees ah-steh-nee-as soo
This verse describes Jesus seeing a woman and speaking to her. He declares she is released from her illness. The original text is in Koine Greek. We are focusing on a literal translation, avoiding theological interpretation or traditional phrasing.
[LUK.13.13] And He placed His hands upon her, and immediately she was restored and glorified the God. [§]
kai epetheken autee tas cheeras kai parachrema anorthothe kai edoxazen ton theon
This verse describes someone placing their hands on another person, resulting in immediate healing or restoration. The person who was healed then praises God. "Kai" is a conjunction meaning "and". "Epetheken" means "He placed". "Autee" means "on her". "Tas cheeras" means "the hands". "Parachrema" means "immediately". "Anorthothe" means "was straightened up" or "was restored". "Edoxazen" means "she glorified". "Ton theon" means "the God".
[LUK.13.14] And the leader of the synagogue, being angered that Jesus healed on the Sabbath, said to the crowd that six days are those in which it is necessary to work. Therefore, coming in those days, be healed, and not on the day of the Sabbath. [§]
apokritheis de ho archisunagogos, aganakton hoti toi sabbato etherapeusen ho Iesous, elegen toi ochloi hoti hex hemerai εισιν en hais dei ergazesthai: en autais oun erchomenoi therapueshte kai me tei hemerai tou sabbatou.
This verse describes the leader of the synagogue reacting with anger because Jesus healed someone on the Sabbath. He addresses the crowd, stating that there are six days for work and that they should seek healing on those days, not on the Sabbath.
[LUK.13.15] And the Lord responded to them and said: "You hypocrites, does each of you not untie your ox or your donkey from the stall on the Sabbath and lead it to water? [§]
apokrithee de autooi ho kurios kai eipen: hypokritai, hekastos humoon toi sabbatoi ou luei ton bouen autou e ton onon apo tees phatnes kai apagaogon potizei?
This verse describes a response from 'the Lord' to someone, accusing them of hypocrisy. The Lord asks if each person does not untie their ox or donkey from the stall on the Sabbath and lead it to water. The question is rhetorical, meaning the expected answer is 'yes,' and the implication is that if they care for animals on the Sabbath, they shouldn't be overly strict about rules concerning people.
[LUK.13.16] And this daughter of Abraham, whom Satan bound, behold, for eighteen years, was it not necessary to release her from this bondage on the day of the Sabbath? [§]
tavtēn de thugatēra Abraam ousan, hēn edēsen ho satanas idou deka kai oktō etē, ouk edei luthēnai apo tou desmou toutou tēi hēmerai tou sabbatou?
This verse describes a daughter of Abraham who was bound by Satan for eighteen years, and questions whether she should not be released from her bonds on the Sabbath day. The verse uses descriptive language to portray the situation of the woman and poses a rhetorical question about the propriety of releasing her on the Sabbath.
[LUK.13.17] And while he was saying these things, all those who opposed him were overpowered, and the whole crowd rejoiced at all the glorious things being done by him. [§]
kai tauta legontos autou katēschynonto pantes hoi antikeimenoi autō, kai pas ho ochlos echairen epi pasin tois endoxois tois ginomenois hyp’ autou.
This verse describes a scene where everyone opposing him was overwhelmed, and the whole crowd rejoiced at all the glorious things happening through him. The original is Greek, and this translation is from that source text.
[LUK.13.18] He said therefore, "To what is the kingdom of God similar, and to what should I compare it?" [§]
He said therefore, "To what is the kingdom of God similar, and to what should I compare it?"
This verse is from Luke 13:18. It presents a rhetorical question posed by Jesus, seeking a comparison to illustrate the nature of the kingdom of God. It's a standard introductory phrase before a parable. 'God' here represents 'theos'.
[LUK.13.19] It is similar to a mustard seed, which having taken, a man threw into his garden, and it grew and became a tree, and the birds of the sky nested in its branches. [§]
homoia estin kokko sinapeseos, hon labon anthropos ebalen eis kepon heautou, kai hauxesen kai egeneto eis dendron, kai ta pteina tou ouranou kateskenosen en tois kladis autou.
This verse describes a parable about a mustard seed. 'Homia' means 'similar'. 'Kokkos' is the seed of a plant. 'Sinapeseos' relates to mustard. 'Hon' is the accusative masculine singular relative pronoun 'which'. 'Labon' is the aorist active participle of 'lambano' meaning 'having taken'. 'Anthropos' means 'man'. 'Ebalen' is the aorist active indicative of 'ballo', meaning 'he threw'. 'Eis kepon' means 'into garden'. 'Heautou' is the reflexive pronoun 'his own'. 'Hauxesen' is the aorist active indicative of 'auxano', meaning 'it grew'. 'Egeneto' is the aorist active indicative of 'gino', meaning 'it became'. 'Dendron' means 'tree'. 'Pteina' means 'birds'. 'Ouranou' means 'of the sky'. 'Kateskenosen' is the aorist active indicative of 'kataskeno', meaning 'they nested'. 'Kladis' means 'branches'. 'Autou' means 'of it'.
[LUK.13.20] And again he said, "To what shall I compare the kingdom of God?" [§]
Kai palin eipen: tini homoiosō tēn basileian tou theou?
This verse asks, "To what shall I compare the kingdom of God?" 'Kai' means 'and'. 'Palin' means 'again'. 'Eipen' means 'he said'. 'Tini' means 'to what'. 'Homoiosō' means 'I shall compare'. 'Tēn basileian' means 'the kingdom'. 'Tou theou' means 'of God'.
[LUK.13.21] It is like leaven, which a woman took and hid in three measures of flour until the whole was leavened. [§]
homoia estin zymei, hen labousa gyne [en]ekrypsen eis aleurou sata tria heos hou ezymothe holon.
This verse uses the analogy of leaven (zymei) being mixed into flour. A woman (gyne) took (labousa) and hid (ekrypsen) it within three measures (sata tria) of flour until (heos hou) the whole (holon) was leavened (ezymothe). The verse is about how a small amount of something can have a large impact.
[LUK.13.22] And He was traveling through cities and villages, teaching, and making a journey to Jerusalem. [§]
Kai dieporeueto kata poleis kai komas didaskon kai poreian poioumenos eis Hierosolyma.
This verse describes someone traveling through cities and villages, teaching, and journeying towards Jerusalem. "Kai" means "and". "Dieporeueto" means "was going through" or "traveled through". "Kata" means "through" or "along". "Poleis" means "cities". "Komas" means "villages". "Didaskon" means "teaching". "Poreian poioumenos" means "making a journey" or "journeying". "Eis" means "to". "Hierosolyma" is Jerusalem.
[LUK.13.23] And someone said to Him, "my Lord, are few being saved?" And He said to them... [§]
eipen de tis autoi, kurie, ei oligoi hoi sozomenoi; ho de eipen pros autous...
This verse is from the Gospel of Luke 13:23. It records a question posed to Jesus regarding the number of people who will be saved, and Jesus' response. 'Kurie' is the vocative form of 'Kyrios', meaning 'Lord'. 'Oligoi' means 'few'. 'Sozomenoi' means 'being saved'.
[LUK.13.24] Strive to enter through the narrow gate, because many, I tell you, will seek to enter and will not be able to. [§]
agonizesthe eiselthein dia tes stenes thuras, hoti polloi, lego umin, zeteisousin eiselthein kai ouk ischysousin.
This verse comes from the teachings of Yeshua (Jesus) in the Gospel of Luke 13:24. It is an exhortation to strive to enter through the narrow gate, because many will attempt to enter and will not be able to. The 'Gods' (Elohim) are speaking through Yeshua. The original text is Koine Greek, but the question requests a translation taking into account a literal translation of the names of 'God' when they appear in the original Hebrew texts from which the Old Testament teachings derive. In this passage, the context is about entrance into the Kingdom of the Gods, therefore, it is appropriate to translate 'the Gods' when referencing the divine realm or authority.
[LUK.13.25] From when the house master arises and shuts the door, and you begin to stand outside and knock on the door, saying, “my Lord, open to us,” and responding, he will say to you, “I do not know from where you are.” [§]
af’ hou an egerthē ho oikodespotēs kai αποκleiē tēn thuran kai arxēsthe exō hestamai kai krouein tēn thuran legontes: kurie, anōixon hēmin, kai αποκrītheis erei humin: ouk oida humas pothen este.
This verse describes a scenario where someone attempts to enter a house after the master has risen and locked the door. They plead for entry, but the master claims not to know them. I will translate the names directly. ‘Kurie’ is a vocative form and translates to ‘my Lord’.
[LUK.13.26] Then you will begin to say, “We ate and drank before you, and you taught in our public squares.” [§]
toh-teh ark-seh-sthe leh-gein eh-fah-go-men en-o-pee-on soo kai ep-ee-o-men kai en tais plah-teh-ais he-mon eh-dee-dak-sas
This verse is from the Septuagint, a Greek translation of the Hebrew scriptures. It describes a situation where people will claim they ate and drank in God’s presence and that God taught them in their public squares. It’s a challenge to a claim of ignorance or denial of divine instruction. The verse utilizes a future tense to describe what *will* be said.
[LUK.13.27] And someone will say to you, "I do not know from where you are. Depart from me, all workers of unrighteousness." [§]
kai erei legon humin, ouk oida [hymas] pothen este, apostete ap' emou pantes ergatai adikias.
This verse is from a Greek text, not the original Hebrew. It states that someone will say to you, "I do not know where you come from. Depart from me, all workers of unrighteousness.". We will need to find the equivalent names of God within the context, which aren't present in this verse, so this translation will focus on a literal translation of the verse without divine name translation.
[LUK.13.28] There will be weeping and gnashing of teeth when you see Abraham and Isaac and Jacob and all the prophets in the kingdom of God, while you yourselves are thrown outside. [§]
eh-kei es-tai ho klau-thmos kai ho brug-mos ton o-don-ton, ho-tan op-she-the Av-ra-am kai I-sa-ak kai I-a-kov kai pan-tas tous pro-phe-tas en tee vas-i-lei-a tou The-ou, hu-mas de ek-bal-lo-men-ous ex-o.
This verse describes a scene of weeping and gnashing of teeth, occurring when people see Abraham, Isaac, Jacob, and all the prophets in the kingdom of God, while those people themselves are cast out.
[LUK.13.29] And they will come from the east and the west and from the north and the south, and they will be reclined in the kingdom of God. [§]
kai hexousin apo anatoleon kai dusmon kai apo borra kai notou kai anaklithēsomai en tē basileia tou theou.
This verse describes people coming from all directions – east, west, north, and south – and reclining in the kingdom of God. The original Greek uses 'anatoleon' for east, 'dusmon' for west, 'borra' for north, and 'notou' for south. 'Anaklithēsomai' is a future passive indicative verb meaning to be reclined or to rest. 'Basileia tou theou' is 'the kingdom of God'.
[LUK.13.30] And behold, the last who will be first, and the first who will be last. [§]
kai idou eisin eschatoy hotoi esontai protoi kai eisin protoi hotoi esontai eschatoy
This verse is from the Gospel of Matthew, chapter 20, verse 16. It speaks of a reversal of order. 'Eschatoi' means 'last' and 'protoi' means 'first'. The 'hotoi' is a relative pronoun meaning 'who'. The verb 'esontai' means 'will be'. The 'kai' means 'and' and 'idou' means 'behold'.
[LUK.13.31] At that very hour, some Pharisees came to him, saying, "Go out and depart from here, because Herod desires to kill you." [§]
En aute tee hora proseeltan tines Pharisaioi legontes auto: exelthe kai poreuou entheuten, hoti Herodēs thelei se apokteinai.
This verse describes a moment when some Pharisees approached Jesus and warned him that Herod wanted to kill him, urging him to leave and go elsewhere.
[LUK.13.32] And He said to them: Go and tell this fox: Behold, I cast out demons and I complete healings today and tomorrow and on the third day I am perfected. [§]
kai eipen autois: poreuthentes eipate te alopeki tautē: idou ekballō daimonia kai iaseis apotelo sēmeron kai aurion kai tē trite telioūmai.
This verse appears to be from a non-canonical text sometimes referred to as the Gospel of Thomas. It depicts Jesus speaking to his disciples and instructing them to tell a fox what He does. The verse uses the verb 'telioūmai', which carries the sense of 'being completed' or 'being perfected'. The text utilizes a direct address to a fox, which is unusual and suggests a symbolic or metaphorical meaning.
[LUK.13.33] But it is necessary for me to go on today and tomorrow and the day following, because it is not possible for a prophet to be destroyed outside of Jerusalem. [§]
plen deei me seemeron kai avrion kai tee echomenee poreuesthai, hoti ouk endechatai prophēten apolesthai exō Ierousalēm.
This verse is from the Gospel of Luke, chapter 13, verse 33. It describes Jesus explaining to Pharisees that He must continue on His journey, because it is not possible for a prophet to perish outside of Jerusalem. The original text is in Koine Greek. The verse contains several words relevant to understanding the context. 'Dei' means 'it is necessary'. 'Echomenee' is a future participle meaning 'the coming'. 'Endechatai' indicates 'it is possible' or 'it is likely'. 'Apolesthai' means 'to be destroyed' or 'to perish'.
[LUK.13.34] Jerusalem, Jerusalem, the one who kills the prophets and stones those sent to her, how many times I wished to gather your children as a bird gathers its young under its wings, and you did not wish it. [§]
Yerushalem Yerushalem, the one killing the prophets and stoning the ones sent to her, how many times I wished to gather the children of you as a bird its young under its wings, and you did not wish.
This verse addresses Jerusalem, accusing it of killing prophets and rejecting messengers. It expresses a desire to protect and gather the people, likened to a bird sheltering its young. However, it notes the people's unwillingness to accept this protection. The original text uses metaphorical language, which has been preserved in this literal translation.
[LUK.13.35] Behold, your house is being released to you. I tell you, you will not see me until the time comes when you say, ‘Blessed is the one who comes in the name of my Lord.’ [§]
idou aphietai humin ho oikos humon. lego [de] humin, ou me idhete heos [hexei hote] eipete: eulogemenos ho erchomenos en onomati kuriou.
This verse comes from the Gospel of Matthew (Matthew 23:38) and depicts Jesus speaking to religious leaders in Jerusalem. 'Idou' means 'behold'. 'Aphiētai' means 'is forgiven' or 'is released'. 'Oikos humon' means 'your house'. 'Lego' means 'I say'. 'Ou me idhete' means 'you will not see me'. 'Heos' means 'until'. 'Hexei hote' means 'the time comes'. 'Eulogemenos' means 'blessed'. 'Ho erchomenos' means 'the one who comes'. 'En onomati kuriou' means 'in the name of the Lord'.
LUK.14
[LUK.14.1] And it came to pass, in his going into the house of one of the rulers of the Pharisees on the Sabbath, to eat bread, that they were observing him. [§]
Kai egeneto en to elthein auton eis oikon tinos ton archonton ton Pharisaiōn sabbatō phagein arton kai autoi ēsān paratēroumenoi auton.
This verse describes an event where someone (understood to be Jesus in context) went to the home of one of the rulers of the Pharisees on the Sabbath to eat bread, and they were being watched.
[LUK.14.2] And behold, there was a man who was dropsical before him. [§]
kai idou anthropos tis en hudropikos emprosthen autou
This verse describes a man with dropsy (a condition causing swelling due to fluid retention) who is standing before someone. "Kai" means "and". "Idou" means "behold". "Anthropos tis" means "a man". "Hudropikos" means "dropsical", or someone suffering from dropsy. "Emprosthen" means "before". "Autou" means "him".
[LUK.14.3] And responding, Jesus said to the lawyers and Pharisees, saying: Is it lawful on the Sabbath to heal, or not? [§]
kai apokritheis ho Iesous eipen pros tous nomikous kai Pharisaious legon: exestin to sabbato therapeusai e ou?
This verse is from the New Testament, specifically a response from Jesus to lawyers and Pharisees. It asks whether it is permissible to heal on the Sabbath.
[LUK.14.4] And they became quiet. And having approached, he healed him and released him. [§]
hoi de hesuchasan kai epilabomenos iasato auton kai apelusen
This verse describes a scene where people became quiet, and then someone approached and healed another person, subsequently releasing or dismissing them. The verse is written in ancient Greek.
[LUK.14.5] And He said to them, "Which of you has a son or an ox that will fall into a well, and will not immediately lift him out on the day of the Sabbath?" [§]
kai pros autous eipen: tinos humon huios e bous eis phrear pesetai, kai ouk eutheos anaspasei auton en hemera tou sabbatou?
This verse is from the Gospel of Luke, chapter 14, verse 5. It describes Jesus questioning his audience about a hypothetical situation involving a son or an ox falling into a well on the Sabbath. The question is rhetorical, intended to highlight the absurdity of strictly adhering to Sabbath laws when faced with an emergency. The original language is Koine Greek. 'kai' means 'and'. 'pros autous' means 'to them'. 'eipen' means 'said'. 'tinos humon' means 'which of you'. 'huios' means 'son'. 'e' means 'or'. 'bous' means 'ox'. 'eis phrear' means 'into a well'. 'pesetai' means 'will fall'. 'kai' means 'and'. 'ouk' means 'not'. 'eutheos' means 'immediately'. 'anaspasei' means 'will lift out'. 'auton' means 'him'. 'en hemera' means 'on the day'. 'tou sabbatou' means 'of the Sabbath.'
[LUK.14.6] And the Gods were not able to answer to these things. [§]
kai ouk ischusan antapokrithenai pros tauta
This verse is from the Septuagint, a Greek translation of the Hebrew Bible. "kai" means "and". "ouk" is a negative particle, meaning "not". "ischusan" is the aorist active indicative third-person plural of "ischuo", meaning "to be strong, to be able". "antapokrithenai" is the aorist active infinitive of "antapokrinomai", meaning "to answer". "pros" means "to, toward". "tauta" means "these things". Therefore, the verse means "and they were not able to answer to these things". However, in this context the 'they' are divine beings, and the 'these things' are a divine challenge or request.
[LUK.14.7] He was speaking a parable to those who were called, continuing to explain how the first fruits were being selected, saying to them... [§]
He was saying to those who had been called a parable, continuing how the first fruits were chosen, saying to them...
This verse introduces a parable being told to a group of people who have been called or invited. It sets the stage for a teaching using a metaphorical story related to the selection of 'first fruits', meaning the initial or best portion of something. The verb 'epechon' indicates a continuation of thought or speech, setting up the detail of how the selection process unfolded.
[LUK.14.8] Whenever you are summoned by someone to a wedding, do not recline into the foremost place, in case someone more honorable than you has been summoned by him. [§]
hotan klēthēis hypo tinos eis gamous, mē kataklithēis eis tēn prōtoklisia, mēpote entimoteros sou ē keklēmenos hyp’ autou
This verse is from the Gospel of Luke, chapter 14, verse 8. It gives advice about humility when invited to a wedding feast. The verse is instructing the listener not to take the place of honor at a wedding, lest someone more distinguished than they has been invited.
[LUK.14.9] Having come, the one who calls to you and to him will say to you: Give a place to this one, and then he will begin to possess the final place with disgrace. [§]
kai elthon ho se kai auton kalesas erei soi: dos toutou topon, kai tote arxsei meta aischunes ton eschaton topon katechein.
This verse comes from a non-Biblical source (it's from the apocryphal book of Tobit). The verse describes someone coming and calling to 'you', telling 'you' to give a place to another, and then that other will begin to possess the final place with disgrace. The terms are standard Koine Greek. 'Elthon' is a participle meaning 'having come'. 'Kalesas' is a participle meaning 'having called'. 'Erei' is the future active indicative of 'lego' meaning 'will say'. 'Dos' is the imperative of 'didomi' meaning 'give'. 'Tote' means 'then'. 'Arxsei' is the future active indicative of 'archo' meaning 'will begin'. 'Meta' means 'with'. 'Aischunes' means 'disgrace'. 'Eschaton' means 'final'. 'Katechein' means 'to possess'.
[LUK.14.10] But when you are invited, go and recline in the last place, so that when the one who invited you comes, they may say to you, “Friend, go up higher.” Then you will have honor in the presence of all who are reclining with you. [§]
all' hotan klēthēis, poreutheis anapese eis ton eschaton topon, hina hotan elthē ho keklēkos se erei soi: phile, proanabēthi anōteron: tote estai soi doksa enōpion pantōn tōn synanakēimenōn soi.
This verse describes a humbling of oneself at a feast or banquet. The speaker advises the listener to take the lowest place so that when the person who invited them comes, they will be asked to move up to a more honored position, resulting in glory before those who are sharing the meal with them. The names of God do not appear in this verse, so there are no literal translations for those names.
[LUK.14.11] Because everyone who elevates himself will be humbled, and the one who humbles himself will be exalted. [§]
hoti pas ho hypsōn heauton tapeinōthēsetai, kai ho tapeinōn heauton hypsōthēsetai.
This verse speaks about humility and pride. It states that anyone who elevates themselves will be humbled, and anyone who humbles themselves will be elevated. The verse uses reflexive verbs indicating self-action. 'Hoti' is a conjunction meaning 'that' or 'because'. 'Pas' means 'every' or 'all'. 'Ho' is the definite article 'the'. 'Hypsōn' means 'elevates' or 'exalts'. 'Heauton' means 'himself'. 'Tapeinōthēsetai' means 'will be humbled'. 'Kai' means 'and'. 'Tapeinōn' means 'humbles'. 'Hypsōthēsetai' means 'will be exalted'.
[LUK.14.12] And He was also saying to the one who had invited Him: When you prepare a fine meal or a supper, do not call your friends, nor your brothers, nor your relatives, nor wealthy neighbors, lest they also invite you back and a repayment may be made to you. [§]
He was also saying to the one who had invited Him: When you make a superior meal or a supper, do not call your friends, nor your brothers, nor your relatives, nor wealthy neighbors, lest they also invite you in return and it become a repayment to you.
This verse comes from the Gospel of Luke (14:12-14). It’s a saying of Yahveh through Yeshua, advising against inviting people who are likely to return the favor, suggesting instead to invite those who cannot reciprocate, such as the poor and vulnerable. The original text is Koine Greek, but the underlying concepts stem from the traditions and teachings of the Hebrew scriptures. The focus here is a literal translation without theological interpretation or traditional naming conventions.
[LUK.14.13] But when you make a feast, call the poor, the inexperienced, the lame, and the blind. [§]
al’ hotan dochēn poieis, kalei ptochous, anapeirous, cholous, typhlous
This verse comes from Luke 14:13 in the original Greek. It instructs the listener to invite the poor, those without experience, the lame, and the blind when making a dinner or feast. The names within the verse are descriptive and do not refer to divine beings, so they are translated as-is.
[LUK.14.14] And blessed you will be, because they do not have the ability to repay you, for repayment will be made to you in the resurrection of the righteous. [§]
kai makarios ese, hoti ouk echousin antapodounai soi, antapodothesetai gar soi en te anastasei ton dikaiōn.
This verse is from the Septuagint (Greek translation of the Hebrew Scriptures). It describes a blessing for those who are not able to repay kindness done to them, promising a reward in the resurrection of the righteous. It originates from Luke 14:14 in the New Testament.
[LUK.14.15] And having heard these things, someone from among those who were reclining said to him, "Blessed is whoever will eat bread in the kingdom of God." [§]
Akousas de tis ton sunanakemenon tauta eipen auto: makarios hostis phageatai arton en te basileia tou theou.
This verse comes from Luke 7:38 in the original Greek text. It describes someone in a crowd responding to Jesus, and declaring a blessing upon those who will partake of bread in the kingdom of God. "Akousas" means "having heard". "de" is a connecting particle, like "and". "tis" means "someone". "ton sunanakemenon" refers to "those who were reclining" or "those who were gathered". "tauta" means "these things". "eipen auto" means "said to him". "makarios" means "blessed". "hostis" means "whoever". "phageatai" means "will eat". "arton" means "bread". "en te basileia" means "in the kingdom". "tou theou" means "of God".
[LUK.14.16] And he said to him, “A person makes a great dinner, and he invited many.” [§]
ho de eipen auto anthropos tis epoiei deipnon mega kai ekalesen pollous
This verse describes someone making a great dinner and inviting many people. The original language is Koine Greek. The verse features simple sentence structure; a statement about someone doing something and then another action they take.
[LUK.14.17] And he sent his servant at the time of dinner to say to those invited, "Come, for it is already prepared." [§]
kai apesteilen ton doulon autou te hora tou deipnou eipein tois keklemmenois erchesthe hoti ede etoima estin
This verse describes a master sending his servant at the time of dinner to tell those who have been invited that it is ready. The verse uses standard Koine Greek vocabulary. 'kai' is 'and', 'apesteilen' is 'he sent', 'ton doulon' is 'the servant', 'autou' is 'of him/his', 'te hora' is 'at the hour/time', 'tou deipnou' is 'of the dinner', 'eipein' is 'to say', 'tois keklemmenois' is 'to those invited', 'ercheste' is 'you come', 'hoti' is 'that', 'ede' is 'already', 'etoima' is 'prepared', and 'estin' is 'is'.
[LUK.14.18] And they began, one by one, to ask to be excused. The first one said to him: “I purchased a field, and I have a need to go out and see it. I ask you, allow me to be excused.” [§]
kai arksanto apo mias pantes paraiteisthai. ho protos eipen auto: agron egorasa kai echo anagken exelthon idein auton. eroto se, eche me paraitēmenon.
This verse describes a group of people making excuses to be excused from a duty or summons. The first person claims they purchased a field and need to go inspect it. They request a postponement or release from the obligation.
[LUK.14.19] And another said, “I have purchased five yoke of oxen, and I am going to test them. I ask you, have me excused.” [§]
kai heteros eipen: zeuge boon egōrasa pente kai poreuomai dokimasai auta: erotō se, eche me parētēmenon.
This verse is from the parable of the tower building in Luke 14:28-30. It depicts a man wanting to test his oxen before committing to building a tower. It is a metaphor for counting the cost before beginning a large undertaking. 'Zeuge boōn' means 'pairs of oxen'. 'Egōrasa' means 'I have purchased'. 'Poreuomai' means 'I am going'. 'Dokimasai' means 'to test'. 'Erotō' means 'I ask'. 'Eche' means 'have'. 'Parētēmenon' means 'delayed, kept back, or held'.
[LUK.14.20] And another said, “I married a woman, and because of this, I am not able to come.” [§]
kai heteros eipen: gunaika egama kai dia touto ou dunamai elthein.
This verse is from the Gospel of Luke, chapter 14, verse 20. It describes a man who excuses himself from following Jesus because he has just gotten married. 'Kai' means 'and'. 'Heteros' means 'another'. 'Eipen' means 'said'. 'Gunaika' means 'woman'. 'Egama' means 'I married'. 'Dia' means 'through' or 'because of'. 'Touto' means 'this'. 'Ou' is a negative particle meaning 'not'. 'Dunamai' means 'I am able'. 'Elthein' means 'to come'.
[LUK.14.21] And having come, the servant announced these things to the Lord of him. Then, having become angry, the master of the house said to the servant of him: Go quickly into the broad places and streams of the city, and bring in here the poor and unsuccessful, and the blind and the lame. [§]
kai paragenomenos ho doulos apeggeilen to kurio autou tauta. tote orgistheis ho oikodespotes eipen to doulo autou: exelthe tacheos eis tas plateias kai rhumas tes poleos kai tous ptochous kai anapeirous kai typhlous kai cholous eisagage hode.
This verse describes a servant reporting to 'the Lord' and then 'the master of the house' instructing the servant to gather the poor and disabled. The verse utilizes 'kurios' and 'oikodespotes' which will be translated literally as 'the Lord' and 'the master of the house' respectively. The imperative verbs are directly translated as commands.
[LUK.14.22] And the servant said: "my Lord, what you commanded has happened, and there is still a place." [§]
kai eipen ho doulos: kurie, gegonen ho epetaxas, kai eti topos estin.
This verse is from the New Testament, specifically Luke 5:5. It's spoken by Simon (Peter) to Yahveh after a miraculous catch of fish. 'kai' means 'and', 'eipen' means 'said', 'ho doulos' means 'the servant', 'kurie' means 'Lord', 'gegonen' means 'has happened', 'ho epetaxas' means 'what you commanded', 'kai' again means 'and', 'eti' means 'still' or 'yet', and 'topos estin' means 'there is a place'.
[LUK.14.23] And my Lord said to the servant: Go out onto the roads and the hedges and compel them to enter, so that my house may be filled. [§]
kai eipen ho kurios pros ton doulon: exelthe eis tas hodos kai phragmous kai anagkason eiselthein, hina gemisthei mou ho oikos
This verse comes from the Septuagint, the Greek translation of the Hebrew Bible. "kurios" is a translation of "Adonai" meaning "my Lord". "oikos" means "house". The verse describes a command from "my Lord" to a servant to go out and compel people to come in, so that the "house" of "my Lord" may be filled.
[LUK.14.24] For I tell you that none of those men who are called will taste of my supper. [§]
leh-GO gar hoo-MEEN ho-TEE oo-DEES ton an-DROON ek-EI-non ton kek-lee-ME-non geu-SA-tai mou tou dei-p-NOO.
This verse is from the Gospel of Luke, chapter 12, verse 20. It is a statement made by Yahveh concerning a future meal, specifically, the Messianic banquet. The speaker is addressing a group of people who have been ‘called’ (invited). The core message is that none of those invited will taste of that meal. The verse suggests a condition or prerequisite for partaking in this feast. The verse is currently in Koine Greek, but relies on understandings stemming from the Old Testament.
[LUK.14.25] And large crowds continued to walk with him. Then, turning, he said to them... [§]
hoo-ee po-ree-yoo-on-to deh ow-toh ee okh-loy pol-loy kah-ee stra-fays ey-pen pros ow-toos
This verse describes crowds walking with someone, and that person turning to address them. The verse does not mention any names of God, therefore no translation of divine names is required. The verse is simply descriptive.
[LUK.14.26] If anyone comes to me and does not hate their father and their mother and their wife and their children and their brothers and their sisters, even also their own life, they cannot be my student. [§]
ei tis erchetai pros me kai ou misei ton patera heautou kai ten metera kai ten gunaika kai ta tekna kai tous adelphous kai tas adelphas eti te kai ten psychen heautou, ou dunatai einai mou mathetes.
This verse concerns the conditions for discipleship. It states that anyone coming to this speaker must not hate their father, mother, wife, children, brothers, sisters, or even their own life. The verse is presented as a requirement for becoming a student or follower.
[LUK.14.27] Whoever does not carry his own cross and comes behind me, is not able to be my student. [§]
hostis ou bastazei ton stauron heautou kai erchetai opiso mou, ou dunatai einai mou mathetes.
This verse speaks about the requirement of self-denial and following Yahveh. "hostis" means "whoever". "ou bastazei" means "does not carry". "ton stauron heautou" means "his own cross". "kai erchetai opiso mou" means "and comes behind me". "ou dunatai einai mou mathetes" means "is not able to be my student".
[LUK.14.28] For who among you, desiring to build a tower, does not first sit down and count the cost, to see if he has enough to finish it? [§]
Tis gar ex hymon thelon pyrgon oikodomesai ouchi proton kathisas psephizei ten dapanen, ei echei eis apartismon?
This verse asks a rhetorical question about building a tower. It asks who among those listening would begin to construct a tower without first sitting down and calculating the cost to see if they have enough resources to complete it. The verse uses rhetorical questioning to make a point about careful planning and assessing ability to complete a task.
[LUK.14.29] Lest anyone lay a foundation and be unable to complete it, all who observe will begin to mock him. [§]
hina mipote thentos autou themelion kai me ischuintos ekteleesai pantes hoi theourountes arxontai autoi empaizein
This verse comes from the Septuagint, the ancient Greek translation of the Hebrew Bible. It describes a scenario where someone begins to build but is unable to finish. Others then begin to mock their unfinished work. The key terms are related to building a foundation and the ability to complete it. ‘θεντος’ (thentos) is a participle meaning ‘having laid’. ‘θεμέλιον’ (themelion) means ‘foundation’. ‘ἰσχύοντος’ (ischuintos) relates to strength or ability. ‘ἐκτελέσαι’ (ekteleesai) means ‘to complete’. ‘θεωροῦντες’ (theourountes) means ‘those who behold’ or ‘observers’. ‘ἐμπαίζειν’ (empaizein) means ‘to mock’.
[LUK.14.30] They were saying that this man began to build, and was not able to complete it. [§]
legontes hoti houtos ho anthropos erxato oikodom ein kai ouk ischusen ektelesai
This verse describes someone starting to build but being unable to finish. The verse doesn't contain any names of God, so no translation of divine names is needed. It is a statement about a person and their unfinished work.
[LUK.14.31] Or what king, marching to encounter another king, would not first sit down and deliberate whether he is able with ten thousand to meet the one coming against him with twenty thousand? [§]
Ho tis basileus poreuomenos hetero basilei συμβallein eis polemon ouchi kathisas proton bouleusetai ei dunatos esti en deka chiliasin hupantesai to meta eikosi chiliadon erchomeno ep' auton?
This verse is from Luke 14:31-32. It is a rhetorical question posed by Yahveh to illustrate the wisdom of counting the cost before engaging in conflict. A king would not go to war against another king without first considering whether he is able to defeat the enemy with a smaller force. The verse emphasizes the necessity of careful planning and preparation before undertaking significant commitments. The names of God are not present in this verse, so they are not subject to literal translation. The verse refers to kings, not to God.
[LUK.14.32] And if that is not possible, while still being distant, he sends an embassy to ask about matters concerning peace. [§]
And if not, being still far away, sending an embassy asks about things toward peace.
This verse describes a situation where someone, being distant, sends an envoy to inquire about the possibility of peace. The Greek construction implies a conditional situation; if a direct approach is not possible, then an intermediary is used to seek peaceful resolution. It is a fairly straightforward statement about diplomatic efforts.
[LUK.14.33] Therefore, everyone from among you who does not renounce all of his own possessions cannot be my disciple. [§]
hoot-oos oon pas ex humoon hos ook apotassatai pasin tois heautou huparchousin ou dunatai einai mou mathetes
This verse discusses the conditions of discipleship. It states that anyone who does not renounce all of their own possessions cannot be a disciple. 'Hootoos oon' means 'thus therefore'. 'Pas' means 'every', 'ex humoon' means 'from you all', 'hos' means 'who', 'ouk apotassatai' means 'does not renounce', 'pasin tois heautou huparchousin' means 'all of his own possessions', 'ou dunatai einai' means 'cannot be', and 'mou mathetes' means 'my disciple'.
[LUK.14.34] Therefore, good is the salt. But if even the salt becomes foolish, by what will it be made savory? [§]
Kalon oun to halas; ean de kai to halas moranthe; en tini artuthesetai?
This verse comes from the Gospel of Matthew 5:13. "Kalon" means good or beautiful. "Oun" is therefore or so. "To halas" means the salt. "Ean de" means but if, or even if. "Kai" means also or even. "Moranthe" means become foolish or lose its flavor. "En tini" means in what, or by what. "Artuthesetai" means will it be seasoned or made savory?
[LUK.14.35] Nor is it into earth, nor into manure, suitable it is. They cast it out. The one having ears, let him listen. [§]
ou-te eis ge-en ou-te eis kop-ri-an eu-the-ton es-tin, ex-o bal-lous-in au-ton. ho ech-on o-ta a-kou-ein a-kou-e-to.
This verse describes a seed falling on unsuitable ground and being cast out. The final statement is a call to listen to those who have ears.
LUK.15
[LUK.15.1] And there were continually drawing near to him all the tax collectors and the sinners to listen to him. [§]
hay-san deh ow-toy eng-ee-zontes pan-tes hoi tel-o-nai kai hoi ham-ar-to-loi a-koo-een ow-toy
This verse describes a group of people gathering around a central figure to listen to them. The verse specifies that these people are tax collectors and sinners. The original text uses a participle to indicate that they were continually drawing near. The definite article 'the' is used before both 'tax collectors' and 'sinners' indicating specific groups.
[LUK.15.2] And the Pharisees and the scribes were murmuring, saying that this one welcomes sinners and eats with them. [§]
kai diegonguzon hoi te Pharisaioi kai hoi grammateis legontes hoti houtos hamartolous prosdechεται kai sunesthiei autois.
This verse describes Pharisees and scribes complaining that Jesus receives sinners and eats with them. The verse uses the common phrasing of the time, describing the action as it occurs.
[LUK.15.3] And he said to them, saying this parable. [§]
Ei-pen deh pros autous ten parabolen tauten legon
This is a phrase from the Gospel of Luke (15:11). It introduces a parable. 'Ei-pen' means 'said'. 'deh' is a particle meaning 'and', often used for emphasis. 'pros autous' means 'to them'. 'ten parabolen' means 'the parable'. 'tauten' means 'this'. 'legon' means 'saying'. The verse literally means 'And said to them this parable saying.'
[LUK.15.4] Which person among you, having one hundred sheep and losing one from among them, does not leave the ninety-nine in the wilderness and go after the lost one until he finds it? [§]
tis anthropos ex hymon echon hekaton probata kai apolesas ex auton hen ou kataleipei ta enenekonta ennea en te eremo kai poreuetai epi to apololos heos heuray auto
This verse asks a rhetorical question. It speaks of a person who possesses one hundred sheep and loses one. The question asks if that person would not leave the ninety-nine in the wilderness and go after the lost one until they find it. The names of God are not present in this verse.
[LUK.15.5] And having found it, he placed it upon his shoulders, rejoicing. [§]
kai heuron epitithesin epi tous omous autou chairon
This verse describes someone finding something and placing it upon their shoulders while rejoicing. 'Kai' means 'and'. 'Heuron' is the aorist active indicative 3rd person singular of 'heurisko', meaning 'to find'. 'Epitithesin' is the aorist active indicative 3rd person singular of 'epitithemi', meaning 'to place upon'. 'Epi' means 'upon'. 'Tous omous' means 'the shoulders'. 'Autou' is a pronoun meaning 'his/her/its'. 'Chairon' is a participle meaning 'rejoicing'.
[LUK.15.6] And having come into the house, he calls together the friends and the neighbors, saying to them: "Rejoice with me, for I have found my sheep which was lost." [§]
kai elthon eis ton oikon sugkalei tous philous kai tous geitonas legon autois: sugcharite moi, hoti heuron to probaton mou to apololos.
This verse describes someone who has found a lost sheep and calls together their friends and neighbors to celebrate. "kai" means and. "elthon" means having come. "eis" means into. "ton oikon" means the house. "sugkalei" means he calls together. "tous philous" means the friends. "kai tous geitonas" means and the neighbors. "legon autois" means saying to them. "sugcharite moi" means rejoice with me. "hoti" means that. "heuron" means he found. "to probaton mou" means my sheep. "to apololos" means which was lost.
[LUK.15.7] I tell you that in this way there will be joy in the heaven over one sinner repenting, or over ninety-nine righteous people who have no need of repentance. [§]
lego humin hoti houtos chara en to ourano estai epi heni hamartolo metanounti e epi enenhkonta ennea dikaiois hoitines ou chreian echousin metanoias.
This verse, found in Luke 15:7, describes a celebration in heaven over one sinner who repents, which is greater than the celebration over ninety-nine righteous people who have no need to repent. The words are in Koine Greek. We are translating these words with a literal translation of the names of God where applicable. As there are no names of God in this verse, we will focus on a literal translation of the other words.
[LUK.15.8] Or what woman, having ten coins, if she loses one coin, does not light a lamp and sweep the house and search diligently until she finds it? [§]
Hos tis gyne drachmas echousa deka ean apolesei drachmen mian, ouchi haptei luchnon kai saroi ten oikian kai zetei epimelos eōs hou heurē?
This verse asks a rhetorical question about a woman who loses one of ten coins. It compares her diligent search for the lost coin with how much more God will seek out those who are lost. The words themselves are fairly straightforward, describing a woman, coins, losing one, and then lighting a lamp and sweeping the house to search for it.
[LUK.15.9] And having found it, she calls together her friends and neighbors, saying, "Rejoice with me, for I have found the drachma which I had lost." [§]
kai heuroosa sunkalei tas philas kai geitonas legousa: suncharite moi, hoti heuron ten drachmen hen apolesa.
This verse describes a woman who has found a lost drachma coin. She calls together her friends and neighbors to share in her joy. The original Greek uses fairly straightforward language. The key is to translate the names of God literally as requested, which is not applicable in this verse.
[LUK.15.10] Thus, I say to you, joy becomes present in the presence of the angels of God over one sinner who is repenting. [§]
houtos, lego humin, ginete chara enopion ton angelon tou theou epi heni hamartolo meta-nousanti.
This verse is from the New Testament, specifically Luke 15:10. It describes joy in the presence of the angels of God over one sinner who repents. 'Houtos' means 'thus' or 'so'. 'Lego humin' means 'I say to you'. 'Ginete' means 'becomes' or 'there is'. 'Chara' means 'joy'. 'Enopion' means 'in the presence of'. 'Ton angelon' means 'the angels'. 'Tou theou' means 'of God'. 'Epi heni' means 'over one'. 'Hamartolo' means 'sinner'. 'Metanousanti' means 'repenting'.
[LUK.15.11] He stated that a person possessed two sons. [§]
He said, a person had two sons.
This verse introduces a parable. The word 'said' indicates speech. 'Person' translates 'anthropos', meaning a human being. 'Had' is the past tense of 'to have'. 'Two sons' is a straightforward description of familial relation.
[LUK.15.12] And the younger of them said to the father: "Father, give to me the portion of the substance that falls to me." And the father divided to them the livelihood. [§]
kai eipen ho neoteros auton to patri: pater, dos moi to epiballon meros tes ousias. ho de dieilen autois ton bion.
This verse is from Luke 15:12, a parable known as the Prodigal Son. The younger son asks his father for his share of the family possessions. The father then divides his property among them. This verse does not contain any names of God.
[LUK.15.13] And after not many days, having gathered all his possessions, the younger son departed to a distant land, and there he scattered his substance, living wastefully. [§]
kai met' ou pollas hemeras sunagagon panta ho neoteros huios apedemesen eis choran makran kai ekei dieskorpisen ten ousian autou zon asotos.
This verse describes the younger son gathering his possessions and departing to a distant land where he squandered his wealth living a wasteful life. It is a passage from the story of the Prodigal Son. The words are not names of God, but simply descriptive.
[LUK.15.14] And when he had spent everything, a powerful famine came upon that land, and he himself began to be in need. [§]
dapanēsantos de autou panta egeneto limos ischura kata tēn choran ekeinēn, kai autos ērxato hystereisthai.
This verse describes a situation where a person spent all of their resources, resulting in a severe famine in that land, and that person began to lack.
[LUK.15.15] And having gone, he attached himself to one of the citizens of that land, and he sent him into his fields to graze pigs. [§]
kai poreutheis ekolleethe heni ton politeon tes choras ekeines, kai epempesen auton eis tous agrous autou boskein choirous.
This verse describes someone being sent to tend pigs in the fields. The verb 'ekolleethe' means 'was stuck to' or 'clung to,' but in this context, it's interpreted as being assigned to. 'Polites' means citizen. 'Chora' means country or land. 'Choiros' means pigs. The verse uses the aorist tense, which indicates a completed action in the past.
[LUK.15.16] And he desired to be filled from the horns which the pigs ate, and no one gave to him. [§]
kai epethumei kortasthenai ek ton keration on hesion hoi hoiroi, kai oudeis edidou auto
This verse describes someone desiring to be satisfied with the husks that pigs eat, and no one giving to them. It's a story about someone in deep need, willing to accept even the lowest of sustenance.
[LUK.15.17] But having come to himself, he said: “How many hired workers of my father have plenty of bread, while I here perish from hunger?” [§]
eis heauton de elthon ephe: posoi misthioi tou patros mou perisseuousantai artōn, ego de limō hōde apollymai.
This verse describes a situation where someone returns to their own thoughts or place, and then speaks about the abundance of their father’s wages while they themselves are perishing from hunger. “El” is a common Semitic root meaning “God” or “powerful one.” Here, it functions as part of a possessive referring to “my father’s.”
[LUK.15.18] Having risen, I will go to my Father and I will say to him: Father, I have sinned to the heavens and before you. [§]
anastas poreusomai pros ton patera mou kai erō autō: pater, hēmarton eis ton ouranon kai enōpion sou
This verse is from the Greek text. 'anastas' means 'having risen'. 'poreusomai' means 'I will go'. 'pros ton patera mou' means 'to my father'. 'kai erō autō' means 'and I will say to him'. 'pater' means 'father'. 'hēmarton' means 'I have sinned'. 'eis ton ouranon' means 'to the heavens'. 'kai enōpion sou' means 'and before you'. It is a confession of sin.
[LUK.15.19] I am no longer worthy to be called your son; make me as one of your hired workers. [§]
ou-keh-tee ei-mee ax-ee-os kle-thee-nai hui-os soo; poi-ay-son me hōs hena tōn mis-thee-ōn soo.
This verse is from the Greek text of Luke 15:19. It expresses a plea for acceptance even as an insignificant servant. The speaker believes they are no longer worthy to be called 'son' of God. The verse uses 'misthios' which refers to a hired worker, a labourer who works for wages. 'Huios' means 'son'. 'Adonai' is not present in this verse, so it will not be translated. The verse contains no names of God.
[LUK.15.20] And having risen, he came to his own father. But while he was still far away, his father saw him and was moved with compassion, and running he fell upon his neck and kissed him. [§]
kai anastas elthen pros ton patera heautou. Eti de autou makran apechonton eiden auton ho pater autou kai espalagnisthē kai dramōn epepesen epi ton trachēlon autou kai katephilēsēn auton.
This verse describes a reunion between a son and his father. "kai" means "and". "anastas" means "having risen". "elthen" means "he came". "pros" means "to". "ton patera heautou" means "his own father". "Eti de autou makran apechonton" means "while he was still far away". "eiden auton ho pater autou" means "his father saw him". "kai espalagnisthē" means "and was moved with compassion". "kai dramōn epepesen epi ton trachēlon autou" means "and running he fell on his neck". "kai katephilēsēn auton" means "and he kissed him".
[LUK.15.21] And the son said to him, "Father, I have sinned against the sky and before you, I am no longer worthy to be called your son." [§]
eipen de ho huios autou: pater, hemarton eis ton ouranon kai enopion sou, ouketi eimi axios klēthenai huios sou.
This verse is from the Gospel of Luke (15:21) and represents the prodigal son's confession to his father. It is written in Koine Greek. The verse contains the son admitting his sin, stating he has sinned against the sky and before his father, and consequently, feels unworthy to be called his son. The word 'sky' in this context generally represents the divine realm or heaven.
[LUK.15.22] And the father said to his servants: "Quickly bring forth the first robe and put it on him, and give a ring into his hand and sandals onto his feet." [§]
ei-pen deh ho pa-ter pros tous dou-lous au-tou: ta-chue ex-en-eng-ka-te sto-leen teen pro-teen kai en-du-sa-te au-ton, kai do-te dak-tu-li-on eis teen chei-ra au-tou kai hu-po-dee-ma-ta eis tous po-das.
This verse describes a father instructing his servants to quickly bring forth the best robe, and to put it on someone, also to place a ring on their hand and sandals on their feet. The verse is from the story of the Prodigal Son.
[LUK.15.23] And bring the calf, the nourished one, sacrifice it, and eating, let us rejoice. [§]
kai pherete ton moskhon ton siteuton, thusate, kai phagontes euphranthomen
This verse comes from the Septuagint (Greek translation of the Hebrew Bible). 'kai' means 'and'. 'pherete' means 'bring'. 'ton moskhon' means 'the calf'. 'ton siteuton' means 'the fed one' or 'the nourished one'. 'thusate' means 'sacrifice'. 'kai' means 'and'. 'phagontes' means 'eating'. 'euphranthomen' means 'let us rejoice'. The verse is an invitation to bring a well-fed calf as a sacrifice and then to eat and rejoice.
[LUK.15.24] Because this, my son, was dead and he lived again, he was lost and he was found. And they began to rejoice. [§]
hoti houtos ho huios mou nekros en kai anezesen, en apololos kai heurethe. kai erxanto euphrainesthai.
This verse is from the Gospel of Luke 15:24, part of the parable of the Prodigal Son. It represents the father speaking about his returned son. 'Houtos' means 'this'. 'Huios' means 'son'. 'Mou' means 'my'. 'Nekros' means 'dead'. 'En' is a form of 'to be'. 'Anezesen' means 'he lived again'. 'Apololos' means 'lost'. 'Heurethe' means 'he was found'. 'Erxanto' is a form of 'to begin'. 'Euphrainesthai' means 'to rejoice'.
[LUK.15.25] And indeed, his elder son was in the field. And as he came and drew near to the house, he heard music and dancing. [§]
hen de ho huios autou ho presbuteros en agro, kai hos erchomenos eggisen te oikia, ekousen symphonias kai choron
This verse is from the story of the prodigal son. It describes the elder son returning from work and hearing sounds of celebration at his father's house. 'Hen de' means 'and indeed' or 'now'. 'Ho huios autou ho presbuteros' is 'his elder son'. 'En agro' means 'in the field'. 'Hos erchomenos' means 'as coming'. 'Eggisen te oikia' means 'approached the house'. 'Ekousen symphonias kai choron' means 'he heard music and dancing'.
[LUK.15.26] And having called to one of the children, he asked what these things might be. [§]
kai pros-ka-les-a-men-os hena ton pa-i-don ep-un-tha-ne-to ti an ei-e tau-ta.
This verse comes from the account of Jesus cleansing the Temple. It details a request for clarification regarding the commotion Jesus is causing. "kai" means "and". "pros-ka-les-a-men-os" means "having called to". "hena ton pa-i-don" means "one of the children". "ep-un-tha-ne-to" means "he asked". "ti an ei-e" means "what might be". "tau-ta" means "these things".
[LUK.15.27] But he said to him, "Your brother has come, and your father has sacrificed the fattened calf, because he received him being healthy." [§]
ho de eipen auto hoti ho adelphos sou hekei, kai ethusen ho pater sou ton moschon ton siteuton, hoti hugiainonta auton apelaben.
This verse describes a father sacrificing a fattened calf upon the return of his brother. The verse utilizes relational pronouns and verbs indicating action and state of being. The vocabulary centers around familial relationships, sacrifice, and well-being.
[LUK.15.28] He was angered, and was not willing to enter, but his father, having gone out, beseeches him. [§]
orgisthē de kai ouk ethelen eiselthein, ho de patēr autou exelthōn parekalei auton.
This verse is from the story of the prodigal son in Luke 15:28. The original language is Koine Greek. 'Orgisthe' means 'was angered'. 'De' is a connecting particle, similar to 'and'. 'Ouk ethelen' means 'was not willing'. 'Eiselthein' means 'to enter'. 'Ho de patēr autou' means 'but his father'. 'Exelthōn' means 'having gone out'. 'Parekalei' means 'beseeches'. 'Auton' is a pronoun meaning 'him'.
[LUK.15.29] But he responded, saying to his God: "Behold, for many years I serve you, and I have never transgressed your command. And you have never given to me a young goat that I might rejoice with my friends." [§]
ho de apokritheis eipen to patri autou: idou tosaouta ete douleuo soi kai oudepote entolen sou parelthon, kai emoi oudepote edokas eriphon hina meta ton philon mou euphrantho
This verse is from the story of the prodigal son (Luke 15:29). The elder son complains to his father about his years of dutiful service and the lack of reward. The verse translates roughly to: "But he answering said to his father, 'Lo, these many years I serve you, and I never disobeyed your command, and to me you never gave a young goat that I might celebrate with my friends.'"
[LUK.15.30] But when this son of yours, who has devoured your livelihood with prostitutes, came home, you sacrificed for him the fattened calf. [§]
hot-ay deh ho hy-os soo ho kat-ah-fah-gon soo ton bee-on met-ah por-noon hayl-then, eth-yoo-sas auto-hee ton see-too-ton mos-khon.
This verse comes from the Septuagint (Greek translation of the Hebrew Bible), specifically Luke 15:30. It is part of the parable of the prodigal son. The verse details the elder brother's complaint to his father about the celebration for the returned younger brother. The words used are quite direct and reflect the cultural context of the time. 'Hy-os' means 'son', 'kat-ah-fah-gon' means 'having devoured' or 'having wasted', 'bee-on' means 'life' or 'livelihood', 'por-noon' relates to prostitutes or immoral conduct, 'hayl-then' means 'came', 'eth-yoo-sas' means 'you sacrificed', and 'mos-khon' means 'calf'.
[LUK.15.31] And he said to him, "Child, you are continually with me, and all of my possessions are yours." [§]
ho de eipen auto: teknon, su pantote meta emou ei, kai panta ta ema sa estin.
This verse is from the Gospel of Luke, chapter 15, verse 31. It is part of the parable of the prodigal son. The father speaks to his older son after the younger son returns. The verse literally means 'And he said to him: Child, you are always with me, and all that is mine is yours.'
[LUK.15.32] It was necessary to be joyful and to rejoice, because your brother was dead and is living again, and was lost and has been found. [§]
euphanthenai de kai charenai edei, hoti ho adelphos sou houtos nekros en kai ezesen, kai apololos kai heurethe.
This verse, from the story of the Prodigal Son (Luke 15:24), speaks of the reason for celebration. It states that it was necessary to rejoice, because this brother of yours was dead and is now living again, and was lost and is found. Because the source text is Greek, rather than the original Hebrew texts from which the Old Testament derives, it is impossible to provide literal translations of divine names. This translation will focus on rendering the passage accurately in English.
LUK.16
[LUK.16.1] He was also saying to the students: There was a certain man who was wealthy, and he had a steward. This one was reported to him as squandering his possessions. [§]
He was also saying to the students: A certain man was wealthy, who had a steward, and this one was accused to him as scattering his possessions.
This verse introduces a parable told by a teacher to their students. It sets the scene by describing a wealthy man and his manager who is accused of wasting his master's property. The original text is in Koine Greek, and this is a direct, literal translation into English. No theological interpretation or traditional phrasing is applied.
[LUK.16.2] And having called out to him, he said to him: “What is this that I hear about you? Give an account of the management of your possessions, for you are no longer able to manage.” [§]
kai phonēsas auton eipen autōi: ti touto akouo peri sou; apodos ton logon tēs oikonomias sou, ou gar dunē eti oikonomein.
This verse comes from Luke 16:2. It describes a rich man in Hades being questioned by Abraham. The verse details Abraham asking the rich man why he heard reports about him, and requesting an account of how he managed his possessions, because he is no longer able to manage anything. The word 'oikonomia' is often translated as 'stewardship,' but literally means the management of a household or possessions. 'Dunamai' means 'to be able,' or 'to have power.'
[LUK.16.3] And he said to himself, the manager, “What shall I do, for my Lord is taking the management from me? I am not able to dig, and I am ashamed to beg.” [§]
ei-pen de en heau-to ho oi-ko-no-mos; ti poi-e-so; hoti ho ku-ri-os mou a-hai-re-tai ten oi-ko-no-mi-an ap' emou; skap-tein ouk ischuo, epai-tein ais-chu-no-mai.
This verse describes a manager contemplating his future after being dismissed from his position. He reasons with himself about what he should do, acknowledging his inability to perform manual labor and his shame in begging. 'ei-pen' means 'said'. 'en heau-to' means 'to himself'. 'ho oi-ko-no-mos' means 'the manager'. 'ti poi-e-so' means 'what shall I do'. 'hoti' means 'that'. 'ho ku-ri-os mou' means 'my Lord'. 'a-hai-re-tai' means 'is taking away'. 'ten oi-ko-no-mi-an' means 'the management'. 'ap' emou' means 'from me'. 'skap-tein' means 'to dig'. 'ouk ischuo' means 'I am not able'. 'epai-tein' means 'to beg'. 'ais-chu-no-mai' means 'I am ashamed'.
[LUK.16.4] I have known what to do, so that when I am removed from the management of possessions, they will receive me into their homes. [§]
I have known what to do, so that when I am removed from the stewardship, they will receive me into their houses.
This verse is from Luke 16:4, and describes a manager scheming to secure future hospitality by forgiving debts. The verse focuses on the manager's plan to be welcomed into the homes of those he has assisted. The original Greek uses words related to 'knowing,' 'doing,' 'removing,' 'stewardship,' and 'receiving.' The overall meaning is about strategic self-interest and securing future benefits.
[LUK.16.5] And having called each one of the debtors of my Lord, he said to the first, "How much do you owe to my Lord?" [§]
kai pros-kal-es-am-enos hena hekaston ton chre-o-phei-le-ton tou kur-iou he-au-tou el-eg-en to pro-to pos-on op-heil-eis to kur-io mou?
This verse describes someone calling each of their Lord’s debtors and asking them how much they owe to their Lord. ‘Kurios’ is consistently translated as ‘Lord’ here as it refers to the possessive Lord of the person speaking.
[LUK.16.6] And he said: "One hundred measures of oil." And he said to him: "Take your letters and sitting quickly, write fifty." [§]
ho de eipen: hekaton batos elaioou. ho de eipen autooi: dexai sou ta grammata kai kathisas tacheos grapson pentekonta.
This verse describes a conversation where one person requests one hundred measures of oil. The other responds by telling them to take their writing materials and quickly write fifty.
[LUK.16.7] Then to another he said, "But how much do you owe?" And he said, "A hundred measures of wheat." The lord said to him, "Take your bond and write eighty." [§]
epeita hetero eipen: su de poson opheileis? ho de eipen: hekaton korous sitou. legei auto: dexai sou ta grammata kai grapson ogdoekonta.
This verse is from the parable of the Unjust Steward in Luke 16:7. It describes a steward being questioned by his lord about his handling of property. The steward is asked how much he owes. He admits to owing a hundred measures of wheat. The lord then instructs him to rewrite the accounts to reflect a debt of eighty.
[LUK.16.8] And the Lord praised the manager of unrighteousness, because he had acted wisely. For the children of this age are wiser in relation to their own generation than the children of light are. [§]
kai epainesen ho kurios ton oikonomon tes adikias hoti phronimos epöiesen hoti hoi uioi tou aiönos toutou phronimöteroi hyper tous uious tou photös eis tèn geneän tèn heautön eisin.
This verse describes a situation where a master praises a dishonest manager for acting shrewdly. It highlights that people of this age are more cunning than those who are considered children of light in their own generation. The verse does not use any names of God directly, but uses 'kurios' which is typically understood to mean 'Lord'.
[LUK.16.9] And I say to you, make for yourselves friends from the wealth of unrighteousness, so that when it fails, they may receive you into the eternal dwellings. [§]
Kai ego humin lego, heautois poiesate philous ek tou mamona tes adikias, hina hotan eklipei dexontai humas eis tas aionious skenas.
This verse comes from Luke 16:9. 'Mamona' refers to wealth or possessions. 'Adikia' means unrighteousness or injustice. The verse speaks about making friends through wealth that, when it fails, will be received into eternal dwellings. Considering the context, 'mamona tes adikias' refers to wealth gained through unjust means. 'Skenas' means tents or dwellings, referring to eternal life.
[LUK.16.10] The faithful one is faithful in the least and in the much, and the one in the least is unjust and in the much is unjust. [§]
ho pistos en elachisto kai en pollo pistos estin, kai ho en elachisto adikos kai en pollo adikós estin.
This verse discusses faithfulness and unfaithfulness, applying both to small and large matters. 'Pistos' means faithful, 'elachistos' means smallest, 'polos' means much or many, and 'adikos' means unjust or unfaithful. The verse establishes a principle that consistency in character applies regardless of scale. The original verse is Greek, but the prompt asks to translate the *names* of God literally, which doesn't apply here. Therefore, I will simply translate the verse into proper English.
[LUK.16.11] If, therefore, in the unjust Mammon you have not been faithful, who will trust you with the true? [§]
ei oun en to adiko mamona pistoi ouk egenethe, to alithino tis humin pisteusei
This verse discusses faithfulness in handling worldly wealth, represented by ‘Mammon’. It questions whether one can be trusted with true riches if they are not trustworthy with unjust wealth. ‘Mammon’ is presented as a personification of riches or material possessions. The verse is a rhetorical question, implying that if someone cannot be trusted with earthly things, they will not be trusted with spiritual things. The original text is Koine Greek, but for this task, we are translating based on a direct word-for-word understanding.
[LUK.16.12] And if you have not been trustworthy with that which belongs to another, who will give to you that which is your own? [§]
kai ei en to allotrio pistoi ouk egenesthe, to humeteron tis humin dosei
This verse is from the Greek New Testament. It questions whether one can be trusted with greater responsibilities if they have not been faithful in lesser ones. 'Allotrio' refers to that which belongs to another – essentially, someone else’s possessions or responsibilities. 'Humeteron' refers to 'your' possessions or responsibilities.
[LUK.16.13] No servant is able to serve two lords; for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You are not able to serve God and wealth. [§]
hudeis oiketes dunatai dusi kuriois douleuein: e gar ton hena misesei kai ton heteron agapesei, e enos anthexetai kai tou heterou katafronesei. ou dunasthe theoi douleuein kai mamona.
This verse discusses the impossibility of serving two masters. It uses the terms 'oiketes' (servant), 'kurios' (lord/master), 'theos' (God), and 'mamona' (wealth/possessions). The verse states that one will either hate one master and love the other, or be devoted to one and despise the other. It concludes that one cannot serve God and wealth.
[LUK.16.14] And these things all the Pharisees, being lovers of money, were deriding him. [§]
Akouon de tauta panta hoi Pharisaioi philarghyroi hyparchontes kai exemykterizon auton.
This verse describes the Pharisees hearing all these things, being lovers of money, and deriding him. 'Akouon' means 'hearing'. 'De' is a conjunction meaning 'and' or 'but'. 'Tauta' means 'these things'. 'Panta' means 'all'. 'Hoi Pharisaioi' means 'the Pharisees'. 'Philarghyroi' means 'lovers of money'. 'Hyparchontes' means 'being' or 'existing as'. 'Kai' means 'and'. 'Exemykterizon' means 'deriding' or 'mocking'. 'Auton' refers to 'him'.
[LUK.16.15] And he said to them, "You are the ones who justify yourselves before people, but God knows the hearts of you. For what is esteemed highly among people is an abomination before God." [§]
kai eipen autois humeis este hoi dikaiountes heautous enopion ton anthropon, ho de theos ginōskei tas kardias hymōn hoti to en anthrōpois hypsēlon bdelugma enopion tou theou.
This verse, taken from Luke 16:15, speaks about hypocrisy and the true judgement of character. It states that those who justify themselves before people are seen as abominable by God. 'Theos' is literally 'God', and is used here in the singular. The verse aims to contrast outward appearances with inward motivations.
[LUK.16.16] The Law and the Prophets were until John; from that time the reign of God is proclaimed as good news, and everyone strives to enter it. [§]
Ho nomos kai hoi prophetai mechri Ioannou; apo tote he basileia tou theou euangelizetai kai pas eis auten biastai.
This verse discusses the period of the Law and the Prophets leading up to John the Baptist, and then the arrival of the reign of God. The word 'basileia' means kingdom or reign. 'Euangelizetai' means 'is proclaimed as good news.' 'Biastai' has connotations of forceful entry or striving, suggesting an enthusiastic and energetic response to the good news.
[LUK.16.17] It is easier for the heaven and the earth to pass away than for one small part of the Law to fail. [§]
It is easier for the heaven and the earth to pass away than for one small part of the Law to fail.
This verse discusses the permanence of the Law. The original text uses imagery of the universe passing away to emphasize how incredibly difficult, bordering on impossible, it is for even the smallest detail of the Law to be invalidated. It is not a literal statement about the universe's fate, but a hyperbolic illustration of the Law’s enduring nature. The term 'iota' is used to describe an extremely small portion.
[LUK.16.18] Everyone who releases his wife and marries another commits adultery, and anyone who marries one having been released from a husband commits adultery. [§]
Pas ho apoluon ten gunaika autou kai gamon heteran moicheuei, kai ho apolelumenen apo andros gamon moicheuei.
This verse discusses the act of divorce and remarriage. 'Pas ho' means 'everyone who.' 'Apoluon' means 'releases' or 'divorces.' 'Gunaika autou' refers to 'his wife.' 'Gamon heteran' means 'marries another.' 'Moicheuei' means 'commits adultery.' The second part of the verse repeats this idea with a woman who has been divorced. 'Apolelumenen apo andros' means 'one having been released from a husband.'
[LUK.16.19] And there was a man who was rich, and he clothed himself in purple and fine linen, living joyfully and splendidly each day. [§]
Anthropos de tis en plousios, kai enedidyketo porphuran kai bysson euphrainomenos kath’ hemeran lampros.
This verse describes a rich man who lives luxuriously. “Anthropos” means human or man. “De” is a connecting particle. “Tis” means someone. “Plousios” means rich. “Kai” means and. “Enedidyketo” means he was clothed. “Porphuran” is purple dye, and by extension, purple garments. “Kai” means and. “Bysson” is fine linen. “Euphrainomenos” means living joyfully or taking delight. “Kath’ hemeran” means daily. “Lampros” means splendidly or brightly.
[LUK.16.20] And a poor man, by name Lazarus, was laid at his gate, having been carried. [§]
ptochos de tis onomati Lazaros ebebleto pros ton pulona autou heilkomenos
This verse describes a poor man named Lazarus being carried to the gate of someone. 'Ptochos' means poor or needy. 'De' is a particle meaning 'and' or 'but'. 'Tis' means 'someone' or 'a certain one'. 'Onomati' means 'by name'. 'Lazaron' is the name Lazarus. 'Ebebleto' is a verb meaning 'was cast' or 'was laid'. 'Pros' means 'to' or 'towards'. 'Ton pulona autou' means 'his gate'. 'Heilkomenos' is a participle meaning 'being carried' or 'having been carried'.
[LUK.16.21] And desiring to be filled from the things falling from the table of the wealthy one, but also the dogs coming licked his wounds. [§]
kai epithumōn khortasthenai apo tōn pipontōn apo tēs trapezēs tou plousiou: alla kai hoi kunes erchomenoi epelichon ta helkē autou.
This verse describes a poor man, Lazarus, desiring to be fed with the scraps that fall from the rich man’s table. Even dogs came and licked his sores. The verse comes from the story of Lazarus and the rich man in Luke 16:19-31. The verse describes the plight of the poor man and the indifference of the rich man.
[LUK.16.22] And it came to pass that the poor one died and was carried away by the angels into the lap of Abraham. And the rich one also died and was buried. [§]
kai egeneto apothanein ton ptochon kai apenechthēnai auton hypo ton angelon eis ton kolpon Abraam; apethanen de kai ho plousios kai etaphē.
This verse describes the death of a poor man and a rich man. The poor man dies and is carried by angels into the bosom of Abraham. The rich man also dies and is buried. The term "bosom of Abraham" was a Jewish idiom for Paradise. The verse speaks of two different fates after death, determined by one's life on Earth.
[LUK.16.23] And while in the realm of the dead, lifting up his eyes, being in torments, he sees Abraham from afar and Lazarus in the embrace of him. [§]
kai en to hadai epareas tous ophthalmous autou hyparchon en basanois hora Abraam apo makrothen kai Lazaron en tois kolpois autou.
This verse describes a scene in the realm of the dead. A person, while suffering torment, looks up and sees Abraham from a distance, and Lazarus resting in Abraham’s embrace. The verse employs language describing physical actions (lifting eyes) within a spiritual context. 'Hadai' refers to the underworld, or realm of the dead. 'Basanois' denotes torments. 'Kolpois' refers to the bosom, used here metaphorically for a place of comfort and nearness.
[LUK.16.24] And he, crying out, said: "Father Abraham, have mercy on me and send Lazarus so that he may wet the tip of his finger with water and cool my tongue, for I am in agony in this flame." [§]
kai autos phonesas eipen: pater Abraam, eleeson me kai pempson Lazaron hina bapsei to akron tou daktylou autou hydatos kai katapsuxei ten gloossan mou, hoti odynomai en tei flogei tautei.
This verse is from the story of the Rich Man and Lazarus. The rich man in Hades begs Abraham to send Lazarus with a drop of water to cool his tongue, which is tormented by flames. 'Pater Abraam' is a direct address to Abraham as 'father'. 'Eleeson me' is a plea for mercy. 'Katapsuxei' means to cool or freeze. The verse depicts intense suffering in the afterlife.
[LUK.16.25] And Abraham said: Child, remember that you received your good things in your life, and Lazarus likewise his bad things. But now he is being comforted, while you are in pain. [§]
eipen de Abraam: teknon, mnēstheti hoti apelabes ta agatha sou en tēi zōēi sou, kai Lazaros homoiōs ta kaka: nun de hōde parakaleiatai, su de odunai.
This verse is from the story of the rich man and Lazarus in the Gospel of Luke. Abraham is speaking to the rich man after both have died. The rich man is in torment and asks Abraham to send Lazarus to warn his brothers. Abraham explains that the rich man had good things in life while Lazarus suffered, but now the situation is reversed. The rich man is asking for a special favor, and Abraham denies him. The verse begins with Abraham stating that the rich man should remember that he received good things during his life, and Lazarus received suffering; now the rich man is the one who is suffering, and Lazarus is comforted. It essentially highlights the reversal of fortunes after death.
[LUK.16.26] And in all these things, a great chasm is established between us and you, so that those desiring to cross from here to you are not able, nor do they pass through from there to us. [§]
kai en pasin toutois metaxu hemon kai humon chasma mega estēriktai, hopōs hoi thelontes diabēnai enthen pros humas mē dynontai, mēde ekeithen pros hēmas diaperōsin.
This verse describes a great gulf or chasm fixed between 'us' and 'you', preventing passage in either direction. The original Greek uses terms denoting separation and inability to cross.
[LUK.16.27] And he said, therefore I ask you, my Father, that you would send him to the home of my Father. [§]
ei-pen de; erōtō se oun, pater, hina pempseis auton eis ton oikon tou patros mou
This verse is from the Gospel of Luke, chapter 15, verse 12. The speaker is the younger son in the Parable of the Prodigal Son, addressing his father. He is requesting permission to return to his father’s home. The original language is Koine Greek, but it is important to remember that the names of God were originally not Greek. The verse includes references to ‘father’, which in the original context points to God.
[LUK.16.28] For I have five brothers, so that I may testify to them, in order that they also do not come into this place of torment. [§]
Eho gar pente adelphous, hopos diamartyreta autois, hina me kai autoi elthosin eis ton topon tou basanou.
This verse is from the New Testament, specifically Luke 16:28. It describes a rich man in Hades warning his brothers to avoid the same fate. The verse literally states he has five brothers, so that he may testify to them, in order that they also not come into this place of torment. The words used for 'God' are absent in this verse.
[LUK.16.29] And Abraham said: "They have Moses and the prophets; let them listen to them." [§]
legei de Abraam: echousin Moisea kai tous prophētas: akousatōsan autōn.
This verse is from the Septuagint (Greek translation of the Hebrew Bible). It represents Abraham speaking, stating that people possess Moses and the prophets, and therefore should listen to them. The names 'Moses' and 'Abraham' are transliterated as they are proper nouns and retain their traditional forms in English. The verse structure is relatively straightforward, consisting of a statement by Abraham.
[LUK.16.30] But he said, "No, Father Abraham, but if anyone goes from the dead to them, they will repent." [§]
ho de eipen: ouchi, pater Abraam, all’ ean tis apo nekron poreuthei pros autous metanoēsousin.
This verse originates from the story of Lazarus and the rich man in the Gospel of Luke. It is spoken by Abraham to the rich man who is in torment. The rich man requests that Lazarus be sent to warn his brothers. Abraham responds that they will not listen even if someone rises from the dead. The key names here are 'Pater' (Father) and 'Abraam' (Abraham). We will translate 'Pater' as 'Father' and 'Abraam' as 'Abraham' based on their established English renderings. The rest of the verse will be translated literally, maintaining proper English grammar.
[LUK.16.31] And He said to him, “If Moses and the prophets they do not listen to, not even if one from the dead rises will they be persuaded.” [§]
ei-pen deh au-to-ee ei Mo-oo-se-os kai ton pro-phe-ton ou-k a-kou-o-sin, ou-d' e-an tis ek nek-ron a-na-stai pei-sthe-son-tai.
This verse, from Luke 16:31, presents a hypothetical scenario where someone refuses to believe even after a miraculous event. The verse states that if people do not listen to Moses and the prophets, they will not be persuaded even if someone rises from the dead. "Moses" refers to the law given through Moses, and "the prophets" refers to the messages delivered by prophets throughout the Old Testament. The verse underscores the idea that belief isn't solely based on evidence, but on a willingness to accept divine revelation.
LUK.17
[LUK.17.1] But he said to his disciples: It is impossible for causes of stumbling not to come, however woe to the one through whom they come. [§]
Ei-pen de pros tous mathetas autou: anendekton esti tou ta skandala me elthein, plen ouai di’ hou erchetai.
This verse is from the Gospel of Luke, specifically Luke 17:1. The verse discusses the inevitability of causing offense and the consequence for those who do so. The original Greek references 'scandals,' meaning causes of stumbling or offense. The verse states that it is impossible to prevent such things from happening, but woe to the one through whom they come. The 'ouai' is a strong expression of woe or lament.
[LUK.17.2] It would be better for him if a millstone were hung around his neck and he were thrown into the sea than to cause one of these little ones to stumble. [§]
lu-si-te-lei au-to-i ei li-thos mu-li-kos pe-ri-kei-tai pe-ri ton tra-che-lon au-tou kai er-rip-tai eis ten tha-lassan e i-na scan-da-li-sei ton mi-kron tou-ton hena.
This verse is from the Gospel of Luke, chapter 17, verse 2. It discusses the danger of causing someone to stumble in their faith. The verse uses a metaphorical image of a millstone being tied around someone's neck and thrown into the sea. The phrase 'my Lord' isn't used here. It appears to use forms of 'he', 'him', 'his' and other pronouns. The verse speaks of causing even 'one of these little ones' to stumble.
[LUK.17.3] Watch yourselves. If your brother sins, reprove him, and if he repents, forgive him. [§]
prosechete heautois. Ean hamarte ho adelphos sou epitimeson auto, kai ean metanoese aphes auto.
This verse comes from the Greek text of Luke 6:37. "Prosechete heautois" means "watch yourselves." "Ean hamarte ho adelphos sou" means "if your brother sins." "Epitimeson auto" means "reprove him." "Kai ean metanoese" means "and if he repents." "Aphes auto" means "forgive him".
[LUK.17.4] And if seven times in the day he sins against you and seven times he returns to you saying, 'I repent,' you will forgive him. [§]
kai ean heptakis tes hemeras hamartese eis se kai heptakis epistrepsei pros se legon metanoo aphēseis autō
This verse comes from the Greek text of Luke 17:4. It concerns repeated offenses and repentance. 'Kai' is 'and'. 'Ean' means 'if'. 'Heptakis' means 'seven times'. 'Tes hemeras' is 'of the day'. 'Hamartese' is 'he sins'. 'Eis se' means 'against you'. 'Epistrepsei' means 'he returns'. 'Pros se' means 'to you'. 'Legōn' means 'saying'. 'Metanoo' means 'I repent'. 'Aphēseis' means 'you will forgive'. 'Autō' means 'to him'.
[LUK.17.5] And the apostles said to my Lord: add faith to us. [§]
Kai eipan hoi apostoloi to kurio: prosthes hemin pistin.
This verse comes from Luke 17:5. 'Kai' means 'and'. 'Eipan' means 'they said'. 'Hoi apostoloi' means 'the apostles'. 'To kurio' means 'to the Lord'. 'Prosthes' means 'add to'. 'Hemin' means 'to us'. 'Pistin' means 'faith'. Therefore, the verse literally states 'And said the apostles to the Lord: add to us faith'.
[LUK.17.6] And the Lord said, "If you have faith like a mustard seed, you would say to this sycamore tree, 'Be uprooted and be planted in the sea,' and it would obey you." [§]
ei-pen deh ho kurios: ei echēte pistin hōs kokkon sinapeōs, elegete an tē sukaminō [tautē]: ekrizōthēti kai phuteuthēti en tē thalassē: kai hupēkousen an humin.
This verse comes from the Gospel of Luke, chapter 17, verse 6. The speaker is 'the Lord', referred to as 'kurios' in the original text. The verse describes a scenario where, if someone had faith as small as a mustard seed, they could command a sycamore tree to uproot itself and plant itself in the sea, and it would obey. The command is given to the sycamore tree itself. The use of 'an' indicates a conditional result.
[LUK.17.7] Now, who among you, having a servant plowing or shepherding, would say to that servant upon his returning from the field, "Immediately go and rest?" [§]
Tis de ex hymon doulon echon arotrionta e poimanonta, hos eiseltonti ek tou agrou erei auto hymoi: eutheos parelthon anapese.
This verse asks a rhetorical question. It asks who among those present has a servant plowing or tending sheep and would tell that servant upon returning from the field to immediately go and recline. The verse is intended to illustrate the absurdity of expecting a servant to immediately attend to their master’s needs after a hard day’s work. It implies that even servants deserve basic consideration.
[LUK.17.8] But would he not say to him, "Prepare what I may dine on, and having girded yourself, serve me until I eat and drink, and after these things, you will eat and drink?" [§]
al' ouchi erei auto toi: hetoimason ti deipneso kai perizusamenos diakonei moi heos phago kai pieso, kai meta tauta phagesai kai piesesai su?
This verse comes from Luke 12:37. It presents a rhetorical question questioning the expectation of reward for service. The verse poses the question: would a master expect his servant to prepare a meal and then be served *by* the servant before the master himself eats and drinks, and *then* allow the servant to eat and drink? The names of God do not appear in this verse, so there are no names to translate.
[LUK.17.9] Does not the servant deserve favor from the one who commanded him, having done the things commanded? [§]
mee eh-khay kha-reen toh doo-loh ho-tee ep-oy-ay-sen ta dee-a-tak-then-ta
This is a question asking whether a servant deserves favor after having completed the things commanded of him. The question implies an expected positive response. Each word has been phonetically spelled out, approximating its sound in English.
[LUK.17.10] So also you, whenever you have done all the things commanded to you, say that you are useless servants, what we were obligated to do we have done. [§]
houtos kai humeis, hotan poiesete panta ta diatachthenta humin, legete hoti douloi achreioi esmen, ho opheileomen poiesai pepeirakamen.
This verse is from the Gospel of Luke 17:10 in the original Greek. It speaks of servants fulfilling their duties and recognizing their obligation to do so. The verse instructs that when all commanded tasks are completed, one should state they are 'useless servants' because they have merely done what was expected of them. The intent is to promote humility and a recognition that service to God isn't about earning merit, but about fulfilling a duty.
[LUK.17.11] And it happened as they traveled toward Jerusalem, and he passed through the midst of Samaria and Galilee. [§]
Kai egeneto en toi poreuesthai eis Ierousalem kai autos dieercheto dia meson Samareias kai Galilaias.
This verse describes a journey towards Jerusalem, with someone passing through the regions of Samaria and Galilee. The word 'kai' means 'and'. 'Egeneto' signifies 'came to pass' or 'happened'. 'Poreuesthai' means 'to travel' or 'journey'. 'Ierousalem' is Jerusalem. 'Autos' means 'he' or 'himself'. 'Dieercheto' means 'passed through'. 'Dia meson' means 'through the midst of' or 'through'. 'Samareias' and 'Galilaias' are Samaria and Galilee respectively.
[LUK.17.12] And as he entered into a village, ten leprous men met him, who stood afar off. [§]
Kai eiserchomenou autou eis tina komēn apēntēsan [autoī] deka leproi andres, hoi estīsan porrōthen
This verse describes Jesus entering a village and being met by ten men suffering from leprosy. They kept their distance from him. The verse uses the Greek word 'kai' meaning 'and', 'eiserchomenou' means 'entering', 'autou' means 'him', 'eis' means 'into', 'tina komēn' means 'a village', 'apēntēsan' means 'met', '[autoī]' is implied 'him', 'deka leproi andres' means 'ten leprous men', and 'hoi estīsan porrōthen' means 'who stood afar off'.
[LUK.17.13] And they raised a voice, saying, "Jesus, master, have mercy on us." [§]
kai autoi eiran phone legontes Iesou epistata eleeson hemas
This verse comes from the New Testament. "kai" means "and". "autoí" means "they". "eiran" is a form of the verb "to say". "phone" means "voice". "legontes" means "saying". "Iesou" is the name Jesus. "epistata" means "master" or "ruler". "eleeson" means "have mercy". "hemas" means "us". Therefore, the verse details people raising their voices and saying something to Jesus.
[LUK.17.14] And seeing, he said to them: Go and show yourselves to the priests. And it came to pass in their going, they were cleansed. [§]
kai idon eipen autois: poreuthentes epideixate heautous tois hiereusin. kai egeneto en toi hypagein autous ekatharistesan.
This verse describes a scene where someone sees others and instructs them to show themselves to the priests. While they are going, they are cleansed. The original text is in Koine Greek, and the names for God are not present, so there are no names of God to translate. It is important to note that this verse does not contain any references to God's names, so it remains untranslated.
[LUK.17.15] And one from among them, having seen that he was healed, turned back with a loud voice praising the God. [§]
Heis de ex autōn, idōn hoti iathē, hypestrepsen meta phōnēs megalēs doxazōn ton theon
This verse describes one of the healed individuals turning back and praising God with a loud voice. "Heis" means one. "De" means and/but. "Ex autōn" means from among them. "Idōn" means having seen. "Hoti" means that. "Iathē" means he was healed. "Hypestrepsen" means he turned back. "Meta phōnēs megalēs" means with a great voice. "Doxazōn" means praising. "Ton theon" means the God.
[LUK.17.16] And he fell on his face near the feet of him, thanking to him, and he was a Samaritan. [§]
kai epesen epi prosopon para tous podas autou euchariston autoi kai autos en Samareetes
This verse describes someone falling on their face before another, giving thanks, and identifies the second person as a Samaritan. 'kai' means 'and'. 'epesen' means 'he/she/it fell'. 'epi' means 'on'. 'prosopon' means 'face'. 'para' means 'beside' or 'near'. 'tous podas' means 'the feet'. 'autou' means 'of him/her/it'. 'euchariston' means 'thanking'. 'autoi' means 'to him/her/it'. 'kai' means 'and'. 'autos' means 'he'. 'en' means 'was'. 'Samareetes' means 'Samaritan'.
[LUK.17.17] And having answered, Jesus said, "Were not the ten cleansed? Where are the nine?" [§]
apokritheis de ho Iesous eipen: ouchi hoi deka ekatharismenoi? hoi de ennea pou?
This verse asks where are the nine who were cleansed, after noting that ten were cleansed. 'Apokritheis' means 'having answered'. 'De' means 'and'. 'Ho Iesous' means 'the Jesus'. 'Eipen' means 'said'. 'Ouchi' is a negative particle combined with 'hoi' meaning 'not the'. 'Hoi deka' means 'the ten'. 'Ekatharismenoi' means 'cleansed'. 'Hoi de ennea' means 'the nine'. 'Pou' means 'where'.
[LUK.17.18] Were they not found turning to be able to give glory to God unless this outsider? [§]
ooch heurethesan hypostrepsantes dunai doxan to theo ei me ho allogenes houtos?
This verse comes from Romans 2:9 and discusses who will receive glory from God. The verse states that those who did not turn to God will not receive glory, but rather the outsider - the Gentile. 'Ouch' is a negative particle meaning 'not.' 'Heurethesan' means 'were found.' 'Hypostrepsantes' means 'having turned.' 'Dunai' means 'to be able.' 'Doxan' means 'glory.' 'Theo' means 'God.' 'Ei me' means 'unless.' 'Ho allogenes' means 'this outsider.' 'Houtos' means 'this one.'
[LUK.17.19] And he said to him: Having risen, go. The faith of you has saved you. [§]
kai eipen auto: anastas poreuou: he pistis sou sesoken se.
This verse is from the New Testament, specifically Luke 17:19. The original verse is in Koine Greek. 'kai' means 'and'. 'eipen' means 'said'. 'auto' means 'to him'. 'anastas' means 'having risen'. 'poreuou' means 'go'. 'he' is the definite article 'the'. 'pistis' means 'faith'. 'sou' means 'your'. 'sesoken' means 'has saved'. 'se' means 'you'. This verse describes Jesus telling a man healed of leprosy to go and show himself to the priests.
[LUK.17.20] Having been questioned by the Pharisees as to when the kingdom of the God will come, he answered them and said, "The kingdom of the God does not come with observation," [§]
Having been questioned by the Pharisees when comes the kingdom of the God, he answered to them and said: Not comes the kingdom of the God with observation,
This verse describes a question posed to Jesus by the Pharisees regarding the timing of the coming of the kingdom of God. Jesus responds that the kingdom will not arrive in a way that is easily observed or predicted. The original verse is in Koine Greek, so the phrasing is adjusted to reflect direct translation from the original and literal naming conventions. Note the use of 'the Gods' for 'theou', reflecting the literal translation of the name 'El' as 'God'.
[LUK.17.21] Nor will they say, ‘Here it is,’ or ‘There it is,’ for the kingdom of God is within you. [§]
oude erousin: idou hode e: ekei, idou gar he basileia tou theou entos humon estin.
This verse is from the Gospel of Luke, chapter 17, verse 21. It describes where the kingdom of God can be found. 'ουδὲ' (oude) means 'nor' or 'not even'. 'ἐροῦσιν' (erousin) means 'they will say'. 'ἰδοὺ' (idou) means 'behold' or 'here is'. 'ὧδε' (hode) means 'here'. 'ἤ' (e) is a disjunctive particle similar to 'or'. 'ἐκεῖ' (ekei) means 'there'. 'γὰρ' (gar) means 'for'. 'ἡ βασιλεία' (he basileia) means 'the kingdom'. 'τοῦ θεοῦ' (tou theou) means 'of God'. 'ἐντὸς' (entos) means 'within'. 'ὑμῶν' (humon) means 'you'. 'ἐστιν' (estin) means 'is'.
[LUK.17.22] And Yahveh said to his students: "Days are coming when you will desire to see one of the days of the Son of Mankind, and you will not see it." [§]
eipen de pros tous mathetas: eleusontai hemerai hote epithumēsete mian tōn hemerōn tou huiou tou anthrōpou idein kai ouk opsesthe.
This verse is from the Gospel of Luke, chapter 9, verse 22. It's a saying of Yahveh to his students. It states that days will come when they will desire to see one of the days of the Son of Mankind, and they will not see it. "Son of Mankind" is a common title for Yahveh's representative.
[LUK.17.23] And they will say to you, "Behold, it is there, or behold, it is here!" Do not go away, nor pursue it. [§]
kai erousin humin: idou ekei, [e: ] idou hode: me apelthete mede dioksete.
This verse is from the Gospel of Matthew, chapter 24, verse 26. It describes a statement made regarding the location of a significant event. "Kai" means "and". "Erousin" means "they will say". "Humin" means "to you". "Idou" means "behold". "Ekei" means "there". "Hode" means "here". "Me" means "not". "Apelthete" means "you go". "Mede" means "nor". "Dioksete" means "you pursue". The bracketed "e:" seems to be an alternative connector meaning 'or'.
[LUK.17.24] For as the lightning flashing from under the heaven shines to under the heaven, so will be the son of the man [in the day of him]. [§]
hosper gar hee astraphee astraptousa ek tees hupo ton ouranon eis teen hupo ouranon lampei, houtos estai ho huios tou anthropou [en tee hemera autou].
This verse uses imagery of lightning flashing across the sky to describe the coming of the Son of Man. "Hosper gar" means "for as". "Hee astraphee" means "the lightning". "Astraptousa" is the participle meaning "flashing". "Ek tees hupo ton ouranon" means "from under the heaven". "Eis teen hupo ouranon" means "to under the heaven". "Lampei" means "shines". "Houtos estai" means "so will be". "Ho huios tou anthropou" means "the son of the man". "En tee hemera autou" means "in the day of him".
[LUK.17.25] First, it is necessary for him to suffer many things and to be rejected by this generation. [§]
protos de dei auton polla pathein kai apodokimasthenai apo tes geneas tautes
This verse describes a necessary suffering and rejection. "Protos" means first. "De" is a conjunction meaning "and" or "but". "Dei" signifies necessity or obligation. "Auton" refers to "him". "Polla" means "many" or "much". "Pathein" means "to suffer". "Kai" means "and". "Apodokimasthenai" means "to be rejected" or "disapproved". "Apo" means "from". "Tes geneas" means "the generation". "Tautes" means "this".
[LUK.17.26] As it happened in the days of Noah, so it will be in the days of the son of man. [§]
kah-hos eh-geh-neh-toh en tais heh-mer-ais No-eh, hoo-tos es-tai kai en tais heh-mer-ais too hee-oh too ahn-thro-poo
This verse uses language reminiscent of the days of Noah, suggesting a coming judgment. The verse speaks of 'as it happened in the days of Noah,' so too it will be in the days of the son of man. The 'son of man' is a title used for Jesus.
[LUK.17.27] They ate, they drank, they married, and they were given in marriage, until the day Noah entered the ark, and the flood came and destroyed all. [§]
ay-sthee-on, ep-ee-non, eg-ah-moon, eg-ah-mee-zon-to, ah-khree hays hay-meh-ras eis-el-then No-eh eis teen kee-bo-ton kai eel-then ho kat-ak-lus-mos kai ah-pole-sen pan-tas.
This verse describes the life of people before the flood. They ate, they drank, they married, and they were given in marriage, right up until the day Noah entered the ark and the flood came, destroying everyone. It is a description of normal life continuing until the point of divine judgment.
[LUK.17.28] Likewise, as it happened in the days of Lot: they ate, they drank, they bought, they sold, they planted, they built. [§]
Homois kathos egeneto en tais hemerais Lot. Es thion, epinon, egorazon, epoulon, ephuteuon, oikodomoun.
This verse describes the life of Lot and the people of Sodom before its destruction. It details everyday activities such as eating, drinking, buying, selling, planting, and building. The verse emphasizes the normalcy of life immediately before divine judgement.
[LUK.17.29] Now on the day Lot departed from Sodom, fire and sulfur rained down from the sky, and it destroyed all. [§]
hay deh hemerah exelthen Lot apo Sodomōn, ebrexen pyr kai theion ap’ ouranou kai apōlesen pantas.
This verse describes the destruction of Sodom. It states that on the day Lot left Sodom, fire and sulfur rained from the sky and destroyed everyone. The names of God are not directly present in this verse, but 'theion' (sulfur) is associated with divine judgment in other scriptures.
[LUK.17.30] According to the same things it will be on the day the son of the human is revealed. [§]
kata ta auta estai he hemēra ho huios tou anthrōpou apokalyptetai.
This verse discusses the manner in which the day of the Son of Man will be revealed. "kata" means "according to." "ta auta" means "the same things." "estai" means "will be." "he hemēra" means "the day." "ho huios tou anthrōpou" means "the son of the human." "apokalyptetai" means "is revealed."
[LUK.17.31] On that day, whoever is on the roof, and their belongings are in the house, must not come down to take them, and whoever is in the field, similarly, must not return behind. [§]
en ekeinei te hemeera hos estai epi tou domatos kai ta skeuē autou en tē oikia, mē katabatō arai auta, kai ho en agroi homois mē epistrepsatō eis ta opiso.
This verse describes a scenario where someone is on a rooftop with their belongings inside the house, and another person is in a field. They are instructed not to come down or return, presumably due to an impending disaster or judgment. 'En' means 'in'. 'Ekeinei' means 'that'. 'Hēmera' means 'day'. 'Hos' means 'who'. 'Estai' means 'will be'. 'Epi' means 'on'. 'Tou' is the definite article 'the' in the genitive case. 'Domatos' means 'of the roof'. 'Kai' means 'and'. 'Ta skeuē' means 'the belongings'. 'Autou' means 'his'. 'En tē oikia' means 'in the house'. 'Mē' is a negative particle meaning 'not'. 'Katabatō' means 'he may descend'. 'Arai auta' means 'to take them'. 'Ho en agroi' means 'who is in the field'. 'Homois' means 'similarly'. 'Mē epistrepsatō' means 'he may not return'. 'Eis ta opiso' means 'behind'.
[LUK.17.32] Remember the woman Lot. [§]
Remember the woman Lot.
This verse comes from Luke 17:32. It is a direct command to remember Lot's wife. The verse itself is straightforward and does not contain any names of God requiring literal translation.
[LUK.17.33] Whoever seeks to preserve their life force will lose it, but whoever loses their life force will make it alive. [§]
hos ean zetesai ten psychen autou peripoiesasthai apolesei auten, hos d' ean apolesei zoogonesei auten.
This verse is from the Gospel of John 12:25. It speaks of a paradox: losing one's life for the sake of God will result in gaining eternal life. 'Psyche' refers to the life force or soul. 'Zoogonesei' is a compound word meaning to generate life or make alive. The verse employs conditional clauses ('if...then') to express this principle.
[LUK.17.34] I tell you, on that night there will be two on one bed; one will be taken and the other left. [§]
legō humin, tautēi tēi nukti esontai duo epi klinēs mias, ho heis paralēmphthesetai kai ho heteros aphethēsetai.
This verse, from Luke 17:34, describes a scenario of separation during a night time event. The verse speaks of two people on one bed, with one being taken and the other left. The 'taking' and 'leaving' are understood to be symbolic of judgement, a distinction made during a time of tribulation or judgement. There are no names of God within this verse, so no translation of such is needed.
[LUK.17.35] There will be two truths, both existing at the same time. The one will be taken, and the other one will be left. [§]
esontai duo alethousai epi to auto, he mia paralemphthsetai, he de hetera afethesetai
This verse is from the Gospel of Thomas, logion 23. It discusses a scenario involving two truths. "esontai" indicates a future state of being (they will be). "duo" is simply "two". "alethousai" is a feminine plural participle meaning 'truths'. "epi to auto" means 'upon the same thing' or 'at the same time'. "he mia" means 'the one'. "paralemphthsetai" means 'will be taken'. "he de hetera" means 'and the other one'. "afethesetai" means 'will be left'. It describes a situation where two truths exist simultaneously, and one is chosen while the other is discarded.
[LUK.17.37] And responding, they say to Him, "Where, my Lord?" And He said to them, "Wherever the body is, there also the eagles will be gathered." [§]
kai apokrithentes legousin auto poo, kurie? ho de eipen autois hopou to soma, ekei kai hoi aetoi episunachthesontai.
This verse is from Luke 17:37. The word "kurie" is the vocative form of "kyrios", which is a common Greek title meaning "Lord". In the Hebrew tradition, this would often correspond to "Adonai". The word "aetoi" means eagles or vultures. The verse describes a response to a question about where a deceased body will be. The statement suggests that scavenging birds will gather where the body is located.
LUK.18
[LUK.18.1] He was telling them a parable about the need to always pray to the Gods and to not be disheartened. [§]
He was saying a parable to them, concerning the necessity always to pray to them and not to lose heart.
This verse describes someone speaking a parable to a group of people, emphasizing the importance of consistent prayer directed *to* the divine beings. The original phrasing indicates continuous prayer is needed, and discourages giving up or becoming despondent.
[LUK.18.2] Saying: "Who is a judge in any city, one not fearing God and not respecting people?" [§]
legon kritees tis een en tini polei ton theon mee foboumenos kai anthropon mee entrepomemos
This verse asks a rhetorical question about the character of a judge within a city. It describes someone who does not fear God and does not respect people. The original text is Greek, but we are translating based on the concepts of 'God' and 'Lord' and translating names literally.
[LUK.18.3] Now, there was a widow in that city, and she kept coming to him, saying, "Avenge me against my adversary." [§]
hay-rah deh ayn en tay polee ek-ay-nee kai ar-khay-toe pros aw-ton leg-oo-sah ek-dee-keh-son me ah-po to-oo an-tee-dee-koo moo
This verse describes a widow who repeatedly approaches someone, requesting justice against her opponent. It is from the story of the persistent widow and the unjust judge in Luke 18. The words represent a plea for vindication and fairness.
[LUK.18.4] And he did not want to for a time. But after these things he said within himself, “If even the God I do not fear, nor am I ashamed before man,” [§]
kai ouk ethelen epi chronon. meta de tauta eipen en heauto: ei kai ton theon ou phoboumai oude anthropon entrepomai,
This verse is from the Septuagint, a Greek translation of the Hebrew Bible. 'kai' means 'and'. 'ouk ethelen' means 'he did not want'. 'epi chronon' means 'for a time'. 'meta de tauta' means 'but after these things'. 'eipen' means 'he said'. 'en heauto' means 'within himself'. 'ei kai' means 'if even'. 'ton theon' means 'the God'. 'ou phoboumai' means 'I do not fear'. 'oude' means 'nor'. 'anthropon' means 'man'. 'entrepomai' means 'I am ashamed'. This verse details a character's internal monologue where they confess a lack of fear of God and shame before people.
[LUK.18.5] For this reason, because of providing to me labor this widow, I will avenge her, so that not coming to an end, she continually plead with me. [§]
dee ga toh parekhayn moi kopon teen khayran tautayn ekdikayso autayn, heena mee eis telos erkhomenay upopiazay mee.
This verse is from the Septuagint, the Greek translation of the Hebrew Bible. It's a command from God to avenge a widow, so she doesn't continually plead with him. The verse uses archaic Greek constructions. We will translate the verse literally using the understood meanings of the words, avoiding theological interpretations or traditional phrasing. 'Dee ga' indicates 'because of this,' or 'for this reason'. 'Parekhayn' means 'providing' or 'granting'. 'Kopon' means 'labor' or 'effort'. 'Ekdikayso' means 'avenge'. 'Upopiazay' means 'to plead' or 'to entreat'.
[LUK.18.6] And the Lord said, "Hear what the judge of injustice says." [§]
eipen de ho kurios akousate ti ho krites tes adikias legei
This verse is from the Septuagint, the ancient Greek translation of the Hebrew Bible. "eipen" means "said". "de" means "and". "ho kurios" means "the Lord". "akousate" means "hear". "ti" means "what" or "that". "ho krites" means "the judge". "tes adikias" means "of injustice". "legei" means "says". Therefore, the verse states that the Lord said to hear what the judge of injustice says.
[LUK.18.7] But will not God make vengeance for His chosen ones who cry out to Him day and night, and is He not patient with them? [§]
ho de theos ou me poiese ten ekdikesin ton eklekton autou ton boonton autoi hemeras kai nuktos, kai makrothumei ep' autois
This verse discusses God’s judgment and patience. ‘Theos’ refers to God. ‘Eklektos’ means chosen ones. ‘Boonton’ is a present participle meaning ‘those crying out’. ‘Makrothumei’ means ‘is long-suffering’ or ‘is patient’. The verse asks if God will not enact vengeance for those who cry out to Him day and night, and if He is not patient with them.
[LUK.18.8] I say to you that the Gods will bring about their vengeance swiftly. However, when the Son of Man comes, will he find faith upon the Earth? [§]
lego humin hoti poiese ten ekdikēsin autōn en tachei. plēn ho huios tou anthrōpou elthōn ara heurēsei tēn pistin epi tēs gēs?
This verse is from the Gospel of Luke 18:8. It asks whether, when the Son of Man returns, he will find faith on Earth. The verse addresses the need for persistent prayer and unwavering belief in the face of delays in God's justice. The terms used are relatively straightforward and do not contain names of God requiring literal translation.
[LUK.18.9] And he also said to some who trusted in themselves that they are righteous and despise the others, this parable. [§]
Ei-pen de kai pros tinas tous pepithotas eph’ heautois hoti eisin dikaioi kai exouthenountas tous loipous ten parabolen tauten.
This verse describes someone speaking to those who consider themselves righteous and look down on others. "Ei-pen" means 'he said'. "Pros tinas" means 'to some'. "Tous pepithotas" means 'those who have been persuaded' or 'those who trust'. "Eph' heautois" means 'in themselves'. "Eisin" means 'they are'. "Dikaioi" means 'righteous'. "Kai" means 'and'. "Exouthenountas" means 'despising'. "Tous loipous" means 'the rest' or 'the others'. "Ten parabolen tauten" means 'this parable'.
[LUK.18.10] Two people went up to the holy place to pray: one a Pharisee and the other a tax collector. [§]
Anthropoi duo anebesan eis to hieron proseuxasthai, ho eis Pharisaíos kai ho heteros telónēs.
This verse describes two people going to the temple to pray: one a Pharisee and the other a tax collector. The words used are fairly straightforward descriptions of people and actions. 'Anthropoi' means people. 'Duo' means two. 'Anebesan' means ascended or went up. 'Hierón' means the holy place or temple. 'Proseuxasthai' means to pray. 'Pharisaíos' is a Pharisee, a religious group. 'Telónēs' means a tax collector.
[LUK.18.11] The God, I thank you that I am not like the rest of people, robbers, unjust individuals, adulterers, or even like this tax collector. [§]
ha Pharisee stood by himself and prayed like this: 'The God, I thank you that I am not like the rest of humanity, robbers, unjust, adulterers, or even like this tax collector.'
This verse describes a Pharisee’s prayer. The original Greek uses ‘ho Theos’ meaning ‘the God’. The verse continues to list negative qualities and contrasts the Pharisee with others, including a tax collector.
[LUK.18.12] I fast twice a week, and I tithe all that I acquire. [§]
nēsteuō dis tou sabbatou, apodēkatō panta hosa ktōmai
This verse is from the Gospel of Matthew 23:23, and details practices regarding fasting and tithing. The original text is in Koine Greek. "νηστεύω" (nēsteuō) means "I fast". "δὶς τοῦ σαββάτου" (dis tou sabbatou) means "twice the Sabbath", or "twice a week". "ἀποδεκατῶ" (apodēkatō) means "I tithe". "πάντα ὅσα κτῶμαι" (panta hosa ktōmai) means "all that I acquire".
[LUK.18.13] And the tax collector, standing far off, did not want to even lift his eyes to heaven, but he struck his chest, saying, “God, have mercy on me, the sinner.” [§]
ho de telones makrothen hesto os ouk ethelen oude tous ophthalmous epairai eis ton ouranon, all' etupten to stethos autou legon: ho theos, hilastheti moi to hamartolo
This verse describes a tax collector standing far off, unwilling to lift his eyes to heaven, and beating his chest while saying a prayer. 'Theos' is the Greek word for 'God'. 'Hilastheti' means 'be propitiated' or 'make atonement'. 'Hamartolo' means 'sinner'.
[LUK.18.14] I say to you, this one descended being-declared-righteous into his house alongside that one; because everyone who raises himself will be humbled, and the one who humbles himself will be raised. [§]
lego humin, katebe houtos dedikaiomenos eis ton oikon autou par' ekeinon; hoti pas ho hypsōn heauton tapeinōthēsetai, ho de tapeinōn heauton hypsōthēsetai.
This verse comes from the Gospel of Luke (18:9-14) and is part of the parable of the Pharisee and the tax collector. It speaks about humility and exaltation. The verse details that this man, having been declared righteous, went down to his house instead of remaining with the other man. Then it provides a general principle: everyone who exalts himself will be humbled, and he who humbles himself will be exalted. 'Houtos' ('this man') refers to the tax collector, and 'ekeinon' ('the other man') refers to the Pharisee. I will translate the verse very literally, maintaining the original structure.
[LUK.18.15] And they offered to Him also the infants, so that He might touch them. But seeing this, the disciples rebuked those people. [§]
Pros-ef-er-on de au-to-ee kai ta bre-feh hee-na au-ton hap-tai-tai; id-on-tes de hoi ma-the-tai ep-e-tee-mon au-to-ees.
This verse describes people bringing infants to Jesus so that He might touch them. The disciples rebuked those who brought the infants. It's important to note that the original text is in Koine Greek, not the languages traditionally associated with the Bible (Hebrew, Aramaic). The verse comes from the Gospels, specifically Matthew 19:13 or Mark 10:16. I will translate it as literally as possible while maintaining sensible English grammar.
[LUK.18.16] And Jesus called them to himself, saying, “Let the children come to me, and do not hinder them, for of such are the Gods’ kingdom.” [§]
ho de Iēsous prosekalēsato auta legōn: aphēete ta paidia erchesthai pros me kai mē kōlūete auta, tōn gar toioutōn estin hē basileia tou theou.
This verse, from the Gospels, depicts Jesus welcoming children to come to him. The original text is in Koine Greek. 'Ho de Iēsous' means 'and Jesus'. 'Prosekalēsato auta' means 'called to himself them'. 'Legōn' means 'saying'. 'Aphēete' means 'let go'. 'Ta paidia' means 'the children'. 'Erchesthai pros me' means 'to come to me'. 'Kai mē kōlūete auta' means 'and do not hinder them'. 'Tōn gar toioutōn estin hē basileia tou theou' means 'for of such is the kingdom of God'.
[LUK.18.17] Truly I say to you, whoever does not receive the kingdom of God as a child will not enter into it. [§]
Amen lego humin, hos an me dexetai ten basileian tou theou hos paidion, ou me eiselthei eis auten.
This verse comes from the Gospel of Luke, chapter 18, verse 17. The key terms for our purposes are 'theos' meaning 'God' and 'basileia' meaning 'kingdom'. The verse speaks of receiving the kingdom of God.
[LUK.18.18] And a certain ruler questioned him, saying, "Teacher, what must I do to inherit life everlasting?" [§]
kai epērotēsēn tis autōn archōn legōn: didaskale agathe, ti poiēsas zōēn aiōniōn klēronomēsō?
This verse is from the Gospel of Luke, chapter 10, verse 25. It describes a ruler who asks Jesus about inheriting eternal life. The name of God does not appear in this verse. Therefore, there is no translation of a divine name required. The verse simply needs to be translated from the original language into proper English.
[LUK.18.19] And Jesus said to him, "Why do you call me good? No one is good except for one, who is God." [§]
ei-pen de au-to-i ho Ie-sous: ti me le-geis a-ga-thon? ou-deis a-ga-thos ei me heis ho the-os.
This verse is from the Gospel of Matthew, chapter 19, verse 17. A rich young man asks Jesus what he must do to inherit eternal life. Jesus responds to the man's address to him as 'good'. The verse states that no one is good except for one, who is God. The original text uses the term 'theos' which is a common term for 'God'.
[LUK.18.20] You know the commands: You shall not commit adultery, you shall not murder, you shall not steal, you shall not bear false witness, honor your father and your mother. [§]
tas entolas oidas; me moicheuseis, me phoneuseis, me klepseis, me pseudomartureseis, tima ton patera sou kai ten metera.
This verse lists several of the Ten Commandments. "tas entolas" means "the commands". "oidas" means "you know". "me moicheuseis" means "you shall not commit adultery". "me phoneuseis" means "you shall not murder". "me klepseis" means "you shall not steal". "me pseudomartureseis" means "you shall not bear false witness". "tima ton patera sou kai ten metera" means "honor your father and your mother".
[LUK.18.21] And he said, "I have guarded all these things from youth." [§]
hoo deh eipen: tauta panta ephylaxa ek neotetos
This verse is from the Gospel of Luke, chapter 8, verse 28, and is spoken by the demon-possessed man after Jesus heals him. "Hoo deh" means "and he". "Eipen" means "said". "Tauta panta" means "all these things". "Ephylaxa" means "I have guarded" or "I have kept". "Ek neotetos" means "from youth". The verse describes the man stating he has kept these things from his youth.
[LUK.18.22] And having heard this, Jesus said to him: “Still one thing is lacking to you. Sell all that you have and distribute it to the poor, and you will have treasure in the heavens. Then come, follow me.” [§]
akousas de ho Iesous eipen auto: eti hen soi leipei: panta hosa echeis poleson kai diados ptochois, kai hexeis thesauron en [tois] ouranois, kai deuro akolouthei moi.
This verse recounts a conversation between Jesus and a rich young man. Jesus tells the man that he lacks one thing – the willingness to sell all his possessions, give to the poor, and then follow Jesus. This act will result in the man having treasure in the heavens. The verse uses the term ‘deuro’ which is an imperative form meaning ‘come’ or ‘follow.’
[LUK.18.23] And the one hearing these things became exceedingly sad; for he was wealthy very much. [§]
ho de akousas tauta perilupos egenethe; en gar plousios sphodra.
This verse describes a man who became very sad upon hearing something. The verse specifically states that this man was exceedingly wealthy. The original text is in Koine Greek, and this translation focuses on a literal rendering of the words, even if it sounds somewhat unusual in modern English. Note that there are no direct divine names in this verse, so there is no need for literal translation of any names of God.
[LUK.18.24] And seeing him, Jesus, having been deeply saddened, said, "How difficult it is for those having monies to enter into the kingdom of God." [§]
Idon de autōn ho Iēsous [perilypon genomenon] eipen: pōs dyskolōs hoi ta chrēmata echontes eis tēn basileian tou theou eisporeuontai.
This verse describes Jesus seeing a rich young man and commenting on the difficulty the wealthy have entering the kingdom of God. 'Idon' means 'seeing'. 'De' is a connecting particle like 'and'. 'Autōn' refers to 'him'. 'Ho Iēsous' is 'Jesus'. 'Perilypon genomenon' means 'having been deeply grieved'. 'Eipen' means 'said'. 'Pōs' means 'how'. 'Dyskolōs' means 'with difficulty'. 'Hoi' is 'those who'. 'Ta chrēmata' means 'the monies'. 'Echontes' means 'having'. 'Eis tēn basileian' means 'into the kingdom'. 'Tou theou' means 'of God'. 'Eisporeuontai' means 'enter'.
[LUK.18.25] It is easier for a camel to go through the eye of a needle than for a rich person to enter into the kingdom of the Gods. [§]
It is easier for a camel to go through the eye of a needle than for a rich person to enter into the kingdom of the Gods.
This verse speaks to the difficulty a wealthy person has in relinquishing their worldly possessions and attachments to enter the kingdom of the Gods. The phrase “eye of a needle” is often interpreted figuratively to denote an impossibility. The original text uses the term for “Gods” in the plural.
[LUK.18.26] And those who heard said, "Who is able to be saved?" [§]
ei-pan de hoi akou-san-tes kai tis du-na-tai so-the-nai
This verse comes from the account of the rich young ruler in the Gospels. The question is posed by the crowd who have heard Jesus state how difficult it is for a rich person to enter the kingdom of God. 'ei-pan' means 'they said'. 'de' is a particle that often indicates a contrast or continuation. 'hoi akou-san-tes' means 'those who heard'. 'kai' means 'and'. 'tis' means 'who' or 'which one'. 'du-na-tai' means 'is able'. 'so-the-nai' means 'to be saved'.
[LUK.18.27] And he said, "The impossible with people is possible with the God." [§]
ho de eipen: ta adunata para anthropois dunata para to theō estin.
This verse is from the Gospel of Luke, chapter 1, verse 37. It is spoken by the angel Gabriel to Mary. The verse states that things which are impossible with people are possible with God. 'ho de' means 'and he'. 'eipen' means 'said'. 'ta adunata' means 'the impossible things'. 'para anthropois' means 'with people'. 'dunata' means 'possible'. 'para to theō' means 'with the God'. 'estin' means 'is'.
[LUK.18.28] And Peter said, "Behold, we have left our possessions and have followed you." [§]
Ei-pen de ho Pet-ros: i-dou hemeis a-phen-tes ta i-dia e-ho-lo-the-sa-men soi.
This verse is from the New Testament, specifically Matthew 19:27. It is spoken by Peter to Jesus. "Ei-pen" means "said". "Pet-ros" is Peter's name. "I-dou" means "behold". "Hemeis" means "we". "A-phen-tes" is the perfect passive participle of "aphiemi", meaning "having left". "Ta i-dia" means "their own things" or "possessions". "E-ho-lo-the-sa-men" is the perfect active indicative of "akoloutheo", meaning "we have followed". "Soi" means "you".
[LUK.18.29] And he said to them, “Truly I say to you that no one is who has left a house or a wife or brothers or parents or children for the sake of the kingdom of God [§]
ho de eipen autois, amen lego humin hoti oudeis estin hos apheken oikian e gunaika e adelphous e goneis e tekna heneken tes basileias tou theou
This verse comes from Luke 14:26. It discusses the cost of discipleship, stating that no one should leave their family or possessions for the sake of the kingdom of God without careful consideration. 'ho de' means 'and he'. 'eipen autois' means 'said to them'. 'amen lego humin' means 'truly I say to you'. 'hoti' means 'that'. 'oudeis estin' means 'no one is'. 'hos apheken' means 'who has left'. 'oikian' means 'house'. 'e gunaika' means 'or wife'. 'e adelphous' means 'or brothers'. 'e goneis' means 'or parents'. 'e tekna' means 'or children'. 'heneken tes basileias tou theou' means 'for the sake of the kingdom of God'.
[LUK.18.30] Whoever does not receive many times as much in this time and in the age that is coming, eternal life. [§]
hos ouchi me [apo]labei pollaplasiona en to kairo touto kai en to aion to erchomeno zoe aionion.
This verse is from the New Testament. It discusses receiving many times as much in this time and in the age to come, eternal life. The 'hos' is a relative pronoun, 'ouchi' is a negative particle, 'me' is another negative particle, '[apo]labei' is a form of the verb to receive, 'pollaplasiona' is many times over, 'en to kairo touto' is in this time, 'kai' is and, 'en to aion to erchomeno' is in the age to come, and 'zoe aionion' is eternal life.
[LUK.18.31] And taking the twelve, he said to them, behold, we are going up to Jerusalem, and everything that has been written by the prophets concerning the Son of Man will be completed. [§]
Paralabon de tous dodeka eipen pros autous: idou anabainomen eis Ierousalem, kai telesethesetai panta ta gegrammena dia ton prophetton to huiō tou anthropou.
This verse is from the Gospel of Matthew (20:17) and describes Jesus telling his twelve disciples that they are going to Jerusalem and that everything written by the prophets about the Son of Man will be fulfilled. The verse is in Koine Greek. It's a statement of Jesus’ foreknowledge about his impending suffering and death in Jerusalem, as prophesied in the Hebrew scriptures.
[LUK.18.32] Indeed, he will be handed over to the nations, and he will be mocked and insulted and spat upon. [§]
paradothesetai gar tois ethnesin kai empaigthesetai kai hubristhesetai kai emptusthesetai
This verse describes a series of actions that will befall someone. 'Paradothesetai' means 'will be handed over'. 'Gar' is a conjunction meaning 'for' or 'indeed'. 'Tois ethnesin' means 'to the nations'. 'Empaigthesetai' means 'will be mocked'. 'Hubristhesetai' means 'will be insulted' or 'will be treated with insolence'. 'Emptusthesetai' means 'will be spit upon'. The verse generally describes a humiliating and degrading treatment.
[LUK.18.33] And having flogged him, they will kill him, and on the third day he will rise. [§]
kai mastigōsantēs apoktenousin autón, kai tēi hēmerai tēi tritēi anastēsetai.
This verse originates from the New Testament and details the events surrounding the crucifixion and resurrection of Jesus. "kai" means "and". "mastigōsantēs" means "having flogged". "apoktenousin" means "they will kill". "autón" means "him". "tēi hēmerai tēi tritēi" means "on the third day". "anastēsetai" means "he will rise".
[LUK.18.34] And they did not understand these things, and this saying was hidden from them, and they did not know the things being said. [§]
kai autoi ouden touton sunēkan kai ēn to rhēma touto kekrummenon ap’ autōn kai ouk eginōskon ta legomena
This verse is from the Gospel of Luke, chapter 8, verse 9. It describes the disciples not understanding the parables Jesus spoke. 'kai' means 'and'. 'autoi' means 'they'. 'ouden' means 'nothing'. 'touton' means 'these things'. 'sunēkan' means 'understood'. 'ēn' means 'was'. 'to rhēma' means 'the word/saying'. 'kekrummenon' means 'hidden'. 'ap’ autōn' means 'from them'. 'ouk eginōskon' means 'did not know'. 'ta legomena' means 'the things being said'.
[LUK.18.35] And it came to pass, as He drew near to Jericho, there was a certain blind man sitting by the way, pleading. [§]
And it happened, as He was approaching Jericho, a certain blind man was sitting by the road, begging.
This verse describes a situation as Jesus approached the city of Jericho. A blind man was positioned alongside the path and was engaging in the act of asking for assistance from passersby.
[LUK.18.36] And having heard of a crowd passing by, he inquired what this might be. [§]
akousas de ochlou diapereuomenou epunthaneto ti eie touto
This verse comes from the Gospel of Mark, chapter 8, verse 33. It describes a situation where someone hears about a crowd passing by and asks what is happening. The verse uses a participle construction ('diapereuomenou') to describe the crowd as 'passing through'. 'Epuntaneto' means 'he inquired' or 'he asked'. 'Ti eie' is an indirect question, meaning 'what it might be'. 'Touto' refers to 'this' or 'it'.
[LUK.18.37] And they reported to him that Yeshua, the Nazarene, was passing by. [§]
apēngeilan de autō hoti Iēsous ho Nazōraios pareerchetai
This verse comes from the Gospel of Matthew 2:7 in the New Testament. It details the magi inquiring about the birth of Jesus. The verse states that someone told them Jesus the Nazarene was passing by. The original text is Koine Greek, but the request is to translate the names of God literally, which are not present in this verse. However, 'Jesus' is a transliteration of the Hebrew 'Yeshua,' meaning 'Yahveh is salvation.' While 'Yahveh' is not directly present, we will translate 'Yeshua' in keeping with the instructions.
[LUK.18.38] And he cried out, saying: "Jesus, son of David, have mercy on me." [§]
kai eboesen legon: Iesou huie Dauid, eleeson me.
This verse comes from the New Testament, specifically from the account of the blind man healed by Jesus. 'Kai' is 'and'. 'Eboesen' is a form of the verb 'to cry out'. 'Legon' means 'saying'. 'Iesou' is the name 'Jesus'. 'Huie' means 'son'. 'Dauid' is the name 'David'. 'Eleson' means 'have mercy'. 'Me' means 'me'.
[LUK.18.39] And those who were leading urged him to be silent, but he cried out much more: Son of David, have mercy on me. [§]
kai hoi proagontes epetimon auto hina sigase, autos de polloy mallon ekrazen: huie David, eleeson me.
This verse describes people attempting to silence someone who is calling out to Jesus. "kai" means and. "hoi proagontes" means those who were leading or pushing forward. "epetimon" means to urge or encourage. "auto" means to him. "hina" means that or in order that. "sigase" means to be silent. "autos" means he. "de" means but or and. "polloy mallon" means much more. "ekrazen" means he cried out. "huie" means son. "David" is the name David. "eleeson me" means have mercy on me.
[LUK.18.40] Now, having stood, Jesus commanded him to come to Him. And when he drew near, Jesus questioned him. [§]
sta-the-is deh ho I-e-sous ek-e-leu-sen au-ton ach-the-nai pros au-ton. eggi-san-tos deh au-tou ep-e-ro-te-sen au-ton.
This verse describes Jesus commanding someone to come to Him. 'Sta-the-is' indicates a standing position or a state of being. 'Ek-e-leu-sen' means 'he commanded'. 'Auch-the-nai' means 'to be carried' or 'to come'. 'Eggi-san-tos' signifies approaching. 'Ep-e-ro-te-sen' means 'he questioned'. The 'au-ton' refers to the person being addressed.
[LUK.18.41] What is it that you want me to do for you? And he said, "my Lord, so that I may see." [§]
ti soi theleis poieso? ho de eipen: kurie, hina anablepso.
This verse is from the New Testament, specifically John 9:10. It records a conversation between Jesus and a man who had been born blind. The man asks what Jesus wants him to do, and Jesus responds that he wants him to be able to see. "ti soi theleis poieso?" literally asks what it is that you want me to do for you. "ho de eipen" means 'and he said'. "kurie" is vocative, addressing someone with respect, and translates to 'my Lord'. "hina anablepso" means 'so that I may look up, or see'.
[LUK.18.42] And Jesus said to him: Look up. Your faith has saved you. [§]
kai ho Iesous eipen auto: anablepson: he pistis sou sesoken se.
This verse is from the New Testament, specifically Luke 18:42. The original text is in Koine Greek. The verse describes a healing miracle performed by Jesus. Jesus tells a blind man whose faith has made him well. The names of God are not present in this verse. 'Jesus' is a transliteration of the name Iesous. 'pistis' is faith.
[LUK.18.43] And immediately he looked up and followed him, glorifying the God. And all the people, having seen, gave praise to the God. [§]
kai parakhrema aneblepsen kai akolouthei autoi doxazon ton theon. kai pas ho laos idon edoken ainon toi theoi.
This verse describes a person immediately looking at and following someone, glorifying God. The people, upon seeing this, gave praise to God. 'Kai' means 'and'. 'Parakhrema' means 'immediately'. 'Aneblepsen' means 'looked up' or 'looked at'. 'Akolouthei' means 'follows'. 'Autoi' means 'him'. 'Doxazon' means 'glorifying'. 'Ton theon' means 'the God'. 'Pas ho laos' means 'all the people'. 'Idon' means 'having seen'. 'Edoken' means 'gave'. 'Ainnon' means 'praise'. 'Toi theoi' means 'to the God'.
LUK.19
[LUK.19.1] And having entered, he went through the Jericho. [§]
Kai eiselthon dieercheto ten Iericho
This verse is from the New Testament, specifically from the Gospel of Luke. The original verse is in Koine Greek. 'Kai' means 'and'. 'Eiselthon' is the aorist middle participle of 'eiserchomai', meaning 'having entered'. 'Dieercheto' is the aorist active indicative third person singular of 'dierecho', meaning 'went through'. 'Ten' is the definite article 'the'. 'Iericho' is the name of a city. Essentially, the verse describes someone entering and passing through Jericho.
[LUK.19.2] And behold, a man by the name called Zacchaeus, and he was a chief tax collector and he himself rich. [§]
Kai idou aner onomati kaloumenos Zakchaios, kai autos en architelones kai autos plousios.
This verse introduces a man named Zacchaeus, describing him as a tax collector and a wealthy person. "Kai" means "and". "Idou" means "behold" or "look". "Aner" means "man". "Onomati" means "by name". "Kaloumenos" means "called". "Autos" means "he" or "himself". "En" means "was". "Architelones" means "chief tax collector". "Plousios" means "rich".
[LUK.19.3] And he sought to see Jesus, who He is, and could not from the crowd, because he was small in age. [§]
kai ezetei idein ton Iesoun tis estin kai ouk edunato apo tou ochlou, hoti te helikia mikros en.
This verse describes someone attempting to see Jesus to understand who He is, but being unable to due to the crowd. The person is described as being of small stature.
[LUK.19.4] And running ahead, he went up into a sycamore tree so that he might see him, because he was about to pass by that place. [§]
kai prodramon eis to emprosten anebe epi sukomorean hina idei auton hoti ekeines emellen dierchesthai.
This verse describes someone running ahead and climbing a sycamore tree in order to see another person, because that person was about to pass by that location. The original text is in Koine Greek. We are translating the names of God literally, but this verse does not contain any names of God, so it will be a direct translation of the Greek.
[LUK.19.5] And as he came to the place, looking up, Jesus said to him: “Zacchaeus, hasten to come down, for today it is necessary for me to remain in your house.” [§]
kai hos elthen epi ton topon, anablepsas ho Iesous eipen pros auton: Zakhaie, speusas katabethi, semeron gar en to oiko sou dei me meinai.
This verse is from the Gospel of Luke, chapter 19, verse 5. It describes the encounter between Jesus and Zacchaeus. The verse details Jesus looking up at Zacchaeus in a sycamore tree and commanding him to come down quickly, because Jesus must stay at his house that day.
[LUK.19.6] And having hastened, he descended and received him, rejoicing. [§]
kai speusas katedebee kai hupedexato auton chairon
This verse is from the Greek New Testament. "kai" means "and". "speusas" means "having hastened". "katedebee" means "he descended". "hupedexato" means "he received" or "welcomed". "auton" is the accusative pronoun meaning "him". "chairon" means "rejoicing". The verse describes someone hastening down and receiving another with joy.
[LUK.19.7] And having seen, all were murmuring, saying that with a sinful man He entered to destroy. [§]
kai idontes pantes diegonguzon legontes hoti para hamartolo andri eiselthen katalusai
This verse describes a scene where all who saw something were murmuring, saying that it happened with a sinful man, that He entered to destroy.
[LUK.19.8] And standing, Zacchaeus said to my Lord: "Behold, half of my possessions, Lord, I give to the poor, and if I have defrauded anyone of anything, I restore it four times over." [§]
stathais de Zakhaios eipen pros ton kurion: idou ta hemisia mou ton uparchonton, kurie, tois ptōchois didōmi, kai ei tinos ti esukophantēsa apodidōmi tetraploun.
This verse describes Zacchaeus speaking to 'the Lord'. 'Kurios' means 'lord'. The verse details Zacchaeus' commitment to give half of his possessions to the poor and to restore fourfold what he has defrauded from anyone.
[LUK.19.9] And Jesus said to him, "Today, salvation has come to this house, since he also is a son of Abraham." [§]
eipen de pros auton ho Iesous hoti simeron soteria to oiko touto egeneto, kathoti kai autos huios Abraam estin
This verse is from the Gospel of Luke 19:9. It records Jesus speaking to Zacchaeus. The verse states that salvation has come to Zacchaeus’ house, because he, Zacchaeus, is also a son of Abraham. The original text is in Koine Greek.
[LUK.19.10] For the Son of Man has come to seek and to save that which is lost. [§]
hay-lel gar ho hyee-os too an-thro-po-poo zee-tay-sai kai so-sai to a-po-lo-los
This verse originates from the New Testament, specifically Luke 19:10. It describes the purpose of the ‘Son of Man’ coming into the world. The phrase ‘Son of Man’ is a title used by Jesus to refer to himself. ‘Apōlolōs’ refers to that which is lost, implying people who are spiritually separated from God. The phrase ‘zetesai kai sosai’ means ‘to seek and to save’.
[LUK.19.11] While they were listening to these things, he added a parable because he was near Jerusalem and it seemed to them that the kingdom of God was about to appear immediately. [§]
Akouonton de autōn tauta prostheis eipen parabolēn dia to eggus einai Ierousalēm auton kai dokein autous hoti parachrēma mellei hē basileia tou theou anaphainesthai.
This verse from the Gospel of Luke describes Jesus telling a parable because he was near Jerusalem and his listeners believed the kingdom of God was about to appear immediately. The original text utilizes a complex sentence structure typical of Koine Greek. 'Akouonton' refers to those hearing. 'Prostheis' indicates adding to what was said. 'Parabolēn' means parable. 'Dia to eggus einai' means because it was near. 'Dokein autous' means it seemed to them. 'Parachrēma' means immediately. 'Basileia' means kingdom. 'Anaphainesthai' means to appear.
[LUK.19.12] Therefore he said, "There was a man of noble birth who journeyed to a distant land to receive for himself a kingdom and then to return." [§]
ei-pen oun, anthro-pos tis eu-ge-nes e-po-reu-the eis cho-ran ma-kran la-bei auto-toi ba-si-lei-an kai hu-po-stre-psai.
This verse describes a nobleman who travels to a distant country to receive a kingdom and then return. The verse comes from Luke 19:12. The text is in Koine Greek, not the original Biblical languages. Therefore, we are dealing with a translation of the original text into Greek, and we will focus on translating the meaning as directly as possible into English.
[LUK.19.13] Having called ten of his servants, he gave to them ten minas, and he said to them: "Do business with what I give to you until my coming." [§]
kah-les-as deh deh-kah doo-loos hef-too ehf-too eh-dok-en af-toys deh-kah mnahs kai ei-pen pros af-toos prag-mah-tef-sah-ste en hoo er-kho-mai
This verse describes someone calling ten of their servants and giving each of them ten mina (a unit of currency). The person then instructs them to engage in business until they return.
[LUK.19.14] And the citizens of him hated him and sent an embassy behind him, saying: “We do not want this one to rule over us.” [§]
hoi de politai autou emisoun auton kai apesteilan presbeian opiso autou legontes: ou thelomen touton basileusai eph' hemas.
This verse describes citizens who hated someone and sent an embassy after him, stating they did not want him to rule over them. The names in this verse are not those of God, but of people. Therefore, no translation of divine names is necessary.
[LUK.19.15] And it came to pass when he returned, having received the kingdom, that he said to have summoned to him these servants to whom he gave the silver, so that he might know what they have done. [§]
Kai egeneto en toi epanthelein auton labonta ten basileian kai eipen phonēthēnai auto tous doulous toutous hois dedokei to argurion, hina gnoi ti diepragmateusanto.
This verse describes a king who has reclaimed his kingdom and requests that his servants, to whom he gave money, be brought before him so he may know how they managed it. It's a request for an accounting of their stewardship.
[LUK.19.16] And it happened that the first one said, "my Lord, your mina has yielded ten minas." [§]
pah-reh-gheh-neh-toh deh hoh proh-tos leh-gon ku-ree-eh hay mee-nah soo deh-kah proh-ser-gah-sah-toh mee-nahs
This verse describes a person speaking to their my Lord, stating that what was entrusted to them—a mina—has yielded ten minas. 'Mina' appears to be a unit of currency or measure, representing a sum of value given in trust. The speaker is reporting on the return on that investment to their my Lord.
[LUK.19.17] And he said to him, “Well done, good servant, because you have been faithful in a very small matter. Be having authority over ten cities.” [§]
kai eipen auto euge agathe doule hoti en elachisto pistos egenou isthi exousian echon epano deka poleon
This verse is from the Gospel of Luke, chapter 19, verse 17. It describes a response to a servant who has proven faithful in a small matter. "kai" means and. "eipen" means said. "auto" means to him. "euge" means well done. "agathe" means good. "doule" means servant. "hoti" means that. "en" means in. "elachisto" means the least. "pistos" means faithful. "egenou" means you became. "isthi" means be. "exousian" means authority. "echon" means having. "epano" means over. "deka" means ten. "poleon" means cities.
[LUK.19.18] And the second came, saying: "Your mina, my Lord, has produced five minas." [§]
kai elthen ho deuteros legon: he mna sou, adonai, epoiesen pente mnas.
This verse comes from a story about talents (or in this case, 'minas'). 'Kai' means 'and'. 'Elthen' is the past tense of 'to come'. 'Ho deuteros' means 'the second'. 'Legon' means 'saying'. 'He mna sou' means 'your mina'. 'Adonai' is 'my Lord'. 'Epoiesen' means 'has made' or 'has produced'. 'Pente mnas' means 'five minas'.
[LUK.19.19] And he said also to this one, "You shall become ruler over five cities." [§]
ei-pen de kai toutoi kai su epano ginou pente poleon
This verse is from the Septuagint (Greek translation of the Hebrew Bible). It describes a directive being given to someone. "ei-pen" means "he said". "de" is a connector meaning "and", "also", or "but". "kai" means "and". "toutoi" means "to this one". "su" means "you". "epano" means "above". "ginou" is the imperative form of "to become" or "to be". "pente" means "five". "poleon" means "of cities". Therefore, the verse means 'And he said also to this one, 'You become above five cities.'
[LUK.19.20] And the other one came, saying: "my Lord, behold, the talent which you had, I have kept deposited in a cloth." [§]
kai ho heteros elthen legon: kurie, idou he mna sou hen eichon apokeimenen en soudario
This verse is from Luke 19:20 in the New Testament. It describes a servant reporting to 'my Lord' about a talent (a unit of weight and money) that he had kept safe. The word 'kurie' is a vocative form, directly addressing 'my Lord'. 'Mna' refers to a talent. 'Apokeimenen' means 'having been deposited' or 'kept safe'. 'En soudario' means 'in a cloth' or 'in a wrapping'.
[LUK.19.21] I feared you, for a strict human you are, taking up what you did not place and reaping what you did not sow. [§]
e-fo-boo-men gar se, ho-ti an-thro-pos au-ste-ros ei, ai-reis ho ouk e-the-kas kai the-ri-zes ho ouk es-pei-ras.
This verse comes from the Septuagint, the Greek translation of the Old Testament. It represents a fear of God because of his strictness and judgment. The speaker acknowledges God’s power to demand what was not given and reap where nothing was sown. This illustrates a perception of God as a severe and exacting judge.
[LUK.19.22] He said to him, "I will judge you from out of your own mouth, wicked servant. Did you know that I am a strict person, taking up what I did not deposit and reaping what I did not sow?" [§]
legei autoi ek tou stomatos sou krino se, ponere doule. aides hoti ego anthropos austeros eimi, airon ho ouk etheka kai therizon ho ouk espeira?
This verse is from the gospel of Matthew, chapter 25, verse 26. The speaker is a lord speaking to a servant he has entrusted with talents. He accuses the servant of laziness and condemns him for not investing the talents given to him. The verse contains direct speech and uses accusatory language.
[LUK.19.23] And why did you not give to me the silver upon a table? And I having come with interest would have done it. [§]
kai dia ti ouk edokas mou to argyrion epi trapezan? kagō elthōn sun tokō an auto epraxa.
This verse is from the parable of the talents (Matthew 25:27, Luke 19:23). The servant who was given one talent complains to his lord about not receiving a deposit of silver to invest and earn interest on. 'Kai' is 'and'. 'Dia ti' is 'why'. 'Ouk edokas' is 'you did not give'. 'Mou' is 'to me'. 'To Argyrion' is 'the silver'. 'Epi trapezan' is 'upon a table' (meaning a bank or place of exchange). 'Kagō' is 'and I'. 'Elthōn' is 'having come'. 'Sun tokō' is 'with interest'. 'An' is a particle indicating potential or conditional. 'Auto' is 'it'. 'Epraxa' is 'I would have done'.
[LUK.19.24] And to those standing nearby he said: "Take from him the mina and give it to the one having the ten minas." [§]
kai tois parestosin eipen: arate ap' autou ten mnan kai dote to tas deka mnas echonti
This verse comes from a narrative where a master is entrusting talents (a unit of weight/money) to his servants before going on a journey. The master is instructing those present to take a mina (a smaller unit of weight/money) from one servant and give it to another who already has ten minas. The verse reflects a redistribution of wealth or responsibility.
[LUK.19.25] And they said to him, "my Lord, he has ten talents." [§]
kai ei-pan au-to: kurie, echei deka mnas
This verse is from the Gospel of Luke, chapter 19, verse 20. It is part of the parable of the talents. The speakers are addressing someone of high status. "kai" means "and". "ei-pan" means "they said". "auto" means "to him". "kurie" is the vocative form of "kyrios" meaning "lord". "echei" means "has". "deka" means "ten". "mnas" is a unit of weight, often rendered as "talents" but literally refers to a sum of money.
[LUK.19.26] I say to you that to everyone who has, will be given, but from the one who does not have, even what they have will be taken away. [§]
legō humin hoti panti tō echonti dothēsetai, apo de tou mē echontos kai ho echei arēsetai.
This verse is from the Gospel of Luke, chapter 8, verse 18. It speaks about understanding. Those who have understanding will be given more, while those who do not will have even what they have taken away. The verse uses the verb 'to have' frequently, referencing both possession and understanding. 'Pan' means 'all'. 'Dothēsetai' is a future passive indicative verb meaning 'will be given'. 'Arēsetai' is a future passive indicative verb meaning 'will be taken away'.
[LUK.19.27] But bring my enemies, those who did not want me to rule over them, here and slaughter them before me. [§]
plen tous echthrous mou tous me thelesantas me basileusai ep autous agagete hode kai katasphaxate autous emprosthen mou
This verse comes from Luke 19:27. It describes a king ordering the execution of his enemies who did not want him to rule over them. 'Plen' means 'but'. 'Tous echthrous mou' means 'my enemies'. 'Tous me thelesantas me basileusai' means 'those who did not want me to rule'. 'Ep autous' means 'over them'. 'Agagete hode' means 'bring them here'. 'Kai katasphaxate autous' means 'and slaughter them'. 'Emprosthen mou' means 'before me'.
[LUK.19.28] And having said these things, he went on ahead, ascending to Jerusalem. [§]
kai eipon tauta eporeueto emprosthen anabainon eis Hierosolyma
This verse comes from the Gospel of Luke 19:28. 'kai' means 'and'. 'eipon' means 'said'. 'tauta' means 'these things'. 'eporeueto' means 'was going'. 'emprosthen' means 'ahead' or 'before'. 'anabainon' means 'ascending' or 'going up'. 'eis' means 'to'. 'Hierosolyma' is the name Jerusalem.
[LUK.19.29] And it happened as he drew near to Bethphage and Bethany, toward the mountain called the Mount of Olives, that he sent out two of the disciples. [§]
Kai egeneto hos eggisen eis Bethphage kai Bethania pros to oros to kaloumenon Elaion, apesteilen duo ton mathetōn
This verse describes Jesus approaching Bethphage and Bethany near the Mount of Olives, and sending out two of his disciples. The Greek words are straightforward in this context, and do not contain any divine names requiring specific translation.
[LUK.19.30] Saying: Go into the village opposite you, in which, after entering, you will find a colt tied, upon which no one of people has ever sat, and having untied it, bring it. [§]
legon: hypagete eis ten katemanti komen, en he eisporeuomenoi heuresete polon dedemenon, eph' hon oudeis potepote anthropōn ekathisen, kai lusantes auton agagete.
This verse comes from the Gospel of Mark 11:7 and details instructions given to two disciples. The command is to go to a specific village, find a colt that has never been ridden, untie it, and bring it. The verse uses commands and descriptive phrases related to finding and bringing a specific animal.
[LUK.19.31] And if anyone asks you why you are untying them, thus you shall say, that Yahveh has a need. [§]
kai ean tis humas erota ti luete houtos ereite hoti ho kurios autou khreian ekhei
This verse is from the Greek Septuagint. It describes a scenario where someone asks why the animals are being untied (loosened). The instruction is to respond that 'the Lord' has a need for them.
[LUK.19.32] And having departed, the messengers found things as He had said to them. [§]
Apelthontes de hoi apestalmenoi heuron kathos eipen autois.
This verse describes messengers returning and finding things as they were told they would be. 'Apelthontes' means 'having gone away', referring to the messengers. 'Hoi apestalmenoi' means 'the ones having been sent', or 'the messengers'. 'Heuron' is 'they found'. 'Kathos' means 'as' or 'according to'. 'Eipen' is 'he said', and 'autois' means 'to them'.
[LUK.19.33] While they were loosening him, his lords said to them, “Why are you releasing him?” [§]
loo-on-ton deh au-ton ton po-lon ei-pan hoi koo-ree-oi au-too pros au-toos tee loo-ee-te ton po-lon?
This verse comes from the Gospel of Luke, chapter 8, verse 31. It describes the demons leaving the man possessed in the region of the Gerasenes. “λυόντων” (loo-on-ton) is a participle meaning “while loosening” or “having loosed”. “αὐτῶν” (au-ton) refers to “them”, specifically the demons. “τὸν πῶλον” (ton po-lon) means “the foal” or “young camel”. “εἶπαν” (ei-pan) means “they said”. “οἱ κύριοι” (hoi koo-ree-oi) means “the lords”. “αὐτοῦ” (au-too) refers to “him”, the possessed man. “πρὸς αὐτούς” (pros au-toos) means “to them”, referring to the demons. “τί λύετε” (tee loo-ee-te) means “why are you loosening?”.
[LUK.19.34] And they said that the Lord of him has need. [§]
hoi de eipan hoti ho kurios autou khreian ekhei
This verse is from the Septuagint (Greek translation of the Hebrew Bible). "hoi de" means "and they". "eipan" means "said". "hoti" means "that". "ho kurios autou" refers to "the Lord of him". "khreian ekhei" means "has need". Therefore the verse means "and they said that the Lord of him has need."
[LUK.19.35] And they led him to Yahveh saves, and having thrown their garments upon the pole, they elevated Yahveh saves onto it. [§]
kai agagon auton pros ton Iesoun kai epiripsantes auton ta himatia epi ton polon epebibasan ton Iesoun
This verse describes leading someone, Jesus, to a pole and causing garments to be thrown upon him before elevating him onto the pole. The original language is Koine Greek, but the request explicitly asks for a translation from the names used in the Bible. Therefore, I will assume the names are being used in their original language context, and translate accordingly. 'Iesoun' represents 'Yeshua' which is a form of 'Yahveh saves'. 'Pole' is translated as 'pole' to avoid a potentially loaded translation like 'cross'.
[LUK.19.36] As he was proceeding, they were spreading their garments in the way. [§]
po-reu-o-me-nou de au-tou hu-pe-stron-nu-on ta hi-ma-tia au-tou en te ho-do
This verse describes people spreading their garments in the path of someone. "πορευομένου" describes someone walking, or proceeding. "ὑπεστρώννυον" means to spread under, in this context, to spread garments. "τὰ ἱμάτια" refers to the garments themselves. "ἐν τῇ ὁδῷ" refers to 'in the way,' or path.
[LUK.19.37] As he was already near the descent of the Mount of Olives, the whole multitude of the disciples began, rejoicing, to praise God in a loud voice concerning all the powers they had seen. [§]
Engizontos de autou eēdē pros tē katabasei tou orous tōn elaiōn ērxanto hapan to plēthos tōn mathētōn chairontes ainein ton theon phōnē megalē peri pasōn hōn eidon dynamēōn
This verse describes the disciples beginning to praise God with a loud voice as Jesus approached the Mount of Olives. "Ἐγγίζοντος" (Engizontos) indicates 'as he drew near'. "καταβάσει" (katabasei) means descent. "δυνάμεων" (dynamēōn) means powers, or acts of strength.
[LUK.19.38] They were saying: "Blessed is the one coming, the king in the name of my Lord. Peace in heaven and glory in the highest places." [§]
legontes: eulogemenos ho erchomenos, ho basileus en onomati kuriou: en ouranoe eirene kai doxa en hypsistois.
This verse comes from Luke 19:38, part of the triumphal entry narrative. The verse is a quote of Psalm 118:26. "Legontes" means "saying". "Eulogemenos" means "blessed". "Ho erchomenos" means "the one coming". "Ho basileus" means "the king". "En onomati kuriou" means "in the name of my Lord". "En ouranoe" means "in heaven". "Eirene" means "peace". "Kai" means "and". "Doxa" means "glory". "En hypsistois" means "in the highest places".
[LUK.19.39] And some of the Pharisees from the crowd said to him, "Teacher, rebuke your disciples." [§]
kai tines ton Pharisaiōn apo tou ochlou eipan pros auton, didaskale, epitimēson tois mathētais sou.
This verse is from the Gospel of Luke, chapter 19, verse 39. It describes a situation where some Pharisees in the crowd ask Jesus to rebuke his disciples. The names in this verse do not refer to God, therefore there are no translations to perform. 'Didaskale' means teacher, and is a term of respect. 'Pharisaiōn' refers to Pharisees, a Jewish sect.
[LUK.19.40] And responding, he said, “I tell you, if these become silent, the stones will cry out.” [§]
kai apokritheis eipen, lego humin, ean houtoi siopēsousin, hoi lithoi kraxousin.
This verse comes from the Gospel of Luke 19:40. It’s spoken by Yahveh, and is a warning regarding the people’s silence in acknowledging his authority. The verse threatens that if the people do not praise Yahveh, even the stones will cry out. Note that “lithoi” is plural, meaning “stones”. “Kraxousin” is the future active indicative third person plural of the verb “krazo”, meaning “to cry out”.
[LUK.19.41] And as He approached, seeing the city, He wept over it. [§]
kai hos eggisen idon ten polin eklausen ep' auten
This verse is from the Gospel of Luke 19:41, describing Jesus approaching Jerusalem and weeping over the city. "Kai" means "and". "Hos" means "as". "Eggisen" means "approached". "Idon" means "seeing". "Ten polin" means "the city". "Eklausen" means "wept". "Ep' auten" means "over it". Given the context, and aiming for a literal translation of the components, we should prioritize accurately conveying the action and object of the weeping.
[LUK.19.42] He was saying that if you had known in this day, also, the things concerning peace, now it is hidden from your eyes. [§]
legon hoti ei egnos en te hemēra tautē kai su ta pros eirēnēn; nun de ekrybe apo ophthalmōn sou.
This verse is from the Septuagint, the Greek translation of the Hebrew scriptures. It is a quote from Isaiah 29:10. The speaker is recounting a message received from the Gods. The verse discusses knowledge being hidden from those who possess it, as a judgment. The key elements are 'knowing' in a specific 'day' and things 'concerning peace'. The Gods are actively obscuring things from view.
[LUK.19.43] For days will come upon you, and your enemies will dig a trench against you and will surround you and will press in on you from every side. [§]
hoti hexousin hemerai epi se kai parembalousin hoi echthroi sou charaka soi kai perikuklosousin se kai sunexousin se pantothen
This verse describes a time when enemies will come against someone, harass them, surround them, and press in on them from every side. "Hoti" indicates a causal relationship - 'because' or 'for'. "Hexousin hemerai" means 'days will come'. "Epi se" means 'upon you'. "Parembalousin" means 'they will harass'. "Echthroi sou" means 'your enemies'. "Charaka soi" means 'a trench/fortification against you'. "Perikuklosousin" means 'they will surround'. "Sunexousin" means 'they will press in, squeeze'. "Pantothen" means 'from every side'.
[LUK.19.44] And they will level you and your children within you, and they will not allow one stone upon another within you, because you did not know the time of your oversight. [§]
kai edafiousein se kai ta tekna sou en soi, kai ouk aphēsousin lithon epi lithon en soi, anth’ hōn ouk ēgnōs ton kairon tēs episkopēs sou.
This verse speaks of complete destruction and the reason for it – a failure to recognize the proper time for visitation or oversight. "edafiousein" implies thoroughly leveling or destroying something. "aphēsousin" means to leave or allow. "lithon epi lithon" is an idiom meaning not leaving one stone upon another - total destruction. "kairon tēs episkopēs" refers to the opportune time for visiting, inspecting, or oversight.
[LUK.19.45] And having entered into the holy place, he began to cast out those who were selling. [§]
Kai eiselthon eis to hieron arxato ekballein tous polountas
This verse describes someone entering the temple and beginning to drive out those who were selling things. “Kai” is “and”. “Eiselthon” is “having entered”. “Eis” is “into”. “To hieron” is “the holy place”. “Arxato” is “began”. “Ekballein” is “to cast out”. “Tous polountas” is “those selling”.
[LUK.19.46] Saying to them, "It is written, and it will be that my Father’s house will be a house of prayer, but you have made it a cave of robbers." [§]
legon autois: gegraptai: kai estatē ho oikos mou oikos proseuchēs, humeis de auton epoiēsate spēlaion lēistōn.
This verse comes from the Gospels and describes Jesus cleansing the Temple. The speaker is Jesus, addressing a group of people. The verse begins by stating something is written, and then asserts that His father's house should be a house of prayer, but they have turned it into a den of robbers.
[LUK.19.47] And he was teaching each day in the temple. And the chief priests and the scribes were seeking to destroy him, and also the leaders of the people. [§]
Kai en didaskon to kath' hemeran en to hiero. Hoi de archiereis kai hoi grammateis ezetoun auton apolesai kai hoi protoi tou laou.
This verse describes Jesus teaching daily in the temple. The chief priests and scribes sought to destroy him, as did the leaders of the people. The verse uses the conjunction 'kai' (and) frequently, connecting actions and actors. The verb 'didaskon' means 'teaching', 'ezetoun' means 'seeking' or 'searching', and 'apolesai' means 'to destroy'.
[LUK.19.48] And they were not finding what to do, for the entire people were hanging on, listening to him. [§]
kai ouch heuriskon to ti poiesosin, ho laos gar hapas ekrekemato autou akouon.
This verse describes a situation where people are unable to determine what to do because the entire population is hanging on every word spoken. 'Heuriskon' indicates they are not finding a solution. 'Ekrekemato' is a peculiar verb suggesting people are literally hanging, attentively listening. The 'autou' refers to the subject whose words are being so intently followed.
LUK.20
[LUK.20.1] And it happened on one of the days, while he was teaching the people in the temple and proclaiming the good news, the chief priests and the scribes along with the elders stood near. [§]
Kai egeneto en mia ton hemeron didaskontos autou ton laon en to hiero kai euangelizomenou epestesan hoi archiereis kai hoi grammateis sun tois presbuterois
This verse describes a situation where Jesus was teaching and proclaiming the good news in the temple, and the chief priests, scribes, and elders confronted him.
[LUK.20.2] And they said to him, “Tell us, in what authority do you do these things, or who is the one giving you this authority?” [§]
kai eipan legontes pros auton: eipon hemin en poia exousia tauta poieis, e ti estin ho dous soi ten exousian tauten?
This verse is from the New Testament, specifically Luke 11:53. It records the response of scribes and Pharisees to Jesus after he rebukes them. They question the source of his authority to perform the actions he does. The phrase 'eipon hemin' means 'tell us'. 'En poia exousia' means 'in what authority'. 'Dous soi' means 'gave to you'.
[LUK.20.3] And having responded, he said to them, "I will also ask you a question, and you will tell me." [§]
apokritheis de eipen pros autous: eroteso humas ka ego logon, kai eipate moi.
This verse is from the New Testament, specifically Matthew 22:36. It describes Jesus responding to a question about the greatest commandment. The verse translates as "And when he had answered, he asked them, ". The verse is incomplete in the original text.
[LUK.20.4] Was John's baptism from the Gods, or was it from people? [§]
yo-han-noh's bap-tis-muh ex oo-rah-noh ehn eh ex ahn-throh-pohn?
This verse asks about the origin of John's baptism. 'Yo-han-noh' is a rendering of 'John'. 'Bap-tis-muh' represents the act of baptism. 'Oo-rah-noh' means 'heaven' or 'from heaven'. 'Ehn' is the verb 'to be'. 'Ehn' is used twice, so it is a question of origin. 'Ahn-throh-pohn' means 'people' or 'from people'. The question is whether the baptism originated from heaven or from people.
[LUK.20.5] And they reasoned among themselves, saying that if we say, “It is from heaven,” he will say, “Why did you not believe him?” [§]
hoi de sunelogisanto pros heautous legontes hoti ean eipomen ex ouranou, erei dia ti ouk episteusate auto;
This verse describes a group of people reasoning amongst themselves about how to explain a claim. They consider saying the claim came from heaven, but anticipate a response questioning why they did not believe the person who made the original claim. The verse originates from the Gospel of John chapter 7, verse 12. It’s important to note that the original text does not contain any direct names for God.
[LUK.20.6] But if we say it originates from people, all the people will stone us, for they are convinced John is a prophet. [§]
ean de eipomen ex anthropon ho laos apas katalithasei hemas pepeismenos gar estin Ioannen prophetin einai
This verse concerns a potential consequence of claiming the source of a message. The speakers fear that if they state the message originated from humans rather than a divine source, the people will stone them. This fear stems from the widespread belief that John is a prophet.
[LUK.20.7] And they answered that they did not know from where. [§]
kai apekrithēsan mē eidenai pothen
This is a Greek phrase. "kai" means 'and'. "apekrithēsan" is the aorist middle indicative third-person plural of 'apokrinomai' meaning 'they answered'. "mē" is a negative particle meaning 'not'. "eidenai" is the present active infinitive of 'oida' meaning 'to know'. "pothen" means 'from where' or 'whence'. Therefore, a very literal rendering is 'and they answered not to know from where'.
[LUK.20.8] And Jesus said to them, "Nor do I tell you by what authority I do these things." [§]
kai ho Iesous eipen autois: oude ego lego humin en poia exousia tauta poio
This verse is from the Gospel of Luke (10:22). It records Jesus saying to 'them' that He will not tell them by what authority He does these things. The verse is in Koine Greek. 'kai' means 'and'. 'ho' is a definite article, 'the'. 'Iesous' is 'Jesus'. 'eipen' means 'said'. 'autois' is 'to them'. 'oude' is 'nor' or 'not even'. 'ego' is 'I'. 'lego' is 'say'. 'humin' is 'to you'. 'en poia' means 'in what' or 'by what'. 'exousia' means 'authority'. 'tauta' means 'these things'. 'poio' means 'I do'.
[LUK.20.9] And he began to speak this parable to the people: A certain person planted a vineyard and leased it to farmers, and then departed for a sufficient amount of time. [§]
Orxato de pros ton laon legein ten parabolen tauten: anthropos tis efuteusen ampelona kai exedeto auton georgois kai apedemes chronous ikanous.
This verse, originating from a translation of the original text, describes someone beginning to speak a parable to the people. The parable involves a person who planted a vineyard, leased it to farmers, and then departed for a considerable period.
[LUK.20.10] And at a time, the landowner sent a servant to the farmers, so that from the fruit of the vineyard they might give to him. But the farmers sent him away, having struck him empty. [§]
kai kairoi apesteilen pros tous georgous doulon hina apo tou karpou tou ampelonos dousousin autoi. hoi de georgous exapesteilan auton deirantes kenon.
This verse describes a landowner sending a servant to collect produce from tenant farmers. The farmers abuse and return the servant empty-handed. The original verse is in Koine Greek, and the request is to translate based on literal naming conventions of God, rather than any theological interpretation. There are no divine names in this passage, so the translation is straightforward.
[LUK.20.11] And he decided to send another servant. But they also struck him and dishonored him, and they sent him away empty. [§]
kai prose-the-to het-er-on pem-psai dou-lon. hoi de ka-kei-non dei-ran-tes kai a-ti-ma-san-tes ex-a-pes-tei-lan ken-on.
This verse describes a master repeatedly sending servants who are mistreated and return empty-handed. 'kai' means 'and'. 'prosetheto' means 'he decided'. 'heteron' means 'another'. 'pempsai' means 'to send'. 'doulon' means 'servant'. 'hoi' means 'they'. 'de' means 'also'. 'deirantes' means 'having struck'. 'atimasantes' means 'having dishonored'. 'exapesteilan' means 'they sent away'. 'kenon' means 'empty'.
[LUK.20.12] And he determined to send a third; but they, wounding also this one, cast him out. [§]
kai prosehteto triton pepsai; hoi de kai touton trauma tisantes exebalon.
This verse comes from the account of sending messengers to the vineyard owner. 'Kai' means 'and'. 'Prosetheto' means 'he added', or 'he determined'. 'Triton' means 'third'. 'Pepsai' means 'to send'. 'Hoi de' means 'but they'. 'Kai' means 'and'. 'Touton' means 'this one'. 'Traumatisantes' means 'having wounded'. 'Exebalon' means 'they cast out'. The verse details a third messenger being sent, and being wounded and cast out like the others.
[LUK.20.13] And the Lord of the vineyard said, "What shall I do? Shall I send my beloved son? Perhaps they will feel shame for him." [§]
eipen de ho kurios tou ampelonos: ti poieso? pempsō ton huion mou ton agapēton: isos touton entrapēsontai.
This verse comes from a story about a landowner and his vineyard (Matthew 21:34, Mark 12:6, Luke 20:9). The landowner is speaking to his servants, considering what to do after they have rejected previous messengers. "Kurios" means 'Lord', indicating ownership and authority. "Huion" means 'son'. "Agapēton" means 'beloved'. "Isos" means 'perhaps'. "Entrapēsontai" means 'they will be ashamed'.
[LUK.20.14] And having seen him, the farmers were deliberating with each other, saying: "This one is the heir. Let us kill him, in order that our inheritance may become ours." [§]
Eidon-tes deh auto-n hoi ge-or-goi die-lo-gi-zon-to pros al-le-lous le-gon-tes: hoo-tos es-tin ho kli-ro-no-mos: a-po-ktei-ne-men au-ton, hi-na he-mon ge-ne-tai he kli-ro-no-mia.
This verse describes farmers observing someone and debating amongst themselves about killing him to inherit his portion. 'ἰδόντες' means having seen. 'γεωργοὶ' means farmers. 'διελογίζοντο' means they were deliberating. 'πρὸς ἀλλήλους' means to each other. 'λέγοντες' means saying. 'κληρονόμος' means heir. 'ἀποκτείνωμεν' means let us kill. 'ἵνα' means in order that. 'ἡμῶν' means ours. 'γένηται' means may become. 'κληρονομία' means inheritance.
[LUK.20.15] And having cast him out outside of the vineyard, they killed him. Therefore, what will the Lord of the vineyard do to them? [§]
kai ekbalontes auton exo tou ampelonos apekteinan. ti oun poiese autois ho kurios tou ampelonos?
This verse describes tenants casting out a person and killing him, then asks what the owner of the vineyard will do to them. 'kurios' translates to 'Lord' or 'Master' but we are sticking to literal translations, so we'll use 'Lord'. 'ampelonos' means 'of the vineyard'.
[LUK.20.16] He will come and destroy these farmers and give the vineyard to others. And having heard this, they said, "Let this not happen!" [§]
el-eu-se-tai kai a-po-le-sei tous ge-or-gou-s tous-tous kai do-sei ton am-pe-lo-na al-lois. a-kou-san-tes de ei-pan: me ge-noi-to.
This verse describes a landowner who will destroy farmers and give the vineyard to others. The farmers, upon hearing this, object. We will translate the names of God literally. 'El' will be translated as 'God'. 'Elohim' will be translated as 'the Gods'. 'Adonai' will be translated as 'my Lord'. 'YHVH' will be translated as 'Yahveh'.
[LUK.20.17] And looking at them, he said: “What then is this that is written: ‘A stone that the builders rejected, this has become the head of the corner’?” [§]
ho de emblepsas autois eipen: ti oun estin to gegrammenon touto: lithon hon apedokimasan hoi oikodomountes, houtos egeneto eis kephalen gonias?
This verse comes from the Gospels and refers to a prophecy being fulfilled. It asks what the meaning is of a written statement – that a stone rejected by the builders has become the cornerstone. The verse references a prophetic statement about a stone being rejected by builders but ultimately becoming vital to the structure. The original verse is in Koine Greek.
[LUK.20.18] Every one who falls upon that stone will be broken. And on whoever it falls, it will grind him to powder. [§]
pas ho peson ep' ekeinon ton lithon sunthlasthēsetai; eph' hon d' an pesē, likmēsēi auton.
This verse describes a stone that causes harm to anyone who falls upon it. It's a metaphorical statement, often interpreted spiritually. "Pas" means every, "ho" means the, "peson" means falling, "ep" means upon, "ekeinon" means that, "ton" means the, "lithon" means stone, "sunthlasthēsetai" means will be broken, "eph' hon" means upon which, "d' an" means whoever, "pesē" means falls, and "likmēsēi" means will grind to powder. "auton" means him.
[LUK.20.19] And the scribes and the chief priests sought to impose upon him their hands at that very hour, and they feared the people, for they knew that to them he spoke this parable. [§]
Kai ezeteesan hoi grammateis kai hoi archiereis epibalein ep’ auton tas cheiras en autei tei hora, kai ephobethesan ton laon, egnosan gar hoti pros autous eipen ten parabolen tauten.
This verse describes the scribes and chief priests wanting to lay hands on Jesus at that very hour, but fearing the crowd because they understood He had spoken this parable to them. The verse uses the conjunction 'kai' (and) frequently, indicating a sequence of actions and reasons. 'Epibalein' means 'to lay upon,' while 'ephobethesan' means 'they feared.' 'Egnosan' means 'they knew.'
[LUK.20.20] And having observed, they sent in hidden ones pretending themselves to be righteous, so that they might seize upon his speech, in order to deliver him to the authority and the power of the ruler. [§]
Kai parateerhsantes apesteilan engathe tous hupokrinomenous heautous dikaious einai, hina epilabontai autou logou, hōste paradounai auton tēi archēi kai tēi exousiai tou hēgemonos.
This verse describes individuals observing Jesus and then sending undercover agents, pretending to be righteous, to trap him into saying something that can be used against him, in order to deliver him to the authority and power of the ruler.
[LUK.20.21] And they questioned him, saying: “Teacher, we know that you speak and teach correctly, and you do not show partiality, but you teach the way of the God truthfully.” [§]
kai epērotēsan auton legontes: didaskale, oidamen hoti orthōs legeis kai didaskeis kai ou lambaneis prosōpon, all’ ep’ alētheias tēn hodon tou theou didaskeis.
This verse is from the Gospel of Mark (12:14) and contains a statement made to Jesus. The speakers are acknowledging his honesty and integrity as a teacher. They recognize that he teaches the way of God truthfully and without favoritism. The key phrase here is "τὴν ὁδὸν τοῦ θεοῦ" which directly translates as "the way of the God".
[LUK.20.22] Is it right for us to give a tax to Caesar, or is it not? [§]
Is it permissible for us to give tax to Caesar, or not?
This verse, found in the Gospels, poses a question about the legitimacy of paying taxes to the Roman Emperor Caesar. The question is presented as a challenge to Jesus, attempting to trap him between conflicting loyalties—to religious law or to Roman authority. The verse is a direct question and thus requires a direct translation maintaining that interrogative structure.
[LUK.20.23] And having understood their cleverness, he said to them. [§]
kata-no-ē-sas de autōn tēn pan-our-gi-an ei-pen pros autous
This verse from the Gospel of Luke describes Jesus understanding the cleverness (or deceitfulness) of the chief priests and scribes and then speaking to them. The verse describes an action and a speech act.
[LUK.20.24] Show me a denarius. Whose image and inscription does it have? And they said, "Caesar's." [§]
deixate moi dinarion; tinos echei eikona kai epigraphen? hoi de eipan: Kaisaros.
This verse is from the New Testament, specifically Matthew 22:21. It depicts a scene where someone asks to see a denarius (a Roman coin) in order to identify whose image and inscription are on it. The response is "Caesar's". Since this verse is originally Greek, there are no names of God to translate.
[LUK.20.25] But he said to them, therefore give back the things of Caesar to Caesar and the things of the God to the God. [§]
ho de eipen pros autous: toinun apodote ta Kaisaros Kaisari kai ta tou theou to theō
This verse comes from the New Testament, specifically Matthew 22:21 and Mark 12:17. It is a response given by Jesus to a question posed by Pharisees and Herodians regarding the legitimacy of paying taxes to Caesar. 'Caesar' represents earthly authority, and 'God' represents divine authority. The verse concerns the proper allegiance and duties owed to both. The original Greek uses 'Caesar' as a proper noun representing the Roman emperor. 'God' is represented by 'ho theos', which means 'the God'.
[LUK.20.26] And they were not able to grasp his words before the people, and marveling at his response, they fell silent. [§]
kai ouk ischusan epilabesthai autou rhematos enantion tou laou kai thaumasantes epi te apokrisei autou esigesan
This verse describes people being unable to respond to the words of a divine being, and being silenced by the response they received. The words used here are from the Septuagint, the Greek translation of the Hebrew Scriptures. 'Rhema' is often understood as 'word' or 'utterance', but in this context seems to refer to divine pronouncements. The inability to 'take hold of' or 'oppose' the 'word' suggests it possesses authority. The reaction of being 'silenced' after 'wondering' at the response emphasizes the power and finality of the divine utterance.
[LUK.20.27] And some of the Sadducees, those who were arguing against resurrection not being, questioned him. [§]
Pros-el-thon-tes de ti-nes ton Sad-doo-kai-on, hoi an-tee-leg-on-tes a-na-sta-sin mee ee-nai, ep-ee-ro-te-san au-ton
This verse describes some Sadducees approaching and questioning Jesus. The Sadducees were a Jewish sect who did not believe in resurrection. The verse literally means "Having come near, some of the Sadducees, those opposing resurrection not being, questioned him."
[LUK.20.28] They were saying, "Teacher, Moses wrote to us that if a man’s brother dies having a wife, and this one is childless, then the brother of him should take the wife and raise up seed to his brother." [§]
legontes didaskale Moyses egrapsen hemin ean tinos adelphos apothanei echon gunaika kai houtos ateknos eai hina labei ho adelphos autou ten gunaika kai exanastese sperma toi adelphoi autou
This verse recounts a law written by Moses concerning a man whose brother dies leaving a wife but no children. The law states that the surviving brother should take the widow as his wife in order to raise up offspring for the deceased brother, thus continuing the family line. The verse is a direct quote of a teaching or discussion.
[LUK.20.29] Seven brothers therefore existed, and the first, having taken a wife, died childless. [§]
hepta oun adelphoi esan kai ho protos labon gunaika apethanen ateknos
This verse describes seven brothers. The first brother took a wife and died without children.
[LUK.20.30] And the second [§]
kai ho deuteros
This is a phrase from the Greek New Testament. "kai" means "and". "ho" is the definite article "the". "deuteros" means "second". Therefore, the phrase literally translates to "and the second".
[LUK.20.31] And the third took her, and likewise also the seven did not leave behind children, and they died. [§]
kai ho tritos elaben auten, hosautos de kai hoi hepta ou katelipon tekna kai apethanon.
This verse comes from a non-canonical text. It describes a situation where a third entity takes a woman, and similarly, seven others do not leave behind children and they die. The names of God are not present in this verse, so the translation will focus on literal meaning of the other words.
[LUK.20.32] After this, the woman died. [§]
hoos-ter-on kai hee goo-nay ap-eth-an-en
This verse is from the Septuagint, the Greek translation of the Old Testament. It describes the death of Sarah. "Hoo-ster-on" means later or afterwards. "Kai" means and. "Hee" is the definite article "the". "Goo-nay" is woman. "Ap-eth-an-en" means she died.
[LUK.20.33] Therefore, concerning the woman in the resurrection, whose wife will she be? For the seven brothers possessed her as a wife. [§]
hay ghee-neh hoon en tay ah-nah-stah-seh tees teen-os ow-ton ghee-neh-tai? hoy gar hep-tah es-khon ow-teen ghee-nai-kah.
This verse discusses the matter of a woman in the resurrection and whose wife she will be. It poses a hypothetical situation of seven brothers who all had the same wife during their lives. The question is raised about her marital status in the afterlife.
[LUK.20.34] And Jesus said to them: The sons of this age marry and are given in marriage, [§]
kai eipen autois ho Iesous: hoi huioi tou aionos toutou gamousin kai gamiskontai
This verse is from the Gospel of Luke (Luke 20:34-35). It describes Jesus’ response to a question about resurrection and marriage. The verse concerns ‘the sons of this age’ who marry and are given in marriage. ‘Aion’ generally refers to an age, a period of time, or eternity. Here it seems to denote the current age or world. ‘Gamousin’ and ‘gamiskontai’ are both forms of the verb ‘to marry,’ the first relating to the person doing the marrying and the second relating to the person being given in marriage.
[LUK.20.35] But those who are considered worthy to attain that age and the resurrection from the dead do not marry, nor are they given in marriage. [§]
hoi de kataksiōthēn tou aiōnos ekeinou tuchin kai tēs anastaseōs tēs ek nekrōn oute gamousin oute gamizontai
This verse describes those who are considered worthy to attain that age and the resurrection from the dead. It states they neither marry nor are given in marriage. The text speaks of a future state of being beyond earthly relationships.
[LUK.20.36] Nor indeed are they still able to die, for they are like angels and are sons of God, being sons of the resurrection. [§]
oo-deh gar a-po-tha-neen ef-tee doo-na-tai, ee-san-geh-loi gar ei-sin kai hu-ee-oi ei-sin the-oo tees a-na-sta-se-os hu-ee-oi on-tes.
This verse discusses beings who cannot die because they are like angels and are sons of God, specifically sons of the resurrection. 'oo-deh gar' means 'nor indeed'. 'a-po-tha-neen' means 'to die'. 'ef-tee' means 'yet'. 'doo-na-tai' means 'they are able'. 'ee-san-geh-loi' means 'angels'. 'ei-sin' means 'they are'. 'hu-ee-oi' means 'sons'. 'the-oo' means 'God'. 'tees a-na-sta-se-os' means 'of the resurrection'. 'on-tes' means 'being'.
[LUK.20.37] For indeed the dead are raised, and Moses testified at the bush, as He says, my Lord the God of Abraham, and the God of Isaac, and the God of Jacob. [§]
hoti de egeirontai hoi nekroi, kai Moyses emenusen epi tes batou, hos legei kurion ton theon Abraam kai theon Isaak kai theon Iakob.
This verse discusses the resurrection of the dead and references God's revelation to Moses at the burning bush, where God identified Himself as the God of Abraham, Isaac, and Jacob. 'Hoti de' means 'for indeed'. 'Egeirontai' means 'are raised'. 'Hoi nekroi' means 'the dead'. 'Moyses' is Moses. 'Emenusen' means 'appeared'. 'Epi tes batou' means 'at the bush'. 'Hos legei' means 'as He says'. 'Kurion' means 'Lord'. 'Ton theon' means 'the God'. 'Abraam' is Abraham. 'Isaak' is Isaac. 'Iakob' is Jacob.
[LUK.20.38] God is not a God of dead ones, but a God of living ones, for all live to him. [§]
ho theos de ouk estin nekron alla zonton, pantes gar auto zoosin.
This verse states that God is not a God of the dead, but a God of the living, for all live to him. 'Theos' means 'God'. 'Ouk estin' means 'is not'. 'Nekron' means 'dead ones'. 'Zonton' means 'living ones'. 'Pantes' means 'all'. 'Auto' is a pronoun meaning 'to him'. 'Zoosin' means 'they live'.
[LUK.20.39] And having responded, some of the scribes said, "Teacher, you have spoken well." [§]
A-po-kree-then-tes de ti-nes ton gram-ma-teon ei-pon: dee-dahs-kah-leh, kah-los ei-pas.
This verse comes from the New Testament. It describes some scribes responding to a teacher. The verse literally means 'Having answered, some of the scribes said: Teacher, well you said.' The intent is that they are agreeing with something the teacher said.
[LUK.20.40] For he no longer dared to ask him anything. [§]
ou-ke-ti gar etol-mon ep-er-o-tan au-ton ou-den.
This verse is from the New Testament, specifically from the account of the healing of the man born blind in the Gospel of John. The verse describes the man's father's fear of acknowledging Jesus publicly after learning about the healing. "ou-ke-ti" means 'no longer'. "gar" means 'for'. "etolmon" comes from the verb "tolmao" meaning 'to dare' or 'to venture', and here it is used negatively – 'did not dare'. "ep-er-o-tan" means 'to ask'. "au-ton" means 'him'. "ou-den" means 'anything'. The verse as a whole indicates the man's father was afraid to answer any further questions about Jesus.
[LUK.20.41] And he said to them, "How is it that they say the Christ is the son of David?" [§]
Ei-pen de pros autous: pos legousin ton khriston einai Dauid huion?
This verse is from the Gospel of Luke, chapter 2, verse 41. It asks how people can say that the Christ is the son of David. The words used are standard Koine Greek, common in the New Testament.
[LUK.20.42] For David himself says in the book of Psalms, "My Lord said to my Lord, ‘Sit at my right hand.’ [§]
autos gar Dauid legei en biblo psalmōn: eipen kurios tō kurio mou: kathou ek dexion mou
This verse is from the Septuagint, the Greek translation of the Hebrew scriptures. "autos" means "he"; "gar" means "for"; "Dauid" is "David"; "legei" means "says"; "en biblo psalmōn" means "in the book of Psalms"; "eipen" means "said"; "kurios" means "my Lord"; "tō kurio mou" means "to my Lord"; "kathou" means "sit"; "ek dexion mou" means "at my right hand". The verse is a quotation from Psalm 110:1.
[LUK.20.43] Until I place your enemies under the footstool of your feet. [§]
eh-os ahn tho toos ehkh-throos soo hoo-po-po-dee-on ton po-don soo
This verse appears to be a quote from Psalm 110:1, but is written in ancient Greek. It speaks of a time until the speaker’s enemies are made a footstool for the speaker’s feet. 'ehos' means 'until'. 'ahn' means 'that'. 'tho' means 'I place'. 'toos' means 'your'. 'ehkh-throos' means 'enemies'. 'hoo-po-po-dee-on' means 'footstool'. 'ton' means 'of the'. 'po-don' means 'feet'. 'soo' means 'you'. Since the verse is referring to God, the ‘you’ is referring to God.
[LUK.20.44] David therefore calls my Lord, and how is He son of Him? [§]
David therefore my Lord calls Him, and how son of Him is?
This verse discusses David referring to someone as "my Lord" and questioning how that person can simultaneously be his son. We are translating the Greek terms literally, focusing on direct equivalents rather than traditional theological interpretations. "Kyrios" is directly translated as "my Lord", reflecting the possessive nature of the Greek. The question structure reflects the Greek word order. We are attempting a direct, word-for-word translation maintaining grammatical correctness in English.
[LUK.20.45] As the whole crowd was listening, he said to his disciples. [§]
Akouontos de pantos tou laou eipen tois mathetais [autou].
This verse is from the Gospel of Luke. 'Akouontos' means 'while hearing' or 'as the whole crowd was listening'. 'De' functions as 'and' or 'now'. 'Pantos tou laou' means 'of all the people' or 'the whole crowd'. 'Eipen' means 'he said'. 'Tois mathetais' means 'to the disciples'. '[Autou]' means 'his', referring to the speaker.
[LUK.20.46] Be cautious of the scribes who desire to walk in robes, and who love greetings in the marketplaces, and the first seats in the synagogues, and the first places at the dinners. [§]
prosechete apo ton grammateon ton thelonton peripatein en stolais kai philounton aspasmus en tais agorais kai protokathedrias en tais synagogais kai protoklisias en tois deipnois
This verse warns against the scribes who enjoy outward displays of religious devotion. "Scribes" were experts in religious law. The verse describes their love of public displays - long robes, greetings in the marketplace, the best seats in the synagogue, and the place of honor at feasts. This suggests hypocrisy, where outward appearance is valued more than inward piety.
[LUK.20.47] The ones consuming the houses of widows and making lengthy prayers under the pretense of piety, these ones will receive a greater judgment. [§]
hoi katesthioousin tas oikias ton cheron kai profasei makra proseuchontai: houtoi lempsontai perissoteron krima.
This verse describes people who consume the houses of widows and make lengthy prayers under the pretense of piety. It states that these people will receive a greater judgment. The verse uses descriptive language to portray a severe moral failing and its consequences. 'hoi' is the definite article 'the'. 'katesthioousin' means 'they consume'. 'tas oikias' is 'the houses'. 'ton cheron' is 'of widows'. 'kai' means 'and'. 'profasei' means 'under the pretense of'. 'makra' means 'long'. 'proseuchontai' means 'they pray'. 'houtoi' means 'these'. 'lempsontai' means 'they will receive'. 'perissoteron' means 'more'. 'krima' means 'judgment'.
LUK.21
[LUK.21.1] And having looked up, he saw those casting their gifts into the treasury, and these gifts were plentiful. [§]
Anablepsas de eiden tous ballontas eis to gazophulakion ta dora autōn plousious.
This verse describes someone looking up and seeing people casting their gifts into the treasury, and these gifts are rich or plentiful. 'Anablepsas' means 'having looked up'. 'De' is a connective particle, meaning 'and' or 'now'. 'Eiden' means 'he saw'. 'Tous ballontas' refers to 'those casting'. 'Eis to gazophulakion' means 'into the treasury'. 'Ta dora autōn' means 'their gifts'. 'Plousious' means 'rich' or 'plentiful'.
[LUK.21.2] And someone saw a poor widow depositing two small coins there. [§]
ei-den de ti-na chee-ran pe-ni-khra bal-lou-san ek-ei lep-ta du-o
This verse describes someone seeing a poor widow putting in two small coins. The original Greek uses descriptive adjectives for 'widow' and 'coins', and the verb 'to put in' or 'deposit'.
[LUK.21.3] And he said: truly I tell you that this widow, this poor one, has contributed more than all of them. [§]
kai eipen: alethos lego humin hoti he chira hauti he ptochos pleion panton ebalen
This verse is from the Gospel of Luke (21:3) and describes a poor widow who gave more to the Temple treasury than all the rich people. The verse literally means 'and he said: truly I say to you that this widow, this poor one, more than all has put in'.
[LUK.21.4] For all of these contributed from their abundance into the gifts, but she, from her want, contributed all of the life which she possessed. [§]
pan-tes gar hoo-toi ek too pe-ris-seu-on-tos au-tois e-ba-lon eis ta do-ra, ha-oo-tay de ek too hoos-te-re-ma-tos au-tees pan-ta ton bee-on hon ei-chen e-ba-len.
This verse describes people contributing to gifts. 'All of these' (pan-tes gar hoo-toi) contributed from their abundance (too pe-ris-seu-on-tos). However, 'she' (ha-oo-tay) contributed from her want (too hoos-te-re-ma-tos) and gave everything she had (pan-ta ton bee-on hon ei-chen).
[LUK.21.5] And some people saying concerning the Temple that it was adorned with good stones and votive offerings, He said... [§]
kai tinon legonton peri tou hierou hoti lithois kalois kai anathemasin kekosmetai eipen
This verse comes from the Gospel of Luke, chapter 2, verse 46. It describes some people commenting about the Temple in Jerusalem, saying it was decorated with beautiful stones and votive offerings. Then, it states that Jesus spoke.
[LUK.21.6] These things that you observe will come to be days in which not a stone will be left upon a stone which will not be destroyed. [§]
tau-ta ha the-o-re-i-te el-eu-so-men-tai he-me-rai en hais ou aphe-the-setai li-thos epi li-tho hos ou kata-lu-the-setai.
This verse discusses days to come where stones will not be left upon stones. The original Greek uses 'tauta', meaning 'these things', 'theoreite', meaning 'you behold' or 'you observe', 'eleusontai', meaning 'will come', 'hemerai', meaning 'days', 'en hais', meaning 'in which', 'aphethesetai', meaning 'will be left', 'lithos', meaning 'stone', 'epi litho', meaning 'upon stone', and 'kataluthesetai', meaning 'will be destroyed'. The verse speaks of complete destruction.
[LUK.21.7] And they questioned him, saying, "Teacher, when will these things be, and what is the sign when these things are about to happen?" [§]
Epērotēsan de autōn legontes, didaskale, pote oun tauta estai kai ti to sēmeion hotan mellēi tauta ginesthai?
This verse comes from the Gospel of Matthew (24:3) and represents a question put to Jesus by his disciples. They are asking when the destruction of the temple and the end of the age will occur and what sign will indicate that these things are about to happen. The original text is Koine Greek, not a name of God and therefore doesn't require a literal translation of a divine title.
[LUK.21.8] But he said: "Look, do not be deceived, for many will come using my name saying: ‘I am,’ and: the time is near. Do not follow after them. [§]
ho de eipen: blepete me planethete: polloi gar eleusontai epi to onomati mou legontes: ego eimi, kai: ho kairos eggiken. me poreuthete opiso auton.
This verse comes from the Gospel of Matthew (24:4) and is a warning about false messiahs. It literally means 'But he said: look, do not be led astray, for many will come upon the name of mine saying: I am, and: the time has drawn near. Do not go behind them.' The phrase 'upon the name of mine' is important, as it indicates that these false figures will claim authority *because* of the divine name. The phrase 'I am' is a direct reference to the divine self-disclosure in Exodus 3, and its use by false prophets is therefore particularly deceptive.
[LUK.21.9] But when you hear of wars and upheavals, do not be discouraged. For it is necessary that these things happen first, however, the end does not follow immediately. [§]
hotan de akousēte polemous kai akatastasis, mē ptoēthēte; dei gar tauta genesthai prōton, all’ ouk eutheōs to telos.
This verse discusses hearing of wars and disturbances and advises against being frightened. It explains these events must happen first, but they do not immediately signify the end.
[LUK.21.10] Then he said to them: A nation will rise up against a nation, and a kingdom against a kingdom. [§]
Tote elegen autois: egerthēsetai ethnos ep' ethnos kai basileia epi basileian.
This verse is from Luke 21:10 in the original Greek. It describes a time of conflict and upheaval where nations and kingdoms will rise against each other. The words 'ethnos' and 'basileia' are key here, representing 'nation' and 'kingdom' respectively. We will translate these literally, avoiding traditional theological interpretations embedded in existing translations. Because the verse is prophetic, a more literal translation better reflects the original intent.
[LUK.21.11] Great earthquakes will certainly be, and famines in various places, and plagues will exist. Also, terrors and great signs from the heavens will be. [§]
seismoi te megaloi kai kata topous limoi kai loimoi esontai, phobetratra te kai ap’ ouranou semeia megala estai.
This verse describes a period of great upheaval and signs in the heavens. "Seismoi" refers to earthquakes, "limoi" to famines, and "loimoi" to plagues. "Phobetratra" indicates terrors or frightening events, while "semeia" means signs or wonders. The verse suggests these events will occur in various places ('kata topous') and originate from the heavens ('ap’ ouranou').
[LUK.21.12] But before all these things, they will lay their hands on you and persecute you, delivering you up to gatherings and prisons, being brought before rulers and leaders for the sake of the name of God. [§]
Pro de touton panton epibalousin eph humas tas cheiras auton kai dioksousin, paradidontes eis tas synagogas kai phylakas, apagomenous epi basileis kai hegemonas heneken tou onomatos mou.
This verse describes a time when believers will be persecuted and handed over to authorities because of their faith. The phrase 'because of my name' indicates that this persecution is directed at those who identify with and proclaim the divine name.
[LUK.21.13] It will become for you as a testimony. [§]
apo-beh-set-ai hoo-meen eis mar-tu-ree-on
This verse is from the Septuagint (Greek translation of the Hebrew Bible). It means 'it will become to you as a testimony'. The verb 'apobēsetai' is a future passive indicative form of 'apōbēsomai' meaning 'to become, befall, happen to'. 'Humin' is the dative plural pronoun meaning 'to you'. 'Eis' is a preposition meaning 'into, to'. 'Marturion' is a neuter noun meaning 'testimony'.
[LUK.21.14] Therefore, place in your hearts not to pre-plan a defense. [§]
the-te oun en tais kardiais humōn mē promeletān apologēthēnai
This verse is from the Greek text, not the original texts containing the names of God. It instructs listeners not to pre-plan a defense. As the prompt requests translation of the names of God literally, and this verse does not contain any of those names, it will be translated directly. The prompt also asks to arrange the translation such that the grammar and sentence structure is proper English. The verse will be translated using the most commonly understood modern English.
[LUK.21.15] For I will give to you a mouth and wisdom, which the opponents opposing you will not be able to withstand or contradict, all of them. [§]
ego gar doso humin stoma kai sophian hae ou dunēsontai antisteinai ē anteipein hapantes hoi antikeimenoi humin.
This verse originates from Luke 21:15 in the New Testament. It speaks of God providing a mouth and wisdom to those facing opposition, a power which their opponents will be unable to resist or contradict. The original verse is in Koine Greek.
[LUK.21.16] And you will be handed over by parents and brothers and relatives and friends, and they will put to death some of you. [§]
paradothesethe de kai hupo goneon kai adelphon kai suggeneon kai philōn, kai thanatōsousin ex humōn
This verse discusses being handed over by family and friends, and ultimately being put to death. "paradothesethe" means "you will be handed over". "de" is a connective word, like "and" or "also". "hupo" means "by". "goneon" means "parents". "adelphon" means "brothers". "suggeneon" means "relatives". "philōn" means "friends". "thanatōsousin" means "they will kill". "ex humōn" means "from among you".
[LUK.21.17] And you will be hated by all on account of the name of God. [§]
kai eseesthe misoomenoi hupo panton dia to onoma mou
This verse comes from the Gospel of Matthew 10:22. It states that followers will be hated by everyone because of the name. The name refers to Yahveh, or God.
[LUK.21.18] And not a hair from your heads will be lost. [§]
kai thrix ek tes kephales humon ou me apoletai
This verse is from the Gospel of Luke 21:18. It states that not a hair of your heads will perish. The verse speaks of perseverance and divine protection. There are no divine names in this verse.
[LUK.21.19] In your patience, you have acquired your souls. [§]
en tay hypomonay hymon ktēsasthē tas psychas hymon
This verse is from the Greek New Testament. It speaks about acquiring or gaining possession of your souls through patience. "En" means 'in', "tay" means 'the', "hypomonay" means 'patience', "hymon" means 'of you', "ktēsasthē" means 'you have acquired', and "tas psychas hymon" means 'your souls'.
[LUK.21.20] But when you see Jerusalem encircled by camps of soldiers, then understand that its desolation has drawn near. [§]
Hotan de idete kukloumenen hypo stratopedon Ierousalem, tote gnote hoti engiken he eremosis autes.
This verse describes a sign indicating the imminent destruction of Jerusalem. It states that when one sees Jerusalem surrounded by armies, they should understand that its desolation is near. The verse uses terms related to seeing, surrounding, armies, understanding, and nearness of destruction.
[LUK.21.21] Then, let those in Judea flee to the mountains, and let those in the midst of it depart, and let those in the countryside not enter it. [§]
toh-teh hoi en tee yoo-dai-ah foo-yeh-toe-san eis tah oreh kah-ee hoi en mes-oh au-tees ek-kho-rei-to-san kah-ee hoi en tais kho-rais mee eis-er-khes-tho-san eis au-teen
This verse comes from a non-Biblical source. It appears to be a warning for people in Judea to flee to the mountains, those in the city to leave it, and those in the countryside to avoid entering it. It is likely a warning of impending danger or invasion. The names of God are not present in this verse.
[LUK.21.22] That these are the days of vengeance, for all the written things may be fulfilled. [§]
hoti hemeerai ekdikeos aoutai eisin tou plesthenai panta ta gegrammena
This verse speaks of days of vengeance being those in which all things written will be fulfilled. 'Hoti' means 'that' or 'because'. 'Hemeerai' means 'days'. 'Ekdikeos' means 'of vengeance'. 'Aoutai' means 'these'. 'Eisin' means 'are'. 'Tou plesthenai' means 'for being filled' or 'that may be fulfilled'. 'Panta' means 'all'. 'Ta gegrammena' means 'the things written'.
[LUK.21.23] Woe to those who carry within their bellies and to those who nurse during those days, for there will be great distress upon the land and wrath toward this people. [§]
woe to those having in belly and those nursing in those days, for there will be necessity great upon the land and wrath to the people this
This verse comes from Luke 21:23. It is a warning about the difficulties faced by pregnant and nursing women during a time of great tribulation. The original text uses a very direct and literal phrasing, which is reflected in this translation. The structure is intentionally kept close to the original word order to demonstrate the literal approach. The word 'woe' is retained as it captures the feeling of the original exclamation.
[LUK.21.24] And they will fall by the mouth of swords and will be taken captive into all nations, and Jerusalem will be trampled upon by nations, until times of nations are completed. [§]
kai pesountai stomati machairis kai aichmalotisthesontai eis ta ethne panta, kai Ierousalem estai patoumeni upo ethnōn, achri hou plērōthōsin kairoi ethnōn.
This verse describes a period of hardship and subjugation for Jerusalem and its people. It states they will fall by the sword and be taken captive to all nations. Jerusalem will be trampled upon by the nations until a time of the nations is fulfilled. The original text is in Koine Greek.
[LUK.21.25] And signs will be in the sun and the moon and the stars, and on the earth a gathering of nations will be in distress with the sound of the sea and of waves. [§]
kai esontai semeia en helioi kai selene kai astrois, kai epi tes ges synoche ethnōn en aporia ēchous thalassas kai salou
This verse describes signs appearing in celestial bodies and disturbances on earth. 'kai' means 'and'. 'esontai' means 'will be'. 'semeia' means 'signs'. 'en' means 'in'. 'helioi' means 'sun'. 'selene' means 'moon'. 'astrois' means 'stars'. 'epi' means 'on'. 'tes ges' means 'the earth'. 'synoche' means 'a gathering/commotion'. 'ethnōn' means 'of nations'. 'en aporia' means 'in perplexity/distress'. 'ēchous thalassas' means 'sound of the sea'. 'salou' means 'and of waves.
[LUK.21.26] People will lose their spirit from fear and the expectation of those things coming upon the inhabited earth, for the powers of the heavens will be shaken. [§]
apo-psu-chon-ton an-thro-pon apo pho-vo-u kai pros-do-ki-as ton ep-er-kho-men-on te oik-ou-me-ne, hai gar du-na-meis ton ou-ra-non sa-leu-the-so-ntai.
This verse describes people fainting from fear and expectation of things coming upon the inhabited earth. It states that the powers of the heavens will be shaken. The original text uses a complex sentence structure and vocabulary common in the New Testament. The phrase 'apo psuchon' signifies a loss of soul or spirit, often translated as 'faint.' 'ProsdoKia' carries the sense of anticipating something with excitement or dread.
[LUK.21.27] And then they will see the son of the human coming in a cloud with power and much glory. [§]
kai tote opsontai ton huion tou anthropos erchomenon en nephelei meta dunameos kai doxes polles.
This verse describes a vision of the "Son of Man" coming with power and great glory. The names used are descriptive titles, not proper names that require specific translation. "Huion tou anthropos" literally means "son of the human", and is a common Jewish idiom for a human being, or a representative human.
[LUK.21.28] And when these things begin to happen, raise yourselves up and lift up your heads, because near is your redemption. [§]
ar-kho-men-on de tou-ton gin-es-thai an-a-ku-psa-te kai ep-ar-a-te tas ke-fa-las hu-mon, di-o-ti eg-gi-zei he a-po-lu-tro-sis hu-mon.
This verse comes from Luke 21:28. It speaks of signs preceding redemption. 'Arkhomenon de touton' means 'when these things begin to happen'. 'Anakupsate' is a command to 'lift up' or 'raise up'. 'Eparate tas kephalas humon' means 'lift up your heads'. 'Dioti eggizei he apolutrosis humon' means 'because near is your redemption'. The verse is giving instruction to a people anticipating a coming event.
[LUK.21.29] And he spoke a parable to them: Behold the fig tree and all the trees. [§]
Kai eipen parabolen autois. Ideete ten syken kai panta ta dendra.
This verse comes from the Gospel of Luke. 'Kai' means 'and'. 'Eipen' means 'he said'. 'Parabolen' means 'a parable'. 'Autois' means 'to them'. 'Ideete' is an imperative form of 'to see', meaning 'look' or 'behold'. 'Ten syken' means 'the fig tree'. 'Kai panta ta dendra' means 'and all the trees'.
[LUK.21.30] When things already appear, observing from themselves, know that summer is already near. [§]
hotan probalosin eede, blepontes aph’ heauton ginoskete hoti eede eggus to thermos estin
This verse discusses recognizing the approach of summer. It states that when things begin to appear, observing from themselves, one should know that summer is near. The language implies an observational understanding, recognizing summer’s arrival through natural indicators.
[LUK.21.31] Thus, you also, when you see these things happening, understand that the kingdom of God is near. [§]
houtos kai humeis, hotan idete tauta ginomena, ginoskete hoti eggus estin he basileia tou theou.
This verse is from the New Testament, specifically Luke 21:31. It instructs the audience to recognize the signs of the times as indicators that the kingdom of God is near. We are translating 'theou' as 'of God', and not attempting to translate any other Greek words other than to provide context.
[LUK.21.32] Truly I say to you that this generation will not pass away until all things happen. [§]
Amen lego humin hoti ou me parelthei he genea haute heos an panta genetai.
This verse is from the Gospel of Matthew 24:34. It uses the word "Amen" which is a direct affirmation, often translated as "Truly" or "Very truly". The verb "parelthei" indicates passing away or disappearing. "Genea" means generation. "Heos an" signifies "until". "Panta" means "all things". "Genetai" means "will come to pass" or "will happen".
[LUK.21.33] The heavens and the earth will pass away, but my words will never pass away. [§]
ho ouranos kai he ge pareleusontai, hoi de logoi mou ou me pareleusontai.
This verse originates from the Gospels (Matthew 24:35, Mark 13:31, Luke 21:33). It speaks of the impermanence of heaven and earth contrasted with the eternal nature of God’s words. ‘Ouranos’ means ‘heaven’ or ‘the heavens’. ‘Ge’ means ‘earth’. ‘Pareleusontai’ means ‘will pass away’. ‘Hoi’ is the definite article ‘the’ in the plural nominative masculine. ‘Logoi’ means ‘words’. ‘Mou’ is ‘my’. ‘Ou me’ is a double negative, meaning ‘never’.
[LUK.21.34] Pay attention to yourselves, lest your hearts become burdened with revelry and drunkenness and the cares of life, and that day come upon you suddenly. [§]
Prosechete de heautois mēpote barithōsin hymōn hai kardiai en kraipalei kai methei kai merimnais biōtikais kai epistē eph’ hymas aiphidios hē hēmera ekeinē
This verse is from Luke 21:34 in the Greek New Testament. It's a warning about being weighed down by worldly cares and distractions, and the need to be prepared for the unexpected return of Yahveh. "Prosechete" means 'pay attention'. "De" is 'and'. "Heautois" refers to 'yourselves'. "Mēpote" means 'lest' or 'that not'. "Barithōsin" means 'be burdened'. "Hymōn" means 'of you'. "Hai kardiai" means 'the hearts'. "En kraipalei kai methei" means 'in revelry and drunkenness'. "Kai merimnais biōtikais" means 'and cares of life'. "Kai epistē" means 'and come'. "Eph’ hymas" means 'upon you'. "Aiphidios" means 'suddenly'. "Hē hēmera ekeinē" means 'that day'.
[LUK.21.35] Like a snare, for it will come upon all those who are facing the surface of all the earth. [§]
hos pagis: epeiseleusetai gar epi pantas tous kathemenous epi prosopon pasēs tēs gēs.
This verse uses language evocative of a trap or snare, and describes something coming upon all those facing the surface of the earth. It's highly metaphorical, suggesting a pervasive and unavoidable event. The original language is Koine Greek.
[LUK.21.36] Be watchful therefore in all times, praying that you may be able to overcome, to escape all these things which are about to happen, and to stand before the Son of Man. [§]
agrypnete de en panti kairoi deomenoi hina katischusete ekphygein tauta panta ta mellonta ginesthai kai stathnai emprosthen tou huiou tou anthropou.
This verse is an exhortation to vigilance in prayer, to be able to escape future events and stand before the Son of Man. The words are from the New Testament, specifically Luke 21:36. 'Agrypnete' means 'be watchful' or 'stay awake'. 'Deomenoi' is related to prayer and supplication. 'Katischusete' suggests being able to overcome or prevail. 'Ekphygein' implies escape or avoidance. 'Ta mellonta ginesthai' refers to things that are about to happen. 'Emprosthen' means 'before' or 'in the presence of'. 'Tou huiou tou anthropou' is a title for Jesus.
[LUK.21.37] And it happened that during the days, he was teaching in the holy place, and during the nights, going out, he stayed in the mountain called Olives. [§]
en de tas hemeras en to hiero didaskon, tas de nuktias exerchomenos eulizeto eis to oros to kaloumenon Elaion.
This verse describes a pattern of activity: during the days, someone was teaching in the temple, and during the nights, they went out and stayed on the Mount of Olives. The original language is Koine Greek.
[LUK.21.38] And all the people rose early to go to him in the temple to hear him. [§]
kai pas ho laos orthrizen pros auton en to hiero akouein autou
This verse is from the Septuagint, the Greek translation of the Hebrew Bible. 'kai' means 'and', 'pas' means 'all', 'ho laos' means 'the people', 'orthrizen' means 'rose early', 'pros auton' means 'to him', 'en to hiero' means 'in the temple', and 'akouein autou' means 'to hear him'. It describes all the people rising early to go to the temple to hear God.
LUK.22
[LUK.22.1] Now the festival of unleavened breads, being called Passover, was drawing near. [§]
Heggizehn deh hee heorteh ton azumon hee legomenay pascha.
This verse is from the Gospel of John, chapter 2, verse 23. It describes the approaching festival of unleavened bread, which is called Passover. The word 'haggizehn' is a form of the verb meaning 'was drawing near'. 'Heorteh' means 'festival' or 'feast'. 'Azumon' refers to unleavened bread. 'Legomenay' means 'being called' or 'named'. 'Pascha' is Passover.
[LUK.22.2] And the chief priests and the scribes sought how they might destroy him, for they feared the people. [§]
kai ezeteoun hoi archiereis kai hoi grammateis to pos anelosin auton, ephobounto gar ton laon.
This verse describes the chief priests and scribes seeking a way to destroy Jesus, because they feared the people. "Archiereis" refers to the chief priests, "grammateis" to the scribes, and "laon" to the people. The verb "anelosin" suggests a complete destruction or abolishment. "Ephobounto" means "they feared."
[LUK.22.3] And Satan entered into Judas, the one called Iscariot, being from the number of the twelve. [§]
eis-el-then deh sat-an-as eis yoo-dan ton kal-oo-men-on is-kar-ee-o-ten, on-ta ek too a-ree-thmoo ton dvo-deka
This verse describes Satan entering Judas Iscariot, who was among the twelve. "Eis" means "into". "El" is the root for "God", but here is used as a prefix, denoting "to". "Sat-an-as" is the proper name Satan. "Yoo-dan" is the name Judas. "Ton" is a definite article, denoting "the". "Kal-oo-men-on" means "called". "Is-kar-ee-o-ten" is the name Iscariot. "On-ta" means "being". "Ek" means "from". "Too" is a definite article, denoting "the". "A-ree-thmoo" means "number". "Dvo-deka" means "twelve".
[LUK.22.4] And having gone, he conversed with the chief priests and the commanders about how to hand him over to them. [§]
kai apelthon synelalhesen tois archiereusysin kai strategoisin to pos autois paradōsei auton.
This verse describes someone going to the chief priests and commanders to discuss how to hand someone over to them. 'kai' means 'and'. 'apelthon' is the aorist participle of 'apello', meaning 'having gone'. 'synelalhesen' is the aorist tense of 'synlaleō', meaning 'to converse with'. 'tois archiereusysin' is the dative plural of 'archiereus', meaning 'to the chief priests'. 'kai strategoisin' means 'and to the commanders'. 'to pos' means 'how'. 'autois' is the dative plural pronoun, meaning 'to them'. 'paradōsei' is the future active indicative of 'paradidōmi', meaning 'he will hand over'. 'auton' is the accusative pronoun, meaning 'him'.
[LUK.22.5] And they rejoiced and agreed to give him silver. [§]
kai echarēsan kai synethento autō argyrion dounai.
This verse comes from the New Testament, specifically Matthew 2:10. It describes the Magi rejoicing and offering gifts to the newborn Jesus. The verse details their happiness and willingness to give him silver. The original text is Greek, but the request specifies translation of names of God in a literal manner, which is not relevant here as there are no names of God in this verse. It is included for completeness.
[LUK.22.6] And he confessed, and he sought an opportunity to deliver him up to them apart from the crowd. [§]
kai exomologesen, kai ezetei eukairian tou paradounai auton ater ochlou autois
This verse comes from the Gospel of Luke. It describes Judas Iscariot seeking an opportunity to betray Jesus. "Exomologesen" means he confessed or acknowledged something, likely the offer of money from the chief priests. "Ezetei" means he sought or looked for. "Eukairian" means opportunity or suitable time. "Paradounai" means to deliver up or hand over. "Ater ochlou" means without a crowd. "Autois" refers to them, the chief priests.
[LUK.22.7] And the day of the Gods of unleavened things arrived, in which it was required to sacrifice the Passover. [§]
El-lo-heem dee hah yohm hah-az-yee-mohn, en hee day thee-sah-khai toh pahs-khah
This phrase refers to the Day of Unleavened Bread, the day on which the Passover sacrifice was required. 'El-lo-heem' means 'the Gods', 'hah yohm' means 'the day', 'hah-az-yee-mohn' means 'of unleavened things', 'en hee' means 'in which', 'day' means 'required', and 'tohs pahs-khah' means 'the Passover'.
[LUK.22.8] And he sent Peter and John, saying, "Having gone, prepare the Passover for us so that we may eat." [§]
kai apesteilen Petran kai Ioannen eipon poreuthentes hetoimasate hemin to pascha hina phagomen.
This verse comes from the Gospel of Luke (22:8) and details Jesus instructing Peter and John to prepare the Passover meal. 'kai' means 'and', 'apesteilen' means 'he sent', 'Petran' is Peter, 'kai' again means 'and', 'Ioannen' is John, 'eipon' means 'saying', 'poreuthentes' means 'having gone', 'hetoimasate' means 'you prepare', 'hemin' means 'for us', 'to pascha' means 'the Passover', 'hina' means 'so that', 'phagomen' means 'we may eat'.
[LUK.22.9] And they said to him, "Where do you wish us to make preparations?" [§]
hoi de eipan auto pou theleis hetoimasomen
This verse is from the New Testament, specifically Mark 14:12. It asks Jesus where he wants them to prepare the Passover meal. The original Greek is fairly straightforward: 'And they said to him, where do you want us to prepare?' The names of God are not present in this verse.
[LUK.22.10] And he said to them: Behold, upon your entering into the city, a man carrying a pottery water jar will meet you. Follow him to the house into which he enters. [§]
ho de eipen autois: idou eiselthonton humin eis ten polin sunantesei humin anthropos keramion hydatos bastazon: akolouthesate auto eis ten oikian eis hen eis poreuεται.
This verse describes an encounter with a person carrying a water jar. The speaker instructs the listeners to follow this person to a house. The verse is written in ancient Greek, and this translation focuses on a literal rendering of the words into modern English, avoiding theological interpretations or traditional phrasing. The use of “the Gods” as a translation of Elohim, for instance, intends to reflect the plurality inherent in the original word.
[LUK.22.11] And you will say to the housemaster of the house: ‘My teacher says to you: Where is the guest room where I may eat the Passover with my students?’ [§]
kai ereite to oikodespote tes oikias: legei soi ho didaskalos: pou estin to kataluma opou to pascha meta ton matheton mou phago?
This verse comes from the Gospel of Luke, chapter 22, verse 11. It describes the disciples asking the owner of a house where the upper room is located so they can prepare for the Passover meal with their teacher. The original language is Koine Greek, not the original Biblical languages. We are concerned with literal translation here, so we will proceed based on the Greek words and their root meanings.
[LUK.22.12] And that one will show you a large upper room that is furnished. There, make preparations. [§]
ka-kei-nos hu-min dei-ksei a-na-ga-i-on me-ga es-tro-men-on. e-kei he-toi-ma-sa-te.
This verse appears to be a direct quote from Jesus, as found in the Gospel of Luke, chapter 22, verse 12. The original Greek refers to a large, furnished upper room. The verse is instructing the disciples to prepare this room for the Passover meal. "Anagaion" refers to an upper room, and "estrōmenōn" indicates it is prepared or furnished.
[LUK.22.13] And having gone, they found as he had said to them, and they prepared The Passover. [§]
apeltontes de heuroun kathos eirekei autois kai hetoimasan to pascha
This verse describes the disciples going and finding things as Jesus had told them, and then preparing the Passover meal. The verse originates from a Greek text, but the prompt requires a translation assuming these are names of God. Considering the context of Passover, 'Pascha' is the most likely candidate. Therefore, 'Pascha' will be translated as 'The Passover'. The other words appear to be descriptive and will be translated literally.
[LUK.22.14] And when the hour arrived, he ascended and the apostles were with him. [§]
kai hote egeneto he hora, anepesen kai hoi apostoloi sun auto
This verse is from the New Testament, specifically Luke 24:50. It describes the ascension of Jesus. 'kai' means 'and'. 'hote' means 'when'. 'egeneto' means 'became' or 'happened'. 'he hora' means 'the hour'. 'anepesen' means 'he ascended'. 'hoi apostoloi' means 'the apostles'. 'sun auto' means 'with him'.
[LUK.22.15] And he said to them: "I greatly desired this Passover to eat with you before I suffer." [§]
kai eipen pros autous: epithumia epethumesa touto to pascha phagein meth' hymon pro tou me pathein
This verse comes from the Gospel of Luke, chapter 22, verse 15. It records Jesus saying to his disciples that he has greatly desired to eat this Passover with them before he suffers. The original language is Koine Greek. 'kai' means 'and', 'eipen' means 'he said', 'pros autous' means 'to them', 'epithumia' means 'desire', 'epethumesa' means 'I desired', 'touto' means 'this', 'to pascha' means 'the Passover', 'phagein' means 'to eat', 'meth' hymon' means 'with you', 'pro tou me pathein' means 'before I suffer'.
[LUK.22.16] For I say to you that I will not eat it until the kingdom of God is fulfilled. [§]
lego gar humin hoti ou me phagō auto heōs hotou plērōthē en tē basileia tou theou
This verse is from the New Testament, specifically Luke 22:16. It records Jesus saying that he will not eat again until the kingdom of God is fulfilled. "Lego" means "I say". "Gar" means "for". "Humin" means "to you". "Hoti" means "that". "Ou me" is a double negative meaning "not". "Phagō" means "I will eat". "Auto" means "it". "Heōs hotou" means "until". "Plērōthē" means "is fulfilled". "En" means "in". "Tē basileia" means "the kingdom". "Tou theou" means "of God".
[LUK.22.17] And having received the cup, giving thanks, he said: "Take this and divide it among yourselves." [§]
kai dexamenos poterion efcharistasas eipen: labete touto kai diamerisate eis heautous
This verse is from the New Testament, specifically Luke 22:19. It details a moment during the Last Supper where Yeshua (Jesus) takes a cup, gives thanks, and instructs his disciples to drink from it. The original text is Koine Greek. The names 'Yeshua' and 'God' do not appear in this verse, so a direct translation is sufficient.
[LUK.22.18] For I say to you, that I will not drink from now on from the produce of the vine until the kingdom of God comes. [§]
lego gar humin, hoti ou me pio apo tou nun apo tou genematos tes ampelou heos hou he basileia tou theou elthe
This verse is spoken by Jesus. "lego" means I say. "gar" means for/because. "humin" means to you. "hoti" means that. "ou me" is a strong negative indicating certainty of not doing something. "pio" means I drink. "apo tou nun" means from now. "apo tou genematos" means from the produce. "tes ampelou" means of the vine. "heos hou" means until. "he basileia tou theou" means the kingdom of God. "elthe" means will come.
[LUK.22.19] And having taken bread, giving thanks, he broke it and gave it to them, saying: "This is my body which is given on your behalf; do this in remembrance of me." [§]
kai labon arton efharisteas eklesen kai edoken autois legon: touto estin to soma mou to hyper hymon didomenon: touto poiete eis ten emen anamnesin.
This verse comes from the Gospel of Luke, chapter 22, verse 19. It describes the institution of the Lord's Supper. The verse details Jesus taking bread, giving thanks, breaking it, and giving it to his disciples with specific instructions regarding its meaning and how it should be remembered. The name of God is not directly stated, but the context implies the speaker is the divine Son of God.
[LUK.22.20] And the cup likewise after the meal, saying: This cup is the new covenant in my blood that is being poured out for you. [§]
kai to potirion hosautos meta to deipnesai, legon: touto to potirion he kainē diathēkē en tō haimati mou to hyper hymōn ekchynomenon.
This verse is from the New Testament, specifically Luke 22:20. It recounts Jesus instituting the Lord's Supper. The verse describes Jesus offering a cup after the meal, declaring it represents a new covenant sealed with his blood, which will be poured out for the benefit of those present. The original language is Koine Greek, but the prompt asks for a translation based on literal renderings of divine names should they appear.
[LUK.22.21] But behold, the hand of the one delivering me is with me on the table. [§]
Plen idou he cheir tou paradidontos me met' emou epi tes trapezes.
This verse is from the Gospel of Luke, chapter 22, verse 21. It describes Judas Iscariot, who would betray Jesus. The verse literally states "But behold, the hand of the one delivering me is with me on the table." The context is the Last Supper, where Jesus is foretelling his betrayal. "Plen" is a conjunction meaning "but". "Idou" is an interjection meaning "behold". "Cheir" means "hand". "Tou paradidontos me" means "of the one delivering me". "Met’ emou" means "with me". "Epi tes trapezes" means "on the table".
[LUK.22.22] Because the son of the human is proceeding according to what was determined, but woe to that human through whom he is handed over. [§]
hoti ho huios men tou anthropos kata to horismenon poreuetai, plen ouai to anthropos ekeino di' hou paradidota
This verse is from the Gospel of Luke. It discusses the predetermined path of 'the son of the human', and a woe upon the person through whom betrayal occurs. 'Huios tou anthropos' is a common title for Jesus. 'Horismenon' denotes something fixed or destined. 'Paradidota' means to be handed over, in this case, betrayed.
[LUK.22.23] And they began to discuss with themselves who then is the one from amongst them who is about to do this. [§]
kai autoi artanto suzetein pros heautous to tis ara ei ex autōn ho touto mellōn prassein.
This verse comes from the Gospel of John, chapter 13, verse 25. It describes the disciples questioning amongst themselves who it would be that Jesus would allow to betray him. "Kai" means "and". "Autoi" means "they". "Artanto" means "they began". "Suzetein" means "to discuss". "Pros heautous" means "with themselves". "To tis ara ei" means "who then is". "Ex autōn" means "from amongst them". "Ho touto mellōn prassein" means "the one who is about to do this".
[LUK.22.24] And it came to be that rivalry arose among them, concerning who of them appeared to be greater. [§]
kai egeneto kai philoneikia en autois, to tis autōn dokei einai meizōn
This verse, from Luke 9:46, describes a dispute among the disciples about which of them was the greatest. 'Egeneto' means 'came to be' or 'happened'. 'Philoneikia' refers to rivalry or dispute. 'Autois' means 'among them'. 'Tis autōn' means 'who of them'. 'Dokei' means 'seems' or 'appears'. 'Einai' means 'to be'. 'Meizōn' means 'greater'.
[LUK.22.25] But he said to them: the kings of the nations rule over them, and those who have authority among them are called benefactors. [§]
ho de eipen autois: hoi basileis ton ethnon kurieuousin autōn kai hoi exousiazontes autōn euergetai kalountai
This verse describes how rulers of nations (ethnos) exert authority over the people and are called benefactors when they do good things for them. The verse is presenting a contrast, setting up the difference between earthly rulers and how followers of Yahveh should behave.
[LUK.22.26] But you, do not act in this way. Rather, let the greater one among you become as the younger one, and let the leader become as the servant. [§]
humeis de ou houtos, all’ ho meizon en humin ginestho hos ho neoteros kai ho hegoumenos hos ho diakonon.
This verse is addressing a group of people, telling them not to act in the typical ways of worldly power structures. It speaks of reversing the expected hierarchy, where the greater one among them should become as the younger, and the leader should become as the servant. The verse contrasts their behavior with a different model of interaction. ‘Humeis’ refers to ‘you’ plural. ‘De’ is a connector indicating contrast. ‘Ouch houtos’ means ‘not thus’. ‘All’ is ‘but’. ‘Ho meizon’ means ‘the greater one’. ‘En humin’ means ‘in you’. ‘Ginestho’ means ‘become’. ‘Hos’ means ‘as’. ‘Ho neoteros’ means ‘the younger one’. ‘Kai’ means ‘and’. ‘Ho hegoumenos’ means ‘the leader’. ‘Hos’ means ‘as’. ‘Ho diakonon’ means ‘the servant’.
[LUK.22.27] For who is greater, the one who is reclining or the one who is serving? Is it not the one who is reclining? But I am among you as the one who is serving. [§]
tis gar meizon, ho anakimenos ē ho diakonōn? ouchi ho anakimenos? egō de en mesō humōn eimi hōs ho diakonōn.
This verse asks which is greater: the one reclining (at table) or the one serving? It concludes that the one reclining is greater. Then it states that 'I' (Jesus) am among them as the one serving. The words translated as 'greater' and 'serving' describe roles and status; the reclining person is the guest of honor, the one being served. The 'I' refers to Jesus.
[LUK.22.28] You, however, are those who have remained with me in my trials. [§]
hu-may-ees deh es-teh hoi dee-ah-meh-meh-noh-tes met' emo-oo en tois pay-rahs-mois moo
This verse appears to be from a Greek text, not the original Hebrew texts where names of God are commonly found. However, if we were to approach it with the same literal translation philosophy applied to names of God as you requested, and if 'God' were present within the text, we would translate names literally. Because there is no indication of a name of God within this verse, a direct literal translation of the verse as it is will be provided. This translation assumes the verse speaks of people who remained with 'me' through trials.
[LUK.22.29] And I appoint to you, as my Father appointed to me a kingdom. [§]
ka ego diathetai humin kathos dietheto moi ho pater mou basileian
This verse is from the New Testament, specifically Luke 22:29 in the original Greek. It describes a promise from Jesus to his disciples regarding a kingdom. 'ka ego' means 'and I'. 'diathetai' means 'I bequeath' or 'I appoint'. 'humin' means 'to you'. 'kathos' means 'as'. 'dietheto' means 'bequeathed' or 'appointed'. 'moi' means 'to me'. 'ho pater mou' means 'my father'. 'basileian' means 'a kingdom'. The verse expresses a parallel between what Jesus is doing for his followers and what his Father did for him.
[LUK.22.30] That you might eat and drink at my table in my kingdom, and you will sit on thrones judging the twelve tribes of Israel. [§]
hina esthete kai pinete epi tes trapezes mou en te basileia mou, kai kathesesthe epi thronon tas dodeka phylas krinontes tou Israhel.
This verse is from the New Testament, specifically Luke 22:29-30. It speaks of a future reward for those who have followed Jesus. The verse describes a meal with Jesus where his followers will sit on thrones and judge the tribes of Israel. The original text uses metaphorical language regarding eating and drinking, and sitting on thrones.
[LUK.22.31] Simon Simon, behold, the satan requested you for the purpose of sifting as the wheat. [§]
Simon Simon, behold, the satan requested you for the purpose of sifting as the wheat.
This verse is from Luke 22:31. "Σίμων Σίμων" is simply Simon Simon, a direct address. "ἰδοὺ" means behold. "ὁ σατανᾶς" is 'the satan', referring to the accuser or adversary. "ἐξῃτήσατο" means 'requested' or 'asked for'. "ὑμᾶς" is 'you' (plural). "τοῦ σινιάσαι" is 'for the purpose of sifting'. "ὡς τὸν σῖτον" means 'as the wheat'. The verse describes the satan asking to sift the disciples like wheat.
[LUK.22.32] I, however, pleaded concerning you, that your faith not disappear; and you, at some time having turned back, provide support to your brothers. [§]
ego de edeetheen peri sou hina mee eklipee hee pistis sou; kai su pote epistrephas steerison tous adelphous sou.
This verse is from the Greek text of Luke 22:32. It concerns a prayer for Peter’s faith and an instruction for Peter to strengthen his brothers. The verse literally means ‘I, however, prayed concerning you, that your faith not fail; and you, at some time, having turned back, strengthen your brothers.’ We will be translating this into a form that reflects the original Greek words as literally as possible, while still making grammatical sense in English. ‘I’ refers to Jesus, ‘you’ refers to Peter, and ‘brothers’ refers to the other disciples.
[LUK.22.33] And he said to him, "Yahveh, with you I am ready both into prison and into death to go." [§]
ho de eipen auto: kurie, meta sou hetoimos eimi kai eis phulaken kai eis thanaton poreuesthai.
This verse is from Luke 22:33 in the New Testament. It records Simon Peter telling Yahveh that he is ready to go with him, even to prison and to death. 'ho de' means 'and he', 'eipen' means 'said', 'auto' means 'to him', 'kurie' is 'my Lord', 'meta sou' means 'with you', 'hetoimos eimi' means 'I am ready', 'kai' means 'and', 'eis phulaken' means 'into prison', 'kai' means 'and', 'eis thanaton' means 'into death', and 'poreuesthai' means 'to go'.
[LUK.22.34] And he said, "I tell you, Peter, a rooster will not crow today until you have disowned knowing me three times." [§]
ho de eipen, lego soi, Petre, ou phonesei simeron alektor heos tris me aparnese eidenai.
This verse is from the Gospel of Matthew 26:75, and records a prophecy by Yeshua (Jesus) regarding Peter's denial of him. It literally states that before a rooster crows three times, Peter will have disowned knowing him. The verse contains a negative construction and a future perfect tense, indicating an action completed before a specific time.
[LUK.22.35] And he said to them, "When I sent you without a bag, and sandals, and shoes, did you lack anything?" And they said, "Nothing." [§]
Kai eipen autois. hote apesteila humas ater ballantiou kai peras kai hypodematon, me tinos hysterésate? hoi de eipan: outhenos.
This verse is from the Greek text. It recounts a moment where someone (implied to be Jesus) sent out disciples without provisions. The speaker asks if they lacked anything, and the disciples respond that they lacked nothing. Translating names of God is not relevant here, as this verse does not contain them. It is a direct narrative.
[LUK.22.36] And he said to them, "But now, let the one having a bag take it, and likewise a pouch, and the one not having should sell his garment and buy a sword." [§]
eipen de autois alla nun ho echon ballantion arato homois kai peran kai ho me echon polesato to himation autou kai agorasato machairan
This verse comes from Luke 22:36 in the New Testament. It instructs the disciples to acquire weapons, even if it means selling possessions. 'eipen de autois' means 'and he said to them'. 'alla nun' means 'but now'. 'ho echon ballantion arato' means 'let the one having a bag take it'. 'homois kai peran' means 'similarly and a pouch'. 'kai ho me echon polesato to himation autou kai agorasato machairan' means 'and the one not having should sell his garment and buy a sword'.
[LUK.22.37] For I tell you that this which is written must be fulfilled in me, namely, that I am counted with lawbreakers. And indeed, the completion concerning me also has its end. [§]
lego gar humin hoti touto to gegrammenon dei telesthēnai en emoi, to: kai meta anomon elogisthē: kai gar to peri emou telos echei.
This verse is from the Gospel of Luke 22:37, where Jesus quotes Isaiah 53:12. The verse speaks about the fulfillment of scripture regarding Jesus being counted among transgressors. The original text isn't in the names of God, but it’s important to note the context of fulfillment and Jesus’ identification with those considered lawless. I will not be translating names of God, but providing a literal translation of the verse.
[LUK.22.38] And they said, "my Lord, behold, here are two swords." And He said to them, "It is enough." [§]
hoi de eipan: kurie, idou machairai hode duo. ho de eipen autois: hikanon estin.
This verse comes from the Gospel of Luke, chapter 22, verse 38. The disciples inform Jesus they have two swords. Jesus responds that this is sufficient. 'Kurie' is a respectful address, meaning 'Lord'.
[LUK.22.39] And having gone out, he traveled according to the custom to the mountain of the olive trees, and they followed him, and the students. [§]
Kai exelthohn eporeuthay kata to ethos eis to oros ton elaiyon, akolouthaysan de autoy kai hoi mathetai.
This verse describes Jesus going to the Mount of Olives, and his students following him. "Kai" means "and". "Exelthohn" means "he went out". "Eporeuthay" means "he traveled". "Kata to ethos" means "according to the custom". "Eis to oros ton elaiyon" means "to the mountain of the olive trees". "Akolouthaysan de autoy" means "and they followed him". "Kai hoi mathetai" means "and the students".
[LUK.22.40] And being upon the place, he said to them: Pray not to enter into temptation. [§]
genomenos de epi tou topou eipen autois: proseuchesthe me eiselthein eis peirasmon
This verse is from the Greek text of the Gospel of Luke, chapter 22 verse 40. It describes Jesus, after being in the Garden of Gethsemane, telling his disciples to pray not to enter into temptation. The words themselves are straightforward: 'having become' (or 'being'), 'upon the place', 'he said to them', 'pray', 'not to enter', 'into temptation'. This translation aims for a literal rendering, preserving the original sentence structure as much as possible while still maintaining grammatical correctness in English.
[LUK.22.41] And he himself was torn away from them as a stone’s throw, and having bent his knees, he prayed. [§]
kai autos apespasthe ap' auton hosei lithou bolen kai theis ta gonata proseucheto
This verse describes a separation and a subsequent act of prayer. 'kai' means 'and'. 'autos' means 'he himself'. 'apespasthe' indicates a tearing away or separation. 'ap' auton' means 'from them'. 'hosei lithou bolen' means 'as a stone’s throw'. 'kai theis ta gonata' means 'and having bent the knees'. 'proseucheto' means 'he prayed'. The verse describes someone being torn away from a group and then kneeling to pray.
[LUK.22.42] Saying, "God, if you wish, take away this cup from me. But not my will, rather may your will be done." [§]
legon pater, ei boulei parenengke touto to poterion ap' emou; plen me to thelema mou alla to son ginetheto.
This verse is from the New Testament, specifically Matthew 26:39 or Luke 22:42. It represents Jesus praying in the Garden of Gethsemane before his crucifixion. The verse features direct address to 'Father' (Pater) and a request concerning 'this cup' (poterion) – a metaphor for the suffering he is about to endure. The speaker asks that the cup be taken away, but ultimately submits to the will of God (the Gods). Note that 'Pater' is in the vocative case.
[LUK.22.43] And an angel appeared to him from heaven, strengthening him. [§]
ophthe de autoi angelos ap’ ouranou enischuon auton
This verse describes an angel appearing to someone from heaven, strengthening them. ‘Ophthe’ means ‘appeared’. ‘De’ is a connecting particle meaning ‘and’ or ‘but’. ‘Autoi’ is the dative of ‘autos’, meaning ‘to him’. ‘Angelos’ means ‘messenger’ or ‘angel’. ‘Ap’ ouranou’ means ‘from heaven’. ‘Enischuon’ means ‘strengthening’. ‘Auton’ is the accusative of ‘autos’, meaning ‘him’.
[LUK.22.44] And having become in struggle, he prayed more intensely. And his sweat became as clots of blood descending upon the earth. [§]
kai gomenos en agonía ektenesteron proseúcheto· kai égeneto ho hidrós autoú hosei thrómboi haímátos katabaínontes epì tḕn gḗn.
This verse describes Jesus in intense spiritual struggle, praying with great fervor. His sweat became like drops of blood falling to the ground. The verse employs descriptive language to emphasize the severity of his internal turmoil and the physical manifestation of his distress.
[LUK.22.45] And having risen from the prayer, having come to the disciples, he found them sleeping from the sorrow. [§]
kai anastas apo tees proseuchees elthon pros tous mathetas heuren koimomenous autous apo tees lupees
This verse comes from the Gospel of Luke (22:45). It describes Jesus rising from prayer and finding his disciples asleep, overcome with sorrow. 'kai' means 'and'. 'anastas' means 'having risen'. 'apo tees proseuchees' means 'from the prayer'. 'elthon' means 'having come'. 'pros tous mathetas' means 'to the disciples'. 'heuren' means 'he found'. 'koimomenous' means 'sleeping'. 'autous' means 'them'. 'apo tees lupees' means 'from the sorrow'.
[LUK.22.46] And He said to them, "Why are you sleeping? Rise up and pray, so that you do not enter into temptation." [§]
kai eipen autois ti katheudete anastantes proseuchesthe hina me eiselthete eis peirasmoun
This verse is from the New Testament, specifically from the Gospels. It records a statement made to a group of people, urging them to remain awake and pray to avoid temptation. The original text is in Koine Greek. 'kai' means 'and'. 'eipen' means 'said'. 'autois' means 'to them'. 'ti' means 'what' or 'why'. 'katheudete' means 'are you sleeping'. 'anastantes' means 'having risen' or 'rise up'. 'proseuchesthe' means 'pray'. 'hina' means 'that' or 'so that'. 'me' means 'not'. 'eiselthete' means 'you enter'. 'eis' means 'into'. 'peirasmoun' means 'temptation'.
[LUK.22.47] While he was still speaking, behold, a crowd arrived, and the one called Judas, one of the twelve, was leading them and approached Jesus to kiss him. [§]
eti autou lalountos idou okhlos, kai ho legomenos Ioudas heis ton dodeka proercheto autous kai eggisen to Iesou philesai auton.
This verse describes a crowd approaching Jesus, led by Judas Iscariot, one of the twelve disciples, who intends to betray him with a kiss. 'eti' means 'still'. 'autou lalountos' means 'him speaking'. 'idou' means 'behold'. 'okhlos' means 'a crowd'. 'ho legomenos' means 'the one called'. 'Ioudas' is a proper noun, Judas. 'heis' means 'one'. 'ton dodeka' means 'of the twelve'. 'proercheto' means 'was leading'. 'autous' means 'them'. 'eggisen' means 'approached'. 'to Iesou' means 'to Jesus'. 'philesai' means 'to kiss'. 'auton' refers to 'him', Jesus.
[LUK.22.48] And Jesus said to him, "Judas, will you betray the son of the human being with a kiss?" [§]
Yesous de eipen auto: Youda, philimati ton huion tou anthropos paradidos?
This verse is from the New Testament, specifically from the account of Judas' betrayal of Jesus. 'Yesous' is the Greek form of 'Jesus'. 'De' is a connecting particle meaning 'and' or 'but'. 'Eipen' means 'said'. 'Auto' refers to 'him'. 'Youda' is 'Judas'. 'Philimati' means 'with a kiss'. 'Ton huion tou anthropos' translates to 'the son of the human being' which is a title Jesus uses for himself. 'Paradidos' means 'you betray'. The question is rhetorical, expressing shock and dismay.
[LUK.22.49] And having seen what was about to happen, those around him said, "my Lord, if we should strike with a sword?" [§]
hi-DON-tes deh hoi pe-REE au-TON to es-O-men-on ei-PAN, koo-REE-eh, ei pa-TAK-so-men en ma-KHAI-reh?
This verse describes those around Jesus asking if they should use swords. 'Idontes' means 'having seen'. 'Hoi peri autou' means 'those around him'. 'To esomenon' means 'the coming thing', or 'what is about to happen'. 'Eipan' means 'they said'. 'Kyrie' is 'my Lord'. 'Ei pataksomen' means 'if we shall strike'. 'En machairei' means 'with a sword'.
[LUK.22.50] And one from among them struck the servant of the chief priest, and took away his right ear. [§]
kai epataxen heis tis ex autōn tou archiereos ton doulon kai apheilen to ous autou to dexion
This verse describes an event where one of the group struck the servant of the chief priest, and removed his right ear. The verse uses standard Koine Greek grammatical structures.
[LUK.22.51] And responding, Jesus said, "Let it be until this." And having touched the ear, he healed him. [§]
apokritheis de ho Iesous eipen: eate heos toutou; kai hapsamenos tou otiou iasato auton.
This verse is from the New Testament, specifically from the Gospel of Matthew (though present in Mark and Luke as well). It describes a healing performed by Jesus. 'Apokritheis' indicates a response. 'De' is a connective particle often translated as 'and' or 'but.' 'Iesous' is the name Jesus. 'Eipen' means 'said.' 'Eate' means 'let.' 'Heos toutou' means 'until this.' 'Hapsamenos' means 'having touched.' 'Tou otiou' refers to 'the ear.' 'Iasato' means 'he healed.' 'Auton' means 'him.' The verse details Jesus responding to a request, then touching the ear of a person and healing him.
[LUK.22.52] And Jesus said to the chief priests, the captains of the temple, and the elders who had come to him, “Have you come out against me as against a robber, with swords and clubs?” [§]
Ei-pen deh Ie-sous pros tous pa-ra-ge-no-men-ous ep' au-ton ar-chi-e-reis kai stra-te-gous tou ie-rou kai pres-bu-te-rous. Hos epi le-steen exe-ltha-te meta ma-chai-ron kai xu-lon?
This verse from Luke 22:52 is spoken by Jesus to the chief priests, captains of the temple, and elders who have come to arrest him. He questions their actions, asking if they have come against him as they would against a robber, equipped with swords and clubs.
[LUK.22.53] While I was with you daily in the holy place, you did not extend your hands towards me. However, this is your time and the authority of darkness. [§]
kath' hemeran ontos mou meth' hymon en to hiero ouk exeteinate tas cheiras ep' eme, all' hauti estin hymon he hora kai he exousia tou skotous.
This verse appears to be from the Septuagint (Greek translation of the Old Testament), specifically Luke 22:31. It expresses a lament from Yahveh towards the people. He states that while he was among them in the temple, they did not extend their hands toward him. He then declares that this is their time and the authority of darkness.
[LUK.22.54] Having seized him, they led and brought him into the house of the high priest. And Peter follows from a distance. [§]
Sylabontes de auton egagon kai eisegagon eis ten oikian tou archiereos; ho de Petros akolouthei makrothen.
This verse describes Jesus being taken to the high priest’s house, and Peter following at a distance. Each word is broken down as follows:
* **Συλλαβόντες (Sylabontes)**: Having seized
* **δὲ (de)**: And, but, however
* **αὐτὸν (auton)**: Him
* **ἤγαγον (egagon)**: They led
* **καὶ (kai)**: And
* **εἰσήγαγον (eisegagon)**: They brought in
* **εἰς (eis)**: Into
* **τὴν (ten)**: The
* **οἰκίαν (oikian)**: House
* **τοῦ (tou)**: Of the
* **ἀρχιερέως (archiereos)**: High priest
* **ὁ (ho)**: The
* **δὲ (de)**: And, but, however
* **Πέτρος (Petros)**: Peter
* **ἠκολούθει (akolouthei)**: He follows
* **μακρόθεν (makrothen)**: From a distance
[LUK.22.55] And having kindled a fire in the midst of the courtyard, Peter sat among them. [§]
periapasanton de pyr en meso tes aulees kai sugkathisanton ekathito ho Petros mesos auton.
This verse describes a fire being kindled in the middle of the courtyard, and Peter sitting among them. The verse uses the imperfect tense to describe ongoing actions in the past.
[LUK.22.56] And seeing him, a certain young girl, seated near the light, having looked at him, said, 'And this one was with him.' [§]
Idousa de auton paidiske tes kathemenon pros to fos kai atenisasa auto eipen, kai houtos sun auto en.
This verse describes a young girl seeing someone sitting near the light, looking at them, and then saying that another person was with them. The original text is in Koine Greek. It is important to note that the original verse does not mention who 'someone' or 'another person' is. The verse is presented as an observation. The 'auton' refers to a masculine subject previously mentioned. The 'houtos' refers to a masculine subject and means 'this one'.
[LUK.22.57] And he denied, saying, "I do not know him, woman." [§]
ho de ernesato legon: ouk oida auton, gynai.
This verse is from the Gospel of Matthew, chapter 26, verse 72. It describes Peter denying knowing Jesus. "Ho de" means "and he". "Ernesato" means "denied". "Legon" means "saying". "Ouk oida" means "I do not know". "Auton" means "him". "Gynai" means "woman".
[LUK.22.58] And after a short while, another one, having seen him, said: “And you are also from among them.” But Peter said: “Man, I am not.” [§]
kai meta brachu heteros idon auton ephe: kai su ex autōn ei. ho de Petros ephe: anthrōpe, ouk eimi.
This verse is from the New Testament, specifically John 1:40. It describes an encounter between Andrew, who has just found Jesus, and Simon Peter. Andrew tells Peter that he has found the Messiah, which is 'the Anointed One'. The verse literally translates to 'and after a short time, another seeing him said: and you are also from among them'. Peter replies 'man, I am not'. 'Them' here refers to those awaiting the Messiah.
[LUK.22.59] And after a time, another one asserted, saying: truly, this one also was with him, for he is also a Galilean. [§]
kai diastaseos hosei horas mias allos tis diischurizeto legon: ep' alētheias kai houtos met' autou ēn, kai gar Galilaios estin.
This verse comes from a New Testament text. It describes someone asserting that another person was with Jesus, and specifically states that this other person is from Galilee. The original text is in Koine Greek. The names of God are not present in this verse.
[LUK.22.60] And Peter said, "Man, I do not know what you are saying." And while he was still speaking, a rooster cried out. [§]
eipen de ho Petros: anthropos, ouk oida ho legeis. kai parachrema eti lalountos autou ephonesen alektor.
This verse is from the New Testament, specifically from the Gospel of Matthew chapter 26, verse 73. It recounts an episode where the apostle Peter is identified as a follower of Jesus Christ. Peter denies knowing Jesus, and as he is still speaking, a rooster crows. The verse is in Koine Greek. “eipen” means “he said.” “de” is a particle meaning “and, but.” “ho Petros” is “Peter.” “anthropos” is “man.” “ouk oida” means “I do not know.” “ho legeis” means “what you say.” “kai” means “and.” “parachrema” means “immediately, at once.” “eti” means “still.” “lalountos” means “speaking.” “autou” means “him.” “ephonesen” means “cried out, crowed.” “alektor” means “rooster.”
[LUK.22.61] And turning, the Lord looked at Peter, and Peter remembered the word of the Lord as he had said to him, "Before a rooster crows today, you will deny me three times." [§]
kai strafeis ho kurios eneblesen to Petro, kai hypemnesθη ho Petros tou rhematos tou kuriou hos eipen auto hoti prin alektora phonēsai shmeron aparnēsē me tris.
This verse describes a moment where the Lord turns and looks at Peter, causing Peter to remember a previous word the Lord had spoken to him. That word was a prediction that Peter would deny the Lord three times before a rooster crows today. "kurios" is translated as "the Lord" as it is a title of respect and authority, not a proper name. "rhema" translates to "word" or "statement".
[LUK.22.62] And having gone out outside, he cried bitterly. [§]
kai exelthon exo eklausen pikros
This verse consists of several Greek words. 'kai' means 'and'. 'exelthon' is the aorist participle of 'exerchomai', meaning 'having gone out'. 'exo' means 'outside'. 'eklausen' is the aorist active indicative third-person singular of 'klaio', meaning 'he cried'. 'pikros' is an adverb meaning 'bitterly'. Therefore, a literal rendering will be closest to 'And having gone out outside, he cried bitterly'.
[LUK.22.63] And the men who continually held him mocked him, deriding him. [§]
kai hoi andres hoi synēchontes autōn enepaisōn autō derontes
This verse comes from the Gospel of Luke. It describes men continually holding (or accompanying) him, mocking him and deriding him. The verb 'synēchontes' indicates a continuous action, while 'enepaisōn' and 'derontes' both convey forms of mockery and scorn. The 'autōn' refers back to him, while 'autō' is dative, indicating 'to him'.
[LUK.22.64] And having covered him, they questioned him, saying, "Prophesy, who is the one who struck you?" [§]
kai perikalupsantes auton epērotōn legontes: prophēteuson, tis estin ho paisas se?
This verse describes a scene where someone has covered another person and is questioning him. They ask him to prophesy, specifically wanting to know who struck him. The original text uses a form of 'pais' (παῖς) meaning 'child' or 'boy' but in this context is being used to mean 'one who struck'.
[LUK.22.65] And they were uttering many irreverent things and saying them to Him. [§]
kai hetera polla blasphemountes elegon eis auton
This verse is from the New Testament, specifically Mark 14:61. It describes the reactions of the Sanhedrin to Jesus’ claim to be the Messiah. The verse states that they were uttering many blasphemies against Him and speaking to Him. The original text is in Koine Greek, which includes words and grammar not directly found in classical Greek. It is important to note that the Greek word for 'blasphemy' doesn't necessarily equate to a direct insult against a deity, but rather speaking irreverently or abusively.
[LUK.22.66] And as the day came, the council of the people was assembled, also the chief priests and the scribes, and they brought him into their council chamber. [§]
Kai hos egeneto hemera, synechethe to presbyterion tou laou, archiereis te kai grammateis, kai apegaon auton eis to synedrion autōn
This verse describes the gathering of the elders of the people, the chief priests and the scribes, and their bringing of someone to their council. The original language is Koine Greek. There are no divine names in this verse.
[LUK.22.67] They were saying, "If you are the Anointed One, tell us." But He said to them, "If I tell you, you will not believe. [§]
legontes ei su ei ho christos eipon hemin. eipen de autois ean humin eipo ou me pisteusete.
This verse is from the New Testament, specifically Luke 22:67. It records a challenge issued to Jesus. The speakers are asking Jesus to plainly state whether He is the Messiah. Jesus responds that even if He tells them, they will not believe.
[LUK.22.68] If I ask, you all will not answer at all. [§]
im de erotesho, ou me apokrithete.
This verse is from the Septuagint (the Greek translation of the Hebrew Bible). It contains a conditional statement. 'ean' means 'if'. 'de' is a particle meaning 'and', 'but', or simply connecting clauses. 'erotesho' means 'I ask'. 'ou' is a negative particle. 'me' is a particle reinforcing the negative. 'apokrithete' is the future middle/passive indicative second-person plural of 'apokrinomai' meaning 'to answer'. It literally means 'you all will answer'. The negative particles together mean 'not at all'.
[LUK.22.69] From now on, the son of humanity will be sitting at the right hand of the power of God. [§]
apo tou nu de estat ho huios tou anthropos kathēmenos ek dexion tēs dunameōs tou theou
This verse originates from the Greek text, and refers to a statement made by Jesus regarding his future position of power. 'apo tou nu de' means 'from now on'; 'estai' means 'will be'; 'ho huios tou anthropos' is 'the son of humanity'; 'kathēmenos' means 'sitting'; 'ek dexion' means 'from the right hand'; 'tēs dunameōs' means 'of the power'; 'tou theou' means 'of God'.
[LUK.22.70] And they all said, "Are you then the son of God?" And he said to them, "You say that I am." [§]
eip-an deh pan-tes: su oun ei ho ui-os tou the-ou; ho deh pros autous ephee: humeis legete hoti ego eimi.
This verse comes from the Gospel of Matthew, chapter 14, verse 33. It records a moment where, after Jesus walked on water, those who were with him in the boat proclaimed him to be the Son of God. Jesus responds by essentially asking them to confirm their own statement, rather than directly affirming it himself. "Theos" means "God" in this context. "Uios" means "son".
[LUK.22.71] And others said, “What need have we of further testimony? For we ourselves heard it from his mouth.” [§]
hoi de eipan: ti eti echomen martyrias chreian; autoi gar ēkousamen apo tou stomatos autou.
This verse is from the Gospel of John, chapter 19, verse 35. It records the testimony of the soldier who pierced Jesus’ side after his crucifixion. The soldiers who witnessed the event are speaking among themselves. The verse means, “And others said, ‘What further testimony do we need? We ourselves heard it from his mouth.’”
LUK.23
[LUK.23.1] And having risen, the whole of their crowd led him to Pilate. [§]
Kai anastān hapan to plēthos autōn ēgagon auton epi ton Pilaton.
This verse describes the entire crowd rising up and leading a person to Pilate. "Kai" is 'and'. "Anastān" means 'having risen'. "Hapan" means 'all, the whole'. "To plēthos autōn" means 'their crowd'. "Ēgagon" means 'they led'. "Auton" means 'him'. "Epi" means 'to, upon'. "Ton Pilaton" means 'Pilate'.
[LUK.23.2] And they began to accuse him, saying, "We found this man perverting our nation, and forbidding people to give taxes to Caesar, and claiming himself to be a king." [§]
Hurxanto de kategorein autou legontes: touton heuremen diastrephonta to ethnos hemon kai kolyonta phorous Kaisari didonai kai legonta heauton christon basileia einai.
This verse is from the Gospel of Luke 23:2. It details the accusations made against Jesus during his trial before Pilate. The accusers claim Jesus is subverting the nation, refusing to pay taxes to Caesar, and claiming to be king. The names used are typical of the New Testament period. No divine names are used in this verse, so the translation will not require any adjustments for those terms.
[LUK.23.3] And Pilate questioned him, saying, "Are you the king of the Jews?" And responding to him, he said, "You say." [§]
ho de Pilatos erotesen auton legon: su ei ho basileus ton Ioudaion? ho de apokritheis auto autoi epe: su legeis.
This verse is from the Gospel of John, chapter 19, verse 22. Pilate asks Jesus if he is the king of the Jews. Jesus responds by saying, "You say so."
[LUK.23.4] But Pilate said to the chief priests and the crowds, "I find no cause for an accusation in this man." [§]
ho de Pilatos eipen pros tous archiereis kai tous ochlous: ouden heuriskō aition en tō anthrōpō toutō.
This verse is from the Gospel of Luke, chapter 23, verse 4. Pilate says to the chief priests and the crowds that he finds no reason to condemn this man. The original text is in Koine Greek. Since the prompt asks me to translate names of God literally, and this verse contains no names of God, I will translate the verse directly. I am aiming for a natural English translation that is both accurate and easy to understand.
[LUK.23.5] Now those who were powerful were saying that he was raising up the people, teaching throughout all of Judea, and having begun from Galilee, he came to this place. [§]
hoi de epischuon legontes hoti anaseiei ton laon didaskon kath' holes tes Ioudaias, kai arxamenos apo tes Galilaias heos hode.
This verse describes people claiming that someone is stirring up the people by teaching throughout Judea, starting in Galilee and continuing to this place. The verse does not contain any names of God.
[LUK.23.6] Pilate, having heard this, asked if the man is a Galilean. [§]
Pilatos de akousas epērotēsen ei ho anthropos Galilaios estin
This verse is from the Gospel of John, chapter 19, verse 9. It describes Pilate questioning Jesus. "Pilatos" is Pilate. "de" means 'and', or 'but'. "akousas" means 'having heard'. "epērotēsen" means 'he asked'. "ei" means 'if'. "ho anthropos" means 'the man'. "Galilaios" means 'Galilean'. "estin" means 'is'.
[LUK.23.7] And having understood that it is from the authority of Herod, he sent him back to Herod, who was also in Jerusalem during these days. [§]
kai epignous hoti ek tes exousias Herodou estin anepempsen auton pros Herodēn, onta kai auton en Hierosolymois en tautais tais hēmerais.
This verse describes a person being sent back to Herod. The speaker has come to understand that the authority of Herod is the source of the situation, and so they send the person back to Herod, who is also in Jerusalem during this time.
[LUK.23.8] Now Herod, having seen Jesus, was very glad, for he had for a long time wished to see him, because of the things he had heard concerning him, and he hoped to see some sign done by him. [§]
Ho de Herodes idon ton Iesoun echarē lian, ēn gar ex hikanōn chronōn thelōn idein autōn dia to akouein peri autou kai ēlpizēn ti sēmeion idein hyp’ autou ginomenon.
This verse describes Herod's reaction upon seeing Jesus. Herod was very glad, because he had long desired to see Jesus due to the things he had heard about Him, and he hoped to see some sign performed by Him.
[LUK.23.9] And Pilate questioned him at length, but he answered him nothing at all. [§]
epērota de autōn en logois hikanos, autos de ouden apekrinato autōi.
This verse is from the New Testament, specifically Luke 23:9. It describes Pilate questioning Jesus. "Epērota" means "he questioned". "De" is a connective particle like "and" or "but". "Autōn" refers to "him" (Jesus). "En logois hikanos" means "in sufficient words" or "at length". "Autos" refers to "he" (Jesus again). "Ouden" means "nothing". "Apekrinato" means "he answered". "Autōi" means "to him" (Pilate). Essentially, Pilate questioned Jesus extensively, but Jesus did not answer him at all.
[LUK.23.10] And the chief priests and the scribes were accusing him intensely. [§]
hes-tee-keh-san deh hoi ar-hee-er-ays kai hoi gram-ma-tays eu-to-nos ka-tee-go-roon-tes au-too
This verse describes the chief priests and scribes accusing someone vehemently. The original text uses strong language indicating a focused and intense accusation.
[LUK.23.11] And having utterly despised him, Herod with his soldiers mocked him, having clothed him in a bright garment, and sent him back to Pilate. [§]
exouthenesas de auto [kai] ho Herodēs sun tois strateumasin autou kai empaixas peribalōn esthēta lampran anepempsen auton tō Pilatō.
This verse describes Herod mocking Jesus after questioning him. 'Exouthenesas' means 'having utterly despised'. 'Herodēs' is Herod. 'Sun tois strateumasin autou' means 'with his soldiers'. 'Empaixas' means 'having mocked'. 'Peribalōn esthēta lampran' means 'having clothed him in a bright garment'. 'Anepempsen auton' means 'he sent him back'. 'Tō Pilatō' means 'to Pilate'.
[LUK.23.12] And they became friends, both Herod and Pilate, on that very day, having previously existed in hostility toward one another. [§]
eh-geh-non-toh deh fee-loy ho teh Heh-roh-dees kai ho Pee-lah-tos en ow-tay tee heh-meh-rah met’ al-loh-lon; proo-eep-arkh-on gar en ekh-tray on-tes pros ow-toos.
This verse describes Herod and Pilate becoming friends on a particular day. It notes that they had previously been at odds with each other. The original text uses fairly straightforward language to convey a change in relationship.
[LUK.23.13] Pilate, then, having called together the chief priests and the rulers and the people... [§]
Pilatos de sugkalesamenos tous archiereis kai tous archontas kai ton laon
This verse is from the Gospel of Luke, chapter 23, verse 5. Pilate gathers together the chief priests, rulers, and the people.
[LUK.23.14] He said to them, "Bring forward to me this man who is turning the people away, and behold, investigating before you all, I have found no cause in this man for the things of which you accuse him." [§]
eipen pros autous prosēnegkate moi ton anthrōpon touton hōs apostrēphonta ton laon, kai idou ego enōpion humōn anakrinas outhen heuron en tō anthrōpō toutō aiton hōn katēgoreite kat’ autou.
This verse is from the Gospel of Luke, chapter 23, verse 4. It describes Pilate speaking to the crowd before Jesus’ crucifixion. He asks them to present the man (Jesus) who is accused of turning the people away from following God, and then states he has found no reason for the accusations against him after investigation.
[LUK.23.15] But not even Herod sent him back to us, for he found nothing worthy of death having been done by him. [§]
al’ oude Herōdēs, anepempsen gar autōn pros hēmas, kai idou ouden axion thanatou estin pepragmenon autōi.
This verse, found in Luke 23:15, discusses Herod's reaction to Jesus. It states that Herod sent Jesus back to Pilate because he found no capital offense committed by him. The names used are proper names, not names of God, and therefore should not be altered in translation. The verse utilizes standard Greek grammar and vocabulary. 'Herodes' is simply a name. 'Auton' refers to Jesus, and is a masculine singular pronoun. 'Pros hēmas' means 'to us'. 'Ouden axion thanatou' means 'nothing worthy of death'.
[LUK.23.16] Having taught him, I will release him. [§]
paideusasoun oun autoon apoluso
This verse is from the New Testament, specifically from the story of Jesus and the rich young ruler. It translates to "Having taught him, I will release him." The verb παιδεύσας (paideusas) is a perfect participle, indicating a completed action with continuing results. The 'him' refers to the young man.
[LUK.23.18] And they cried out completely, saying: "Take this one, and release Barabbas to us." [§]
Anekragon de pamplethei legontes: aire touton, apoluson de hemin ton Varabban.
This verse is from the New Testament, specifically Matthew 27:21, and details the crowd's request to Pontius Pilate regarding Jesus and Barabbas. "Anekragon" means they cried out. "Pamplethei" means loudly, or completely. "Legontes" means saying. "Aire touton" means take this one. "Apoluson de hemin ton Varabban" means and release to us Barabbas.
[LUK.23.19] Someone was involved in a certain disturbance that occurred in the city and, having been struck down, was in the prison. [§]
hostis en dia stasin tina genomenen en tei polei kai phonon bletheis en tei phylake
This verse describes someone who was involved in a disturbance in the city and was subsequently struck down while in prison. The original text uses passive voice frequently, and 'bletheis' means 'having been struck'.
[LUK.23.20] And again Pilate spoke to them, wishing to release Jesus. [§]
palin de ho Pilatos prosephonesen autois thelon apolusai ton Iesoun
This verse comes from the Gospel of John, chapter 19, verse 5. It describes Pilate attempting to release Jesus to the crowd. 'Palin' means again. 'De' means 'and', or 'but'. 'Ho Pilatos' is 'Pilate'. 'Prosephonesen' means 'spoke to'. 'Autois' means 'to them'. 'Thelon' means 'wishing'. 'Apolusai' means 'to release'. 'Ton Iesoun' means 'Jesus'.
[LUK.23.21] And the others were shouting, saying: "Crucify him! Crucify him!" [§]
hoi de epēphoun legontes: staurou staurou auton.
This verse is from the New Testament, specifically from the account of the crucifixion. It describes people shouting during the crucifixion. "Hoi de" means "and the others" or "and they". "Epephoun" means "were calling out" or "were shouting". "Legontes" means "saying". "Staurou staurou" is repeated for emphasis, and refers to the cross, or rather, the act of crucifixion. "Auton" is the accusative personal pronoun meaning "him".
[LUK.23.22] And the third time he said to them: "For what evil has this one done? I have found no cause of death in him. Therefore, having disciplined him, I will release him." [§]
ho de triton eipen pros autous: ti gar kakon epoiesen houtos? ouden aition thanatou heuron en auto; paideusas oun auton apolusō.
This verse is from the New Testament, specifically the Gospel of Luke (23:22) and is part of Pilate's attempt to release Jesus. Pilate asks the crowd why Jesus should be punished, stating he finds no reason for death in him. He proposes to discipline Jesus and then release him.
[LUK.23.23] And they continued with loud voices, requesting that he be crucified, and their voices overcame. [§]
hoi de epakeinto phonas megalais aitoumenoi auton staurothēnai, kai katischuon hai phonai autōn.
This verse describes a crowd demanding Jesus’ crucifixion. The Greek text indicates they were shouting loudly, persistently requesting he be crucified, and their voices ultimately prevailed.
[LUK.23.24] And Pilate decided that their request should happen. [§]
kai Pilatos epékrinen genesthai to aitēma autōn
This verse is from the Gospel of Luke (23:25) and describes Pilate’s decision to grant the request of the crowd. ‘kai’ is ‘and’. ‘Pilatos’ is ‘Pilate’. ‘epékrinen’ means ‘he judged’ or ‘he decided’. ‘genesthai’ means ‘to happen’ or ‘to be’. ‘to aitēma’ means ‘the request’. ‘autōn’ means ‘of them’.
[LUK.23.25] And he released the one who, because of insurrection and murder, had been thrown into prison, whom they were asking for, but he delivered Jesus over to their will. [§]
apeluηsen de ton dia stasin kai phonon bebηmenon eis phulakηn hon aitounto, ton de Iηsoun paredηken tη thelηmati autηn.
This verse describes the release of a prisoner who was imprisoned due to insurrection and murder, and the handing over of Jesus to the will of the crowd. The original text is in Koine Greek. We will translate the names of God literally where they appear, however, this verse does not contain any divine names.
[LUK.23.26] And as they led him away, having seized a certain Simon of Cyrene coming from the field, they placed upon him the cross to carry behind Jesus. [§]
Kai hos apēgagon auton, epilabomenoi Simōna tina Kurēnaiou erchomenon ap’ agrou epethēkan autō ton stauron pherein opisthen tou Iēsou.
This verse describes the moment Simon of Cyrene is compelled to carry the cross of Jesus. "Kai" means "and". "Hos" means "as". "Apēgagon" means "they led away". "Auton" means "him". "Epilabomenoi" means "having seized". "Simōna" is the name "Simon". "Tina" means "someone". "Kurēnaiou" is the possessive form of "Cyrene". "Erchomenon" means "coming". "Ap’ agrou" means "from the field". "Epethēkan" means "they placed". "Autō" means "on him". "Ton stauron" means "the cross". "Pherein" means "to carry". "Opisthen" means "behind". "Tou Iēsou" means "of Jesus".
[LUK.23.27] And he was followed by a very great crowd of the people and of women, who were lamenting and mourning for him. [§]
eh-koh-loo-thee deh aw-toh pol-loo pleh-thos too lah-oo kai goo-nai-kon hai eh-kop-ton-to kai eh-thray-noon aw-ton
This verse describes a large crowd following someone, including women who were lamenting and mourning for him. The original verse is in Koine Greek. 'Ἠκολούθει' means 'he follows'. 'δὲ' is a particle meaning 'and' or 'but'. 'αὐτῷ' is 'him'. 'πολὺ πλῆθος' means 'a great crowd'. 'τοῦ λαοῦ' means 'of the people'. 'καὶ' means 'and'. 'γυναικῶν' means 'of women'. 'αἳ' is a relative pronoun meaning 'who'. 'ἐκόπτοντο' means 'they lamented'. 'καὶ' means 'and'. 'ἐθρήνουν' means 'they mourned'. 'αὐτόν' means 'him'.
[LUK.23.28] Turning toward them, Jesus said, "Daughters of Jerusalem, do not weep for me. Rather, weep for yourselves and for your children." [§]
stra-fes deh pros av-tas ho ee-ay-soos ei-pen thoo-ga-te-res ee-ay-roo-sa-lem mee klai-ete ep eme plēn ef heau-tas klai-ete kai epi ta tek-na hoo-mon
This verse is from the Gospel of Luke (23:28). It depicts Jesus turning to the women of Jerusalem while being led to his crucifixion. He tells them not to weep for him, but to weep for themselves and their children. The verse originates from the Greek text, not the original Biblical languages.
[LUK.23.29] Because behold, days are coming in which they will say, “Blessed are the barren women and the wombs that have not given birth and the breasts that have not nursed.” [§]
hoti idou erchontai hemerai en hais erousin makariai hai steirai kai hai koiliai hai ouk egennisan kai mastoi hai ouk ethrepsan.
This verse discusses a time of great distress where barrenness and childlessness are considered a blessing. 'Hoti' means 'that' or 'because'. 'Idou' means 'behold'. 'Erchontai' means 'are coming'. 'Hemerai' means 'days'. 'En hais' means 'in which'. 'Erousin' means 'they will say'. 'Makariai' means 'blessed'. 'Steirai' means 'barren women'. 'Koiliai' means 'wombs'. 'Egennisan' means 'have not given birth'. 'Mastoi' means 'breasts'. 'Ethrepsan' means 'have not nursed'. The verse depicts a situation so dire that not experiencing the pain of childbirth and nursing is considered fortunate.
[LUK.23.30] Then they will begin to say to the mountains, "Fall on us," and to the hills, "Cover us." [§]
tote arxontai legein tois oresin: pesete eph' hemas, kai tois bounois: kalupsate hemas
This verse describes a plea to the mountains and hills to fall and cover those speaking. It is a desperate cry for hiding or protection, likely from divine wrath or judgment. 'tote' means 'then'; 'arxontai' means 'they will begin'; 'legein' means 'to say'; 'tois oresin' is 'to the mountains'; 'pesete' means 'fall'; 'eph' hemas' means 'on us'; 'kai' means 'and'; 'tois bounois' means 'to the hills'; 'kalupsate' means 'cover'; and 'hemas' means 'us'.
[LUK.23.31] Because they do these things in the wet wood, what will happen in the dry? [§]
ho-tee en to hygroo xuloo tau-ta poi-oo-sin, en to xeroo tee gen-e-tai?
This verse asks a rhetorical question about what will happen if certain actions occur with dry wood, given what already happens with wet wood. 'Hygroo' refers to 'wet' and 'xeroo' refers to 'dry'. The question is posed as a conditional statement – 'if this happens in wet wood, what will happen in dry wood?' The 'tau-ta' (these things) refers to previously mentioned actions or events.
[LUK.23.32] And also two other wrongdoers were led with him to be destroyed. [§]
ehgon-to deh kai het-er-oi kak-oor-goi duo soon auto-o an-air-eth-en-ai
This verse describes other wrongdoers accompanying Jesus during his crucifixion. 'Ehgon-to' indicates they also were led. 'Deh' is a connective particle similar to 'and'. 'Het-er-oi' means 'others'. 'Kak-oor-goi' means 'wrongdoers' or 'evildoers'. 'Duo' means 'two'. 'Soon auto-o' means 'with him'. 'An-air-eth-en-ai' means 'to be destroyed' or 'to be killed'.
[LUK.23.33] And when they came to the place called Skull, there they crucified him and the wrongdoers, one on the right of him and one on the left. [§]
Kai hote elthon epi ton topon ton kaloumenon Kranion, ekei estauroosan auton kai tous kakourgous, hon men ek dexion hon de ex aristeron.
This verse describes the location of the crucifixion, identified as "Kranion" (traditionally translated as Golgotha or Calvary, meaning "skull"). It states that Jesus was crucified there along with two criminals, one on his right and one on his left. The verse is from the Gospel of Luke.
[LUK.23.34] Now Jesus was saying, "God, forgive them, for they do not know what they are doing." While dividing his garments, they cast lots. [§]
ho de Iesous elegen: pater, aphes autois, ou gar oidasin ti poiouosin. diamerizomenoi de ta himatia autou ebalon kleorous.
This verse is from the Gospel of Luke (23:34). It depicts Jesus on the cross praying for those who are crucifying him. The first part is Jesus speaking to God the Father, asking for forgiveness because those carrying out the crucifixion do not understand what they are doing. The second part describes the soldiers dividing Jesus’s garments by casting lots.
[LUK.23.35] And the people stood, watching. Moreover, the rulers were also continually deriding, saying, “He has saved others; let him save himself, if this one is the anointed one of God, the chosen one.” [§]
Kai heisteeki ho laos theoroon. Exemykterizon de kai hoi archontes legontes: allous esosen, sosato heauton, ei houtos esti ho christos tou theou ho eklektos.
This verse describes a crowd observing, and leaders mocking Jesus. They challenge him to save himself if he truly is the chosen one of God. 'Theos' means 'God', and 'Christos' means 'anointed one'. The verb forms indicate ongoing action – the people are standing and watching, the rulers are continually mocking. The use of 'allous' (others) contrasts with a call for Jesus to save himself. 'Eklektos' means 'chosen'.
[LUK.23.36] And they mocked him, and the soldiers, approaching, were offering vinegar to him. [§]
enepaixan de autoi kai hoi stratiotai prosechomenoi, oxos prosferontes autoi
This verse describes soldiers mocking someone, offering them vinegar. 'enepaixan' means 'they mocked'. 'autoi' refers to 'him'. 'hoi stratiotai' means 'the soldiers'. 'prosechomenoi' means 'approaching'. 'oxos' is 'vinegar'. 'prosferontes' means 'offering'.
[LUK.23.37] And they were saying, "If you are the king of the Jews, save yourself." [§]
kai legontes: ei su ei ho basileus ton Ioudaion, soson seauton.
This verse is from the New Testament, specifically Matthew 27:42 and Mark 15:30. It represents the words spoken to Jesus while he was on the cross. It's a challenge, essentially asking if he is truly the king of the Jews, then he should save himself. This assumes that a true king would have the power to avoid crucifixion. 'Kai' means 'and', 'legontes' means 'saying', 'ei' means 'if', 'su' means 'you', 'ei' is repeated as 'is', 'ho basileus' means 'the king', 'ton Ioudaion' means 'of the Jews', and 'soson seauton' means 'save yourself'.
[LUK.23.38] And there was also an inscription on him: “This is the king of the Jews.” [§]
en de kai epigraphē ep’ autō: ho basileus tōn Ioudaion houtos.
This verse is from the Gospel of John 19:19, and describes the inscription placed above Jesus on the cross. 'En de kai' means 'and also there was'. 'Epigraphē' means 'inscription'. 'Ep’ autō' means 'on him'. 'Ho basileus tōn Ioudaion' means 'the king of the Jews'. 'Houtos' means 'this one'. The verse details the text of the inscription.
[LUK.23.39] And one of the criminals who were hanging blasphemed him, saying, "Are you not the Christ? Save yourself and us." [§]
Heis de ton kremasthenton kakourgon blasphēmei autōn legōn: ouchi su ei ho Christos? Sōson seauton kai hēmas.
This verse comes from the account of the crucifixion in the Gospels. It details one of the criminals crucified alongside Jesus blaspheming him and challenging him to save himself and the other criminal. "Heis" means one. "ton kremasthenton" refers to those who are hanging/crucified. "kakourgon" means evildoer. "blasphēmei" means to blaspheme. "auton" means him. "legōn" means saying. "ouchi" means not. "su" means you. "ei" means are. "ho Christos" means the Christ. "sōson" means save. "seauton" means yourself. "kai" means and. "hēmas" means us.
[LUK.23.40] But the other, rebuking him, said, “Do you not even fear the God, that you are in the same judgement?” [§]
apokritheis de ho heteros epitimōn autō ephē: oude phobeis su ton theon, hoti en tō autō krimati ei;
This verse comes from Luke 12:59. It details a response to someone who is attempting to settle a dispute on the way to imprisonment. ‘Apokritheis’ means ‘having answered’. ‘De’ is a conjunction meaning ‘and’ or ‘but’. ‘Ho heteros’ refers to ‘the other’ person. ‘Epitimōn autō’ means ‘reproaching him’. ‘Ephē’ means ‘said’. ‘Oude’ is a negative particle meaning ‘not even’. ‘Phobeis’ means ‘you fear’. ‘Su’ means ‘you’. ‘Ton theon’ means ‘the God’. ‘Hoti’ means ‘that’. ‘En tō autō krimati’ means ‘in the same judgement’. ‘Ei’ means ‘you are’.
[LUK.23.41] And we, indeed, rightly, for worthy are the things we did, receive. But this one did nothing improper. [§]
kai hemeis men dikaios, axia gar hon epraxamen apolambanomen; houtos de ouden atopon epraxen.
This verse is from the Greek text of Luke 23:41, part of the story of the crucifixion. It represents the conversation between the two criminals being crucified with Jesus and their response to Jesus' claims of innocence. The verse outlines the belief that they are receiving just punishment for their actions, while acknowledging that Jesus has done nothing wrong. The verse contains references to receiving what is deserved and the lack of wrongdoing in another.
[LUK.23.42] And he said, "Jesus, remember me when you come into your kingdom." [§]
kai elegen: Iesou, mnēsthití mou hotan elthēis eis tēn basileian sou.
This verse is from the Gospel of Luke (23:42). It is spoken by a criminal on a cross to Jesus. The speaker is requesting to be remembered when Jesus comes into his kingdom. "Kai" means "and". "Elegen" means "he said". "Iesou" is the vocative case of "Iēsous" which is the Greek form of "Jesus". "Mnēsthití" means "remember". "Mou" means "me". "Hotan" means "when". "Elthēis" means "you come". "Eis" means "into". "Tēn basileian" means "the kingdom". "Sou" means "your".
[LUK.23.43] And he said to him, “Truly to you I say, today you will be with me in paradise.” [§]
kai eipen auto: amen soi lego, simeron met' emou ese en to paradeiso.
This verse is from the Gospel of Luke, chapter 23, verse 43. It records Jesus’ response to one of the criminals crucified with him. The verse literally means 'and he said to him, truly to you I say, today with me you will be in the paradise.' The word 'paradiso' refers to the Garden of Eden, or a similar state of blissful existence. This translation follows the instructions to render divine titles and names literally, but as there are no divine names in this verse, it is a straight translation.
[LUK.23.44] And it was already about the sixth hour, and darkness came over all the land until the ninth hour. [§]
kai en ede osi hora hekte kai skotos egeneto eph holen ten gen heos horas enates
This verse describes a period of darkness occurring during what would be the sixth hour of the day, lasting until the ninth hour. The original text is Greek, not the original biblical language. Translating names of God is not applicable here as the verse does not contain them. This translation aims for a literal rendering of the Greek text into proper English.
[LUK.23.45] And when the sun failed, the curtain of the temple was torn in two, from the middle. [§]
too hay-lee-oo ek-lee-pon-tos, es-khees-theh deh toh ka-ta-pet-as-ma too na-oo mee-son.
This verse describes the events surrounding the death of Jesus. The sun's light failed, and the curtain in the temple was torn in two. This verse is from the Gospel of Luke.
[LUK.23.46] And having cried out with a loud voice, Jesus said: "Father, into your hands I entrust my spirit." And having said this, he breathed out. [§]
kai phoneesas phonei megalai ho Iesous eipen: pater, eis cheiras sou paratithemai to pneuma mou. touto de eipon exepneusen.
This verse is from the New Testament, specifically Luke 23:46. It details Jesus' final words on the cross. The verse begins with the declaration that Jesus cried out with a loud voice, and then relays his statement to his Father, entrusting his spirit to him. Finally, it states that after saying this, he breathed his last.
[LUK.23.47] And having seen that which happened, the centurion glorified the God, saying, "Truly, this man was righteous." [§]
Idon de ho hekatontarches to genomenon edoxazen ton theon legon: ontos ho anthropos houtos dikaios en.
This verse describes a centurion's reaction to an event – likely Jesus' crucifixion or a miraculous healing. 'Idon' means 'having seen'. 'Hekatontarches' is 'centurion'. 'To genomenon' means 'that which happened'. 'Edoxazen' means 'glorified'. 'Ton theon' is 'the God'. 'Legon' means 'saying'. 'Ontos' is 'truly'. 'Anthropos' means 'man'. 'Houtos' means 'this'. 'Dikaios' means 'righteous'. 'En' means 'was'.
[LUK.23.48] And all the crowds who came along, having beheld the things that happened, beating their breasts, turned away. [§]
kai pantes hoi sumparagenomenoi ochloi epi ten theorian tauten, theorēsantes ta genomena, tuptontes ta stēthē hypestrephon.
This verse describes a crowd witnessing an event and reacting with grief. "kai" means "and". "pantes hoi ochloi" means "all the crowds". "sumparagenomenoi" means "those who came along". "epi ten theorian tauten" means "to this spectacle". "theorēsantes" means "having beheld". "ta genomena" means "the things that happened". "tuptontes ta stēthē" means "beating their breasts". "hypestrephon" means "they turned away".
[LUK.23.49] And all those known to him stood at a distance, and the women who had followed him from Galilee observed these things. [§]
Heestekisan de pantes hoi gnōstoi autō apo makrothen kai gunaikes hai sunakolouthousai autō apo tēs Galilaias horōsai tauta.
This verse describes those who knew him standing far off, along with women who had followed him from Galilee, all observing these events. The verse focuses on the distance of the observers and their origin from Galilee.
[LUK.23.50] And behold, a man by the name of Joseph existed, being a counselor, and a good and righteous man. [§]
kai idou aner onomati Ioseph bouleutes uparchon kai aner agathos kai dikaios
This verse introduces Joseph as a good and righteous man. The words are fairly straightforward and don't include any explicit names of God requiring literal translation. 'Bouleutes' refers to a member of the Sanhedrin or a counselor. The 'kai' is simply 'and'. 'Idou' is 'behold'. 'Aner' is 'man'. 'Onomati' means 'by name'. 'Agathos' means 'good', and 'dikaios' means 'righteous'.
[LUK.23.51] This one was not established with their purpose and their doing – from Arimathaea, city of the Judeans, who welcomed the kingdom of God. [§]
hoo-tos ook een soong-kat-a-the-ee-men-os tay voo-lay kai tay prax-ee au-ton – a-po Ha-ree-ma-thai-as po-le-os ton Yoo-dai-on, hos pro-se-de-che-to teen ba-si-lei-an too the-oo
This verse describes someone who was not aligned with the purpose and actions of others, originating from the city of Arimathaea among the Judeans, and who anticipated the kingdom of God.
[LUK.23.52] This one, having come to Pilate, requested the body of Yahveh is salvation. [§]
hoo-tos prose-lthon toi Pi-la-to ai-te-sa-to to so-ma tou Ie-sou
This verse describes someone approaching Pilate and requesting the body of Jesus. The original Greek uses demonstrative pronouns, verbs indicating approach and request, and possessive pronouns. We will translate the names literally. 'Jesus' comes from 'Yeshua' which means 'Yahveh is salvation'. We will translate the name 'Yeshua' as 'Yahveh is salvation'.
[LUK.23.53] And having lowered him, he wrapped him in a linen cloth and he placed him in a carved tomb in which no one had ever previously been laid. [§]
kai kathelōn enetūlixen auto sindoni kai etheken auton en mnēmati laxeūtō hou ouk ēn oudeis oupō keimenos
This verse describes the burial of someone – generally understood to be Jesus – in a tomb. "kathelōn" means 'having lowered,' referring to the body being taken down from the cross. "enetūlixen" means 'he wrapped.' "sindoni" is 'a linen cloth,' or shroud. "etheken" means 'he placed,' and "mnēmati laxeūtō" describes 'a carved tomb.' The final phrase, "hou ouk ēn oudeis oupō keimenos," means 'in which no one was ever previously laid'.
[LUK.23.54] And it was the day of Preparation, and the Sabbath came into being. [§]
kai hemera en paraskeuēs kai sabbaton epēphōsken.
This verse states that it was the day of Preparation, and the Sabbath dawned. "Preparation" refers to the day before the Sabbath, when preparations were made for observing it. "Dawned" implies the beginning of the Sabbath day.
[LUK.23.55] And the women, who had come together with him from Galilee, followed closely and beheld the tomb and how his body was laid. [§]
kata-kolou-the-sai de hai gunaikes haitines esan sun-e-lu-lu-thui ek tes Galilaias auto autoi ethe-a-san-to to mne-mei-on kai hos ete-the to soma autou
This verse describes women who followed Jesus from Galilee observing the tomb and how his body was laid in it. "Κατακολουθήσασαι" means 'having followed closely'. "αἱ γυναῖκες" means 'the women'. "αἵτινες ἦσαν συνεληλυθυῖαι" means 'who had come together'. "ἐκ τῆς Γαλιλαίας" means 'from Galilee'. "αὐτῷ" means 'with him'. "ἐθεάσαντο" means 'they beheld'. "τὸ μνημεῖον" means 'the tomb'. "ὡς ἐτέθη" means 'how was laid'. "τὸ σῶμα αὐτοῦ" means 'his body'.
[LUK.23.56] And having turned back, they prepared spices and perfumes. And the Sabbath, they rested according to the commandment. [§]
hupo-stre-pa-sai deh he-toi-ma-san a-ro-ma-ta kai mu-ra. kai to men sab-ba-ton he-su-kha-san ka-ta ten en-to-len.
This verse describes the women who had come with Jesus to the tomb resting and preparing spices and perfumes, and then observing the Sabbath rest as commanded.
LUK.24
[LUK.24.1] And on the one of the Sabbaths, very early, they came to the memorial carrying what they had prepared of spices. [§]
tay deh mee-ah ton sab-bat-on orth-roo va-the-os ep-ee to mnay-ma eel-thon fer-oo-sai ha he-toy-ma-san a-ro-ma-ta.
This verse describes women coming to the tomb early on the first day of the week (the day after the Sabbath) carrying spices they had prepared. "Tay deh" means "and the". "Mee-ah" means "one". "Ton sab-bat-on" is "of the Sabbaths", here meaning "the Sabbath". "Orth-roo" means "early". "Va-the-os" means "deep" or "very". "Ep-ee" means "to" or "upon". "To mnay-ma" means "the tomb" or "the memorial". "Eel-thon" means "they came". "Fer-oo-sai" means "carrying". "Ha he-toy-ma-san" means "what they had prepared". "A-ro-ma-ta" means "spices" or "aromatics".
[LUK.24.2] I found the stone rolled away from the memorial. [§]
I found, and the stone rolled away from the memorial.
This verse describes the discovery of a rolled-away stone at a memorial, likely a tomb. The Greek verb 'εὗρον' (heuron) means 'I found'. 'λίθον' (lithon) means 'stone'. 'ἀποκεκυλισμένον' (apokekulismenon) is a perfect passive participle of 'ἀποκυλίζω' (apokulizo) which means 'to roll away'. 'ἀπὸ' (apo) means 'from'. 'τοῦ μνημείου' (tou mnemείου) means 'the memorial'.
[LUK.24.3] However, when they entered, they did not find the body of my Lord Jesus. [§]
eis-el-thou-sai de ouch eu-ron to so-ma tou koo-ree-ou ee-ay-soos
This verse originates from the New Testament, specifically the Gospel of Matthew. The original language is Koine Greek. The verse describes women entering a tomb and not finding the body of the Lord Jesus. We will translate the names literally, focusing on direct equivalents rather than traditional titles. 'Kyrios' means 'my Lord', and 'Iaysoos' is the transliteration of 'Jesus'.
[LUK.24.4] And it came to pass while they were pondering about this, behold, two men stood near them in clothing that flashed. [§]
kai egeneto en toi aporeisthai autas peri toutou kai idou andres duo epesteasan autais en esthēti ast raptousē
This verse describes a situation where certain women were perplexed about something, and then two men appeared to them wearing shining garments. The original text uses words common in accounts of angelic or divine appearances. The key words for our purpose are 'andres' (men) and the description of their clothing.
[LUK.24.5] And as they became fearful and lowered their faces to the ground, they said to them, “Why do you seek the living one among the dead? [§]
em-fo-von deh gen-o-men-on af-to-on kai klin-oo-son-ton ta pro-so-pa eis ten gen e-ipan pros af-tas ti ze-tee-te ton zo-on-ta me-ta ton ne-kro-on
This verse describes people becoming afraid and lowering their faces to the ground. They ask a question about seeking a living one among the dead. The original text comes from the New Testament, and represents the reaction of guards at the tomb of Jesus after an angelic visitation.
[LUK.24.6] He is not here, but has been raised. Remember how God spoke to you while he was still in Galilee. [§]
ouk estin hode, all' ēgerthē. mnēsthetē hōs elalēsen humin eti ōn en tēi Galilaiā
This verse is from the Gospel of Luke, chapter 24, verse 6. It recounts the angel's statement to the women who came to the tomb to anoint Jesus' body. The verse states that Jesus is not here, but has risen. It encourages the women to remember that he had told them this while he was still in Galilee.
[LUK.24.7] Saying that the son of the human being must be handed over into the hands of sinful people and be crucified, and rise on the third day. [§]
legon ton huion tou anthropou hoti dei paradothēnai eis cheiras anthropōn hamartōlōn kai staurothēnai kai tē tritē hēmera anastēnai
This verse describes someone saying that the son of humanity must be delivered into the hands of sinful humans and be crucified, and rise on the third day. The original text is in Koine Greek.
[LUK.24.8] And they remembered the words of Yahveh. [§]
kai emnēsthēsan tōn rhēmatōn autou
This verse is from the Septuagint, the Greek translation of the Hebrew Bible. 'kai' means 'and'. 'emnēsthēsan' is the aorist middle indicative third-person plural of the verb 'mnēmonēuō', meaning 'to remember'. 'tōn rhēmatōn' is the genitive plural of 'rhēma', meaning 'word' or 'saying'. 'autou' is the genitive singular of 'autos', meaning 'he', 'she', or 'it', and in this context refers to God. Therefore, the verse means 'and they remembered his words'.
[LUK.24.9] And having returned from the memorial, they reported everything to the eleven and to all the others. [§]
Kai hypostrepsasai apo tou mnemeiou apeggellan tauta panta tois hendeka kai pasin tois loipois.
This verse describes the women returning from the tomb and reporting everything they had seen to the eleven disciples and to all the others. "Kai" is a conjunction meaning "and". "Hypostrepsasai" is the aorist middle indicative of 'hypostrepho' meaning "returned". "Apo tou mnemeiou" means "from the memorial" or tomb. "Apeggellan" is the aorist active indicative of 'apangello' meaning "reported" or "told". "Tauta panta" means "all these things" or "everything". "Tois hendeka" means "to the eleven". "Kai pasin tois loipois" means "and to all the others".
[LUK.24.10] And Mary Magdalene and Joanna and Maria the daughter of Jacob and the others were with them. They said these things to the apostles. [§]
Eh-sahn deh hah Mag-dah-lee-nee Mah-ree-ah kah-ee Yo-ahn-nah kah-ee Mah-ree-ah hah Yah-koh-boo kah-ee hai loy-pah sai soon ow-toys. Eh-leh-gon pros toos ah-pos-toh-loose tow-tah.
This verse lists the women who were with Jesus at his tomb and reported his resurrection to the apostles. "Magdalene Maria" refers to Mary Magdalene. "Maria of Jacob" identifies another Mary as the daughter of Jacob. "The others" are additional women who accompanied them. They reported something to the apostles.
[LUK.24.11] And these words appeared before them like torches, and they did not believe in them. [§]
kai efanesan enopion auton hosei leros ta rhemata tauta, kai epistoun autais.
This verse originates from the Septuagint, a Greek translation of the Hebrew Bible. The verse describes words appearing before them like torches and their disbelief in those words. The words themselves are not divine names, but rather descriptions of a revealed message. Therefore, there are no divine names to translate.
[LUK.24.12] And Peter, having risen, ran to the tomb and, having bent over, sees the burial cloths alone, and he departed to himself, marveling at the thing having occurred. [§]
ho de Petros anastas edramen epi to mnemeion kai parakypsas blepei ta othonia mona, kai apelthen pros heauton thaumazōn to gegonos.
This verse describes Peter running to the tomb after hearing about Jesus’s resurrection. He looks inside and sees only the burial cloths. He then leaves, marveling at what has happened. The verse is originally from the New Testament, specifically the Gospel of John, chapter 20, verse 6.
[LUK.24.13] And behold, two of them were walking on that day to a village distant sixty stadia from Jerusalem, which is named Emmaus. [§]
Kai idou duo ex autōn en autē tē hēmera ēn poreuomenoi eis kōmēn apéchousan stádious hexékonta apò Ierousalēm, hē onoma Emmaous.
This verse describes two individuals traveling from Jerusalem to a village named Emmaus, which is sixty stadia (a unit of distance) away. "Kai" means 'and'. "Idou" means 'behold'. "Ex autōn" means 'from them'. "En autē tē hēmera" means 'on that day'. "Ēn poreuomenoi" means 'were walking'. "Eis kōmēn" means 'to a village'. "Apechousan" means 'distant'. "Stádious hexékonta" means 'sixty stadia'. "Apò Ierousalēm" means 'from Jerusalem'. "Hē onoma Emmaous" means 'which is named Emmaus'.
[LUK.24.14] And they spoke to one another concerning all these things that had occurred. [§]
kai autoi homiloun pros allelous peri panton ton sumbebēkotōn toutōn
This verse is from the Septuagint, the Greek translation of the Hebrew scriptures. It describes people speaking to each other about all the things that had happened. It does not contain any names of God.
[LUK.24.15] And it happened while they were conversing and debating, Jesus himself drew near and walked along with them. [§]
kai egeneto en toi homilein autous kai suzetein kai autos Iesous eggisas suneporeueto autois
This verse describes a scene where Jesus joins two individuals who are conversing and debating. "kai" means "and". "egeneto" means "it came to be" or "happened". "en toi homilein autous" signifies "while they were conversing". "kai suzetein" adds "and debating". "autos Iesous" means "Jesus himself". "eggisas" is "drawing near". "suneporeueto autois" means "walked along with them".
[LUK.24.16] And their eyes were held back from recognizing him. [§]
hoi de ophthalmoi autōn ekratoūnto tou mē epignōnai auton
This verse describes a situation where the eyes of individuals were held back from recognizing someone. 'Hoi de' means 'and the'. 'Ophthalmoi' is the plural form of 'ophthalmos', meaning 'eyes'. 'Autōn' is a possessive pronoun, meaning 'of them' or 'their'. 'Ekratoūnto' is a verb meaning 'they held back' or 'they restrained'. 'Tou mē' indicates a purpose or result, 'that not'. 'Epignōnai' means 'to recognize' or 'to know'. 'Auton' refers to the person being recognized, 'him'.
[LUK.24.17] And he said to them, "What are these words that you throw back and forth against one another while walking about?" And they became gloomy. [§]
eipen de pros autous tines hoi logoi houtoi ous antiballlete pros allelous peripatountes kai estathēsan skythrōpoi
This verse comes from a Greek text, not a text containing the names of God. However, if we were to hypothetically insert ‘Theos’ (God) into this verse to demonstrate the translation process, we would translate it literally. In this case, there is no name of God to translate, so the response will focus on a hypothetical substitution of 'Theos' into the verse. Let's assume the original verse *included* the phrase 'logoi tou Theou' which means 'the words of God'. 'Logoi' is plural. Therefore, 'the words of Theos' would be translated 'the words of God'.
[LUK.24.18] And one, responding, named Cleopas, said to him: "Do you alone reside as a stranger in Jerusalem, and did you not know the things that happened within it during these days?" [§]
apokritheis de heis onomati Kleopas eipen pros auton: su monos paroikeis Ierousalem kai ouk egnos ta genomena en aute en tais hemerais tautais?
This verse is from the Gospel of Luke (24:18). It records one of the disciples, named Cleopas, speaking to the resurrected Jesus, who is unrecognized. Cleopas asks Jesus how it is possible that he, as a resident of Jerusalem, would not know the significant events that have transpired there recently.
[LUK.24.19] And he said to them, "What?" And they said to him, "Concerning Jesus of Nazareth, who became a man, a prophet, powerful in deed and word before God and all the people." [§]
kai eipen autois: poia; hoi de eipan auto toi: ta peri Iesou tou Nazarenou, hos egeneto aner prophetes dynatos en ergō kai logō enantion tou theou kai pantos tou laou
This verse is from the Gospel of Luke. It recounts a conversation where people are asked what they are discussing. They respond that they are talking about Jesus of Nazareth, describing him as a powerful man of prophecy, acting with power and speech before God and all the people.
[LUK.24.20] As they delivered him to the chief priests and our rulers for a judgement of death, and they crucified him. [§]
hopos te paredokan auton hoi archiereis kai hoi archontes hemon eis krima thanatou kai estaurosan auton.
This verse describes the handing over of a person to a death sentence and their subsequent crucifixion. "hopos te" means 'as' or 'how'. "paredokan" means 'they delivered'. "auton" means 'him'. "hoi archiereis" means 'the chief priests'. "kai hoi archontes hemon" means 'and our rulers'. "eis krima thanatou" means 'into a judgement of death'. "kai estaurosan auton" means 'and they crucified him'.
[LUK.24.21] We however hope that He is the one who will redeem Israel, but in truth with all of these things, He spends this third day from when these things happened. [§]
hay-mees deh ee-hope-ee-zo-men ho-tee au-tos es-teen ho mel-lon loo-troo-sai ton ee-sra-eel al-lah geh kai soon pas-een too-toh teen-teen hay-mer-an a-gei aph’ hoo tau-ta eg-en-et-oh.
This verse is from the Septuagint (Greek translation of the Hebrew scriptures). It expresses hope that 'He' will redeem Israel, and notes that it is the third day since these events took place. The verse uses pronouns ('He', 'this') and conjunctions ('and') common to Greek, and its sentence structure reflects standard Greek grammar. The context indicates it refers to a figure who is expected to deliver Israel.
[LUK.24.22] But also certain women from among us have deviated from us, becoming early risers at the monument. [§]
alla kai gunaikes tines ex hemon exesteasan hemas, genomenai orthrinai epi to mnemeion
This verse comes from a non-Biblical source (it is from the Apocryphon of John). It describes certain women who deviated from others and became dawn-risers at the monument. The text is Greek, not from the original Biblical languages. Thus, a translation focusing on names of God is not applicable here. However, I will provide a literal translation focusing on accurate rendering of the words.
[LUK.24.23] And not finding His body, they came saying, and they claimed to have seen a vision of angels, who are saying that He lives. [§]
kai mee heuroosai to soma autoo eelthon legousai kai optasian angelon heorakenai, hoi legousin auton zen.
This verse describes a situation where individuals, unable to find the body, report having seen visions of angels who proclaim that He is alive. The verse relies on reported speech and conveys a message of resurrection based on angelic testimony.
[LUK.24.24] And some of those with us went to the memorial and found it as the women had said, but they did not see him. [§]
kai apelthon tines ton sun hemin epi to mnemeion kai heuron houtos kathos kai hai gunaikes eipon, auton de ouk eidon.
This verse describes some of those who were with them going to the memorial and finding it as the women had said, but not seeing him. The original is in Koine Greek, and 'καὶ' means 'and', 'ἀπῆλθόν' means 'went', 'τινες' means 'some', 'τῶν σὺν ἡμῖν' means 'of those with us', 'ἐπὶ τὸ μνημεῖον' means 'to the memorial', 'καὶ εὗρον' means 'and found', 'οὕτως' means 'thus', 'καθὼς' means 'as', 'καὶ αἱ γυναῖκες' means 'and the women', 'εἶπον' means 'said', 'αὐτὸν' means 'him', 'δὲ' is a particle often translated as 'but', and 'οὐκ εἶδον' means 'did not see'.
[LUK.24.25] And He said to them, “O senseless ones and slow of heart to believe in all things that the prophets spoke.” [§]
kai autós eipen pros autous, o anoētoi kai bradeis tēi kardiai tou pisteuein epi pasin hois elalēsan hoi prophētai
This verse is from the Gospel of Luke 24:25 in the original Koine Greek. It reads: "And He said to them, ‘O foolish ones and slow of heart to believe in all that the prophets have spoken!’". We are focusing on literal translation of the names and titles of God, but this verse doesn’t contain any. It is included to demonstrate the process should one be provided in the future. The verse itself presents a rebuke from Jesus to his disciples who failed to grasp the meaning of the scriptures concerning his suffering and resurrection.
[LUK.24.26] Was it not necessary for the anointed one to suffer, and to enter into his own glory? [§]
oo-khee taw-ta day-ee pa-theen ton khree-ston kai ei-sel-theen eis teen dox-an af-too?
This verse asks if it was not necessary for the anointed one to suffer and then enter into his own glory. "ouchi" is a negative particle indicating a rhetorical question, expecting a "yes" answer. "tauta" means "these things". "dei" signifies necessity or what is required. "pathein" means to suffer. "ton christon" means "the anointed one". "kai" means "and". "eiselthein" means "to enter". "eis ten doxan aftou" means "into the glory of him".
[LUK.24.27] And beginning from Moses and from all the prophets, he explained to them in all the writings the things concerning himself. [§]
kai arxamenos apo Moses kai apo panton ton prophēton diermēneusen autois en pasais tais graphais ta peri heautou
This verse describes someone beginning with Moses and all the prophets, and explaining to them through all the scriptures the things concerning himself. There are no divine names in this verse to translate.
[LUK.24.28] And they drew near to the village where they were going, and he himself pretended to continue on further. [§]
Kai anggisan eis ten komen ou eporeuonto, kai autos prosepeisato porroteron poreuesthai.
This verse is from the Gospel of Luke, chapter 9, verse 30. It describes Jesus and his companions approaching a village. While they are nearing the village, Jesus pretends to continue on past it. The verse uses the conjunction 'kai' meaning 'and', 'angisan' meaning 'they drew near', 'eis' meaning 'to', 'ten komen' meaning 'the village', 'ou eporeuonto' meaning 'where they were going', 'kai autos' meaning 'and he himself', 'prosepeisato' meaning 'he pretended', 'porroteron' meaning 'further', and 'poreuesthai' meaning 'to go'.
[LUK.24.29] And they surrounded him, saying, "Remain with us, for it is toward evening, and the day has already declined." And he entered to remain with them. [§]
kai parebiaston auto auto legontes meimon meth' hemon hoti pros hesperan estin kai kekliken ēdē hē hēmera kai eiselthen tou meinai sun autois
This verse comes from the account of the angels visiting Lot in Genesis 19. The men of Sodom demand that Lot let them have sexual relations with his guests. They try to pressure him by claiming it is late in the day and they want to enjoy themselves with the guests. Lot ultimately allows them to stay with him, but his offer is to protect his guests, not to fulfill their demands.
[LUK.24.30] And it happened, while he was reclining with them, having taken the bread, he blessed it and, breaking it, gave it to them. [§]
kai egeneto en to kataklithin autōn labōn ton arton eulogēsēn kai klasas epedidou autois
This verse describes a moment where, while reclining with those present, someone took bread, gave thanks for it, broke it, and distributed it to them. The original text implies a ritualistic or sacramental act, likely a meal.
[LUK.24.31] And their eyes were opened, and they recognized him. And he became unseen from among them. [§]
hoo-ton deh dee-ay-no-ee-kh-thee-san hoi of-thal-moi kai ep-eg-nose-an av-ton kai av-tos af-an-tos eg-en-et-o ap' av-ton.
This verse describes a moment of revelation where people's eyes were opened and they recognized someone. Following that recognition, this person vanished from their sight. The verse uses demonstrative pronouns indicating 'they' and 'him' are already known to the audience.
[LUK.24.32] And they said to one another: "Was not our heart burning within us as Yahveh spoke to us on the road, as Yahveh opened our understanding of the writings?" [§]
kai eipan pros allelous: ouchi he kardia hemon kaiomenen en emin os elalei hemin en te hodo, os dieinoigen hemin tas graphas?
This verse comes from Luke 24:32. It describes two disciples recognizing Yahveh after the resurrection on the road to Emmaus. They reflect on how their hearts burned within them as Yahveh spoke to them, and how Yahveh opened their understanding of the writings.
[LUK.24.33] And having risen at that hour, they returned to Jerusalem and found the eleven and those with them gathered together. [§]
kai anastantes autai tee hora hypestrepsan eis Ierousalem kai heuron ethroismenous tous hendeka kai tous sun autois
This verse describes the disciples returning to Jerusalem and finding the eleven apostles and others gathered together. 'Kai' means 'and'. 'Anastantes' means 'having risen' or 'having gotten up'. 'Autai tee hora' means 'at that hour'. 'Hypestrepsan' means 'they returned'. 'Eis Ierousalem' means 'to Jerusalem'. 'Heuron' means 'they found'. 'Ethroismenous' means 'gathered together'. 'Tous hendeka' means 'the eleven'. 'Kai tous sun autois' means 'and those with them'.
[LUK.24.34] It was said that my Lord truly rose and appeared to Simon. [§]
legontes hoti ontos egerthi ho kurios kai ophthe Simoni
This verse states that it was said that the Lord truly rose and appeared to Simon. The word 'kurios' is a common designation for God or a master, literally meaning 'my Lord'. 'Ontos' means truly or indeed. 'Egerthi' means was raised. 'Ophthe' means appeared.
[LUK.24.35] And they were explaining the things that happened on the journey, and how He was recognized to them in the breaking of the bread. [§]
kai autoi exegounto ta en tei hodoi kai hos egnosthe autois en tei klasei tou artou
This verse describes the disciples recognizing Jesus in the breaking of bread. The original text is in Koine Greek. 'kai' means 'and', 'autoi' means 'they', 'exegounto' means 'were explaining', 'ta' means 'the things', 'en' means 'in', 'te' is the definite article 'the', 'hodoi' means 'way' or 'journey', 'hos' means 'how' or 'as', 'egnosthe' means 'were known' or 'were recognized', 'autois' means 'to them', 'klasei' means 'breaking', and 'artou' means 'of bread'.
[LUK.24.36] And while these things they were saying, he himself stood in the middle of them and says to them: “Peace to you.” [§]
Tauta de autōn lalountōn autos estē en mesō autōn kai legei autois: eirēnē humin.
This verse is from the Gospel of Luke, chapter 24, verse 36. It describes a moment when Jesus appears to his disciples after his resurrection. The verse states that while the disciples were talking amongst themselves, Jesus himself stood in their midst and said to them, “Peace to you.” The original text is in Koine Greek.
[LUK.24.37] Being frightened and having become fearful, it seemed to them they were observing a spirit. [§]
ptoēthentes de kai emphoboi genomenoi edokoun pneuma theōrein
This verse is from the Septuagint, the Greek translation of the Hebrew scriptures. It describes the reaction of people who witnessed a spiritual manifestation. 'Ptoēthentes' means 'being frightened'. 'Kai' means 'and'. 'Emphoboi' means 'fearful'. 'Gemenoi' means 'having become'. 'Edokoun' means 'it seemed'. 'Pneuma' means 'spirit' or 'wind'. 'Theōrein' means 'to behold' or 'to observe'.
[LUK.24.38] And He said to them, “Why are you shaken, and why do considerations ascend in the heart of you?” [§]
kai eipen autois: ti tetaragmenoi este kai dia ti dialogismoi anabainousin en te kardia humon?
This verse is from the New Testament, specifically Luke 24:38. It is spoken by the resurrected Jesus to his disciples. The verse asks why they are disturbed and why thoughts are rising in their hearts. The original Greek uses rhetorical questions to convey a rebuke and a call for faith.
[LUK.24.39] Behold my hands and my feet, that it is I myself. Feel me and see, because a spirit does not have flesh and bones as you behold me having. [§]
idee-te tas chei-ras mou kai tous po-das mou hoti ego ei-mi av-tos pse-la-phe-sa-te me kai i-de-te hoti pneu-ma sar-ka kai os-tea ouk e-chei ka-thos e-me theo-rei-te echon-ta.
This verse is from the Gospel of Luke, chapter 24, verse 39. It is spoken by the resurrected Jesus to his disciples. He invites them to examine his wounds, proving he is not a spirit but a real physical being. 'Ide' means 'see'. 'Cheiras' means 'hands'. 'Podas' means 'feet'. 'Ego eimi' means 'I am'. 'Pneu-ma' means 'spirit'. 'Sarka' means 'flesh'. 'Ostea' means 'bones'. 'Theoreite' means 'you behold'.
[LUK.24.40] And having said this, he showed them the hands and the feet. [§]
kai touto eipon edeixen autois tas cheiras kai tous podas
This verse is from the Gospel of Luke, chapter 24, verse 39. It describes Jesus showing his hands and feet to his disciples after his resurrection. The original text is in Koine Greek. I am translating directly from the Greek text, focusing on literal accuracy rather than traditional theological interpretations. I am translating the names of God literally, though this verse does not contain any.
[LUK.24.41] And still, as they did not believe, even from the joy and wonder, Yahveh said to them: "Do you have anything to eat here?" [§]
eti de apistounton autōn apo tēs charas kai thaumazontōn eipen autois: echiete ti brōsimon enthade?
This verse describes a situation where, despite witnessing something joyful and amazing, the people still did not believe. As a result, Yahveh speaks to them, asking if they have any food present.
[LUK.24.42] And they gave to him a portion of the cooked fish. [§]
hoi de epedokan auto ichthuos optou meros
This verse is from the Gospel of John, chapter 21, verse 9. It describes the disciples giving some of their catch of fish to Jesus. "Hoi de" means "and they". "Epedokan" means "they gave". "Auto" means "to him". "Ichthuos" means "fish". "Optou" is the genitive singular of "optos", meaning "cooked" or "roasted". "Meros" means "a portion" or "a part". This describes them giving a portion of the cooked fish.
[LUK.24.43] And having taken it, he ate before them. [§]
kai labon enopion autōn efagen
This verse is from the New Testament, specifically from the account of the Last Supper. It describes Jesus taking bread and eating in front of his disciples. 'Kai' means 'and', 'labon' is a form of 'lambano' meaning 'having taken', 'enopion' means 'in front of', 'autōn' means 'them' or 'their', and 'efagen' is a form of 'esthio' meaning 'he ate'.
[LUK.24.44] And he said to them: These are the words of me which I spoke to you while being with you, that it is necessary for all things written in the Law of Moses and the Prophets and Psalms concerning me to be fulfilled. [§]
Ei-pen de pros autous: houtoi hoi logoi mou hous elale-sa pros humas eti on sun humin, hoti dei ple-ro-the-nai pan-ta ta ge-gra-me-na en to no-mo Mo-u-se-os kai tois pro-phe-tais kai psal-mois peri emou.
This verse is from the Gospel of Luke. It records Jesus speaking to his disciples after his resurrection. He is explaining that the scriptures – the Law of Moses, the Prophets, and the Psalms – all foretold events concerning him and must be fulfilled. The verse uses the verb 'to say' ('ei-pen') and focuses on the necessary fulfillment of what is written.
[LUK.24.45] Then God opened their minds so that they might understand the writings. [§]
toh-teh dee-ay-no-ix-en af-tohn tohn noon tooh sin-ee-en-ai tas gra-fas
This verse comes from the Greek translation of the Old Testament (the Septuagint). It describes a moment when understanding of scripture is revealed. "tote" means then. "dieinoixen" means to open. "auton" is a pronoun referring to them. "ton noun" means the mind. "tou sunienai" is an infinitive meaning to understand. "tas graphas" means the scriptures.
[LUK.24.46] And he said to them that it has been written for the Messiah to suffer and to rise from among the dead on the third day. [§]
kai eipen autois hoti houtos gegraptai pathein ton christon kai anastenasai ek nekron te trite hemere
This verse is from the Gospel of Luke, chapter 24, verse 46. It recounts Jesus explaining to his disciples that it was written that the Messiah would suffer and rise from the dead on the third day. The names in this verse do not need translation, as they are not names of God.
[LUK.24.47] And that repentance for forgiveness of sins should be proclaimed to all the nations, beginning from Jerusalem. [§]
kai keruxthēnai epi tō onomati autou metanoian eis aphesin hamartiōn eis panta ta ethnē. arxamenoi apo Ierousalēm
This verse, from Luke 24:47, speaks of a proclamation concerning repentance for the forgiveness of sins to all nations, beginning from Jerusalem. The names of God are not present in this verse, so no translation of divine names is needed. The verse discusses proclaiming repentance *on the name* of God, meaning *in connection with* God’s authority or reputation. The verse refers to all the nations, not just Israel.
[LUK.24.48] You are witnesses of these things. [§]
hoo-mees mar-too-res too-ton
This is a Greek phrase. 'Hoo-mees' means 'you' (plural). 'Mar-too-res' means 'witnesses'. 'Too-ton' is the neuter plural accusative of 'ho', meaning 'these things'. Therefore, the phrase means 'you are witnesses of these things'.
[LUK.24.49] And behold, I send the promise of my father to you. But you, remain in the city until you are clothed with power from on high. [§]
kai idou ego apostello ten epangelian tou patros mou eph humas. Humeis de kathisate en te polei heos hou endusesethe ex upsous dunamin.
This verse is from Luke 24:49. "Kai" means "and". "Idou" means "behold". "Ego" means "I". "Apostello" means "I send". "Ten epangelian" means "the promise". "Tou patros mou" means "of my father". "Eph humas" means "to you". "Humeis de" means "you however". "Kathisate" means "sit". "En te polei" means "in the city". "Heos hou" means "until". "Endusesethe" means "you are clothed with". "Ex upsous" means "from on high". "Dunamin" means "power".
[LUK.24.50] And he led them out until near Bethany, and raising his hands, he blessed them. [§]
Exegagen de autous [exo] heos pros Bethanian, kai epareas tas cheiras autou eulogesen autous.
This verse describes a departure to Bethany, followed by a blessing. "Exegagen" means 'led out'. "Autous" refers to 'them'. "Heos pros" means 'until near'. "Bethanian" is the place name Bethany. "Epareas" means 'raised'. "Tas cheiras" means 'the hands'. "Eulogesen" means 'blessed'.
[LUK.24.51] And it happened, while they were blessing him, something separated from them and ascended into the sky. [§]
kai egeneto en to eulogein auton autous diesteh ap' autōn kai anefereto eis ton ouranon.
This verse describes an event happening while they were blessing him. Something separated from them and ascended into the sky. The context suggests 'him' is Jesus and 'they' are his disciples during the ascension. 'Kai' means 'and'. 'Egeneto' means 'became' or 'happened'. 'En' means 'in'. 'To eulogein' means 'the blessing'. 'Autous' means 'them'. 'Diesteh' means 'separated'. 'Ap' autōn means 'from them'. 'Anefereto' means 'was carried up' or 'ascended'. 'Eis ton ouranon' means 'into the sky'.
[LUK.24.52] And they, having worshipped Him, returned to Jerusalem with great joy. [§]
kai autoi proskunesantes auton hypestropsan eis Ierousalem meta charas megales
This verse describes a group of people worshipping someone, then returning to Jerusalem with great joy. The original text is from the New Testament, specifically Luke 24:52-53. The verse doesn't mention the name of God directly, so a translation of divine names isn't necessary. However, it describes an act of worship, which is relevant when considering divine names in other contexts.
[LUK.24.53] And they were always in the temple praising God. [§]
kai esan dia pantos en to hiero eulogountes ton theon
This verse, originating from the Septuagint (Greek translation of the Hebrew scriptures), describes people consistently praising God within the temple. 'kai' means 'and', 'esan' means 'they were', 'dia pantos' means 'throughout all time' or 'always', 'en to hiero' means 'in the temple', and 'eulogountes ton theon' means 'praising God'. The original text uses 'theos' which is the Greek word for 'God'.