Mark 6


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Excerpt from my 2004 translation of Mark’s gospel, which begins at Mark 1.

My 2012 translation of John’s first epistle begins at John A.

My 2015 translation of John’s second epistle begins at John B.

My 2015 translation of John’s third epistle begins at John Γ.

My 2015 translation of Paul’s first letter to the Thessalonians, which begins at To The Thessalonians A.

My 2015 translation of Paul’s letter to The Romans begins at To the Romans.

My 2004 translation of Paul’s first letter to the Korinthians begins at And Now For Something Completely Different….

My 2004 translation of John’s gospel begins at Start With John, along with a brief explanation of my interpretive approach.

6 1 And he went out from there and came into his fatherland [πατριδα, ‘of one’s fathers’], and his disciples followed him. 2 And when the Sabbath came, he began to teach in the synagogue, and when they heard [him] many were fearfully astonished [εκπλησσω, ‘to frighten out of one’s senses’], saying, “Whence to this one these things [ποθεν τουτου ταυτα]?” and, “How [was] such wisdom given to this one?” and “[How were] such powerful things wrought by his hands? 3 Is this not the artisan, the son of Mary and brother of Jacob and Josetos and Jude and Simon? And are not his sisters here with us?” And they were scandalized [‘confused,’ ‘stumbled’] by him. 4 And Jesus said to them οτι, “A prophet is not dishonored except in his own country and by his family and in his house.” 5 And he was not able to perform anything powerful there, except [only] a few sick, placing hands upon, he healed. 6 And he marveled because of their unbelief. And he went round to the villages round about teaching.

7 And he called the twelve [to himself] and began to send them two by two, also giving them power over the unclean spirits, 8 and he commanded them to the effect that they take nothing on the road except only a staff, not bread, not a pouch, no money in the belt, 9 but binding on sandals, and not wearing two tunics. 10 And he said to them, “Whenever you go into a house stay there until you leave that place. 11 And whatever place will not receive you kindly or listen to you, when you go out from there, shake off the dirt from the bottom of your feet unto a testimony for them.” 12 And departing, they proclaimed that they should repent, 13 and they cast out many demons and anointed with oil many sick and they were healed.

14 And King Herod heard, for his name had become famous, and he said οτι, “John the Baptist is raised from death and because of this the powers are working in him.” 15 But others were saying οτι, “It is Elijah;” and others were saying οτι, “He is a prophet like one of the prophets.” 16 But Herod, when he heard said, “John, whom I beheaded is raised.” 17 For Herod himself had sent and seized John and bound him in prison because of Herodias, the wife of Philip his brother, because he married her; 18 for John said to Herod οτι, “It is not legal for you to have the wife of your brother.” 19 But Herodias held it against him and wished to kill him, but was not able; 20 for Herod feared John, knowing that he [was] a righteous and holy man, and he kept him safe [‘watched him closely,’ ‘guarded’] and when he listened to him often, he was at a loss to know what to do, but he listened to him gladly.

21 And there came a day of good opportunity when Herod, for his birthday threw a party for his chief courtiers and legion commanders and the prominent [πρωτοις, ‘first’] people of Galilee, 22 and when his daughter by Herodias came in [to the party] and when she danced, she pleased Herod and his guests. The king said to the girl, “Ask me whatever you wish and I will give it to you;” 23 and he swore to her many times over οτι, “Whatever you ask me, I will give it to you, up to half my kingdom.” 24 And she went out [and] said to her mother, “What shall I ask?” And she said, “The head of John the Baptist.”

25 And then [ευθυς – this particle seems to often be an indicator of action that is unbelievable or somehow extraordinary, like a storyteller saying….”and then you just won’t believe what happened, ευθυς! The fact that it was used as a narrative indicator (similar to the Hebrew ויהי, ‘and behold,’ or ‘and it happened…’- a narrative indicator and possible memory cue in Old Testament prose) seems to be related to the nature of the literature, which is revelatory; therefore, there should be, one would expect, an element of incredulousness surrounding the stories, a level of enthusiasm that we seem to have lost. The word ευθυς comes from the word ιθυς – ‘straight’ or ‘direct,’ so ευθυς is short for ‘I’m telling you the truth, that is exactly what happened, straight from what happened.’ It is the tool of an experienced storyteller (or storytelling culture) to bring attention to the following action, to keep the audience’s attention – remember, they are listening, not reading. Ευθυς is more an auditory device than a literary one.]…she went in with speed to the king to ask, saying, “I wish that immediately [εξαυτης – if ευθυς means ‘immediately’ why is it not used here?] be brought to me on a pinaki [πινακι, a ‘little tablet,’ esp. that on which judges wrote their verdict] the head of John the Baptist. 26 And the king became exceedingly sorrowful because of the oaths; however, [because of] the guests he did not wish to set her aside; 27 so then [ευθυς] the king sent a guard [whom] he ordered to bring his head. And going out, he beheaded him in prison. 28 And he brought his head upon a pinaki [‘judgement tablet’] and gave it to the girl, and the girl took it to her mother. 29 And when his disciples heard, they went and took his body [πτωμα, ‘fallen’] and placed it in a tomb.

30 And the disciples sent [by Jesus] came back to Jesus and reported to him all that they had done and [all] they had taught. 31 And he says to them, “Come out here by yourselves into a desert [‘solitary,’ ‘wilderness’] place and rest a little.” For many people were coming and going, and they could not eat at leisure. 32 And they went on the boat to a solitary place alone. 33 And many saw them going and they knew [where they were going (?)] and they ran together on foot from all the cities and met him there. 34 And going out, he saw a large crowd and he had compassion for them, because they were like sheep without a shepherd, and he began to teach them many [things].

35 And already many hours had come [and gone] when the disciples came to him saying οτι, “This is a desert place and [it’s been] quite a while [‘already many hours’]; 36 let them go so that they can go to the surrounding farms and buy food for themselves to eat.” 37 But answering he said to them, “You give them [something] to eat.” And they said to him, “Shall we go and buy two hundred denarii [worth] of bread and give [it] to them to eat?” 38 But he says, “How much bread do you have? Go and see.” And knowing, they said, “Five, and two fish.” 39 And he ordered them to make them all sit group by group on the pale green grass. 40 And they sat down by companies in hundreds and fifties. 41 And receiving the five loaves [and] two fish, raising his eyes to heaven, he blessed [them] and broke the loaves and gave them to the disciples so they could distribute them, and the two fish he divided among all. 42 And they all ate and were filled, 43 and they took up twelve baskets of fragments left over and (also) from the fish. 44 And the ones who ate were five-thousand men.

45 And next he forced his disciples to embark in the boat and to go across to the other side to Bethsaïda, so that he could lose the crowd. 46 And he, sending them away, went up into the mountain to pray. 47 And when evening came, the boat was again in the middle of the sea, and he alone [was] on the land. 48 And beholding them being put to the test at the rowing, for the wind was against them, [at] about the fourth watch of the night, he came to them walking upon the sea, and he indeed was able to pass over to them. 49 But the ones seeing him upon the sea walking about thought that he was a ghost [φαντασμα], and they screamed; 50 for they all saw him and they were frightened. And then he started to speak with them, and he says to them, “Courage, it is I; do not be afraid.” 51 And he went aboard to them into the boat and the wind quieted, and they were very [λιαν] [extremely, εκ περισσου, sic] astonished. 52 For they did not understand about the loaves, but rather, their heart had been hardened [‘petrified,’ ‘turned to stone’].

53 And crossing over onto the land, he went into Gennessaret and they weighed anchor. 54 And when they went out of the boat, right away they recognized him 55 [as] he made a circuit of the whole countryside, and they began to bear upon cots those having illness [to] where they heard that he was. 56 And when he would go into a town or into a city or into a farm, those assembled would place [before] him the sick and called him so that they might even just grasp the hem of his garment; and whoever would touch it was saved [from their disease.


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This translation was taken from The Greek New Testament, Kurt Aland, et. al. eds., Third Edition (corrected), United Bible Societies, (in cooperation with the Institute for New Testament Textual Research, Münster/Westphalia, Printed in West Germany by Biblia-Druck GmbH Stuttgart),1983.

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John 21


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Excerpt from my 2004 translation of John’s gospel, which begins at Start With John, along with a brief explanation of my interpretive approach.

My 2012 translation of John’s first epistle begins at John A.

My 2015 translation of John’s second epistle begins at John B.

My 2015 translation of John’s third epistle begins at John Γ.

My 2015 and 2017 translation of Paul’s first letter to the Thessalonians begins at To The Thessalonians A.

My 2015 translation of Paul’s letter to The Romans begins at To the Romans.

My 2004 translation of Paul’s first letter to the Korinthians begins at And Now For Something Completely Different….

My 2004 translation of Mark’s gospel begins at Mark 1.

21 1 After these things, Jesus again revealed himself to the disciples on the sea of Tiberiados; and this is how he revealed [himself]. 2 Simon Peter and Thomas, the one called Didumos, and Nathaniel, the one from Kana of Galilee, and the Zebedias and two other of his disciples were together. 3 Simon Peter says, “I’m going fishing.” They said to him, “Let us come with you.” So they went and embarked in the boat, and that night they caught nothing.

4 And while it was yet early, Jesus stood on the seashore; the disciples did not recognize that it was Jesus. 5 Therefore, Jesus says to them, “Children, don’t you have anything to eat?” They answered him, “No.” 6 Then he said to them, “Cast the net to the right side of the boat and you will find.”

Therefore they cast [the net], and they were not able to draw it in, so heavy [was it] from the full weight of the fish. 7 Then the disciple, the one Jesus loved, says to Peter, “It is the Lord.” Then Simon Peter, hearing that it was the Lord, girded with [his] tunic for he was naked, cast himself into the sea, 8 but the other disciples went in the boat, for they were not a long way from the shore, but rather about 200 cubits, dragging the net of fish. 9 Then, when they cast upon the shore they saw a bed of coals laid, and fish laid upon [it] and bread. 10 Jesus says to them, “Now carry of the fish which you caught.”

11 Then Simon Peter got up and drew the net onto the shore filled with many fish – one-hundred-fifty-three; and they were not strong enough [to draw] the net. 12 Jesus says to them, “Take breakfast here.” None of the disciples boldly interrogated him [asking], “Who are you?”; they knew it was the Lord.

13 Jesus came and took the bread and gave [it] to them and the fish likewise. 14 Thus was the third appearance of Jesus to the disciples when he was raised from death.

15 Then when they had eaten, Jesus says to Simon Peter, “Simon [son of] of John, do you love [αγαπη] me more than those [other disciples?]” He says to him, “Yes Lord, you know that I love [φιλεω] you.” [Jesus] says to him, “Feed my lambs.” 16 He says to him again a second time, “Simon of John, do you love [αγαπη] me?” [Peter] says to him, “Yes Lord, you know that I love [φιλεω] you.” He says to him, “Tend [‘cherish,’ ‘foster,’ ‘lead’] my sheep.” 17 He says to him a third time, “Simon of John, do you love [φιλεω] me?” and he says to him, “Lord, you know everything, you know that I love [φιλεω] you.” [Jesus, sic] says to him, “Feed my sheep. 18 Listen carefully, when you were young, you girded yourself and went about wherever you wished; but when you grew up, you stretched out your hands and you sought other things and left alone what you did not wish.” 19 And he said this signifying the death he would die to glorify God. And saying this, he says to him, “Follow me.”

20 Turning, Peter saw the disciple whom Jesus loved following, who also fell back at the meal upon his chest, and said, “Lord, who is the one who betrays you?” 21 Then Peter beholding this one says to Jesus, “What of this one?” 22 Jesus says to him, “If I wish him to stay until I come, what is that to you. You follow me.” 23 Then this word went out to the brothers that that disciple would not die; however, Jesus did not say that he would not die, but “If it is my will for him to stay until I come [, what is it to you, sic]?”

24 It is this disciple who testifies concerning these things and the one who wrote these things, and we know that his testimony is true.

25 And there are many other things Jesus did, which if every one of them were written, the world itself would not contain the books written.


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This translation was taken from The Greek New Testament, Kurt Aland, et. al. eds., Third Edition (corrected), United Bible Societies, (in cooperation with the Institute for New Testament Textual Research, Münster/Westphalia, Printed in West Germany by Biblia-Druck GmbH Stuttgart),1983.

John 20: Resurrection

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Excerpt from my 2004 translation of John’s gospel, which begins at Start With John, along with a brief explanation of my interpretive approach.

My 2012 translation of John’s first epistle begins at John A.

My 2015 translation of John’s second epistle begins at John B.

My 2015 translation of John’s third epistle begins at John Γ.

My 2015 and 2017 translation of Paul’s first letter to the Thessalonians begins at To The Thessalonians A.

My 2015 translation of Paul’s letter to The Romans begins at To the Romans.

My 2004 translation of Paul’s first letter to the Korinthians begins at And Now For Something Completely Different….

My 2004 translation of Mark’s gospel begins at Mark 1.

20 1 And the first day [after] the Sabbath, Maria Magdalene came first, while it was yet dark, unto the tomb and she saw the stone was taken away from the tomb. 2 Then she ran and went to Simon Peter and to the other disciples who loved [εφιλει] Jesus and she says to them, “They have taken the Lord from the tomb and we do not know where they have placed him.” 3 Then Peter and the other disciple went out and went to the tomb. 4 And the two ran together; but the other disciple ran ahead faster than Peter and came first to the tomb, 5 and stooping forward he saw the linen lying [there]; however, he did not enter. 6 Then Simon Peter came following him, and he went into the tomb, and he saw the linen lying there, 7 and the face linen, which had been on his head, not with the linen lying there but separately, wrapped up in another place. 8 Then the other disciple entered, going first into the tomb and he saw and he believed; 9 for they did not yet know the scripture that it was necessary for him to be raised from death. 10 Then the disciples came up again to them.

11 And Maria was standing in front of the tomb outside, weeping. And while she was weeping, she knelt toward the tomb 12 and she saw two angels in pure white sitting there, one toward the head and one toward the feet, where the body of Jesus had been laid.

13 And they said to her, “Woman why are you weeping?” She says to them, “They have taken my Lord and I do not know where they have placed him.” 14 Saying this, she turned around and saw Jesus standing but she did not know it was Jesus. 15 Jesus says to her, “Girl, why are you weeping? What are you looking for?” She, thinking he was the gardener, says to him, “Sir, if you have taken him, tell me where you have placed him and I will take him.” 16 Jesus says to her, “Maria.” She turned completely around and she says to him, in Hebrew, “Rabbi,” which is to say, ‘Teacher.’ 17 Jesus said to her, “Do not touch me, for I have not yet ascended to the father. Go to my brothers and tell them, ‘I am ascending to my father and your father, my God and your God.'”

18 Maria Magdalene went, taking the message to the disciples, “I have seen the Lord,” and the things he said to her.

19 Then [when] it was the evening of the first day after the Sabbath and the disciples had locked the doors where they were because of the fear of the Judeans, Jesus went and stood in their midst and he says to them, “Peace to you.” 20 And saying this he showed them his hands and side. The disciples were overjoyed seeing the Lord.

21 Then Jesus said to them again, “Peace to you; just as the father sent me, I also am sending you.” 22 And saying this, he breathed upon them and said to them, “Receive the holy spirit; 23 if you should forgive [αφιημι, ‘release’] anyone their sins, they will be forgiven them, if you should judge [κρατητε, the sense is that ‘you should lay hold of,’ ‘hold fast,’ to their sin] anyone, they will have been judged [κεκρατηνται].

24 Now Thomas, the one called Didumos, one of the twelve, was not with them when Jesus came. 25 So when the other disciples were saying to him, “We have seen the Lord,” he said to them, “Unless I see in his hands the place of the nails and put my finger in the nail-prints and put my hand in his side, I will not believe [it].”

26 So after eight days, his disciples were together and Thomas with them. Jesus came [through] the locked door and was in [their] midst and said, “Peace to you.” 27 And then he says to Thomas, “Place your finger here and look at my hands and place your hand and put it in my side, and do not be unbelieving but believing.” 28 Thomas answered and said to him, “My Lord and my God.” 29 Jesus says to him, “Because you have seen me you have believed, have you? Greater [are] those who do not see and believe.”

30 And Jesus performed many other signs before his disciples, which are not written in this book; 31 but these things were written in order that you might believe that Jesus is the Messiah [or ‘Messianic’] son of God, and so that, believing, you should have life in his name.


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This translation was taken from The Greek New Testament, Kurt Aland, et. al. eds., Third Edition (corrected), United Bible Societies, (in cooperation with the Institute for New Testament Textual Research, Münster/Westphalia, Printed in West Germany by Biblia-Druck GmbH Stuttgart),1983.

John 19: The Trial


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Excerpt from my 2004 translation of John’s gospel, which begins at Start With John, along with a brief explanation of my interpretive approach.

My 2012 translation of John’s first epistle begins at John A.

My 2015 translation of John’s second epistle begins at John B.

My 2015 translation of John’s third epistle begins at John Γ.

My 2015 and 2017 translation of Paul’s first letter to the Thessalonians begins at To The Thessalonians A.

My 2015 translation of Paul’s letter to The Romans begins at To the Romans.

My 2004 translation of Paul’s first letter to the Korinthians begins at And Now For Something Completely Different….

My 2004 translation of Mark’s gospel begins at Mark 1.

19 1 Then Pilate took Jesus and whipped him. 2 And the soldiers, making a crown of thorns, placed it on his head and a garment of purple they wrapped around him [reference to Jonathan Maccabee, 1 Macc 10:59-66: After Jonathan was recognized by Demetrius as High Priest of Israel (1 Macc 10:32), “King Alexander wrote to Jonathan to come and meet him. Jonathan went in state to Ptolemais, where he met the two kings; he gave them silver and gold, and also made many gifts to their Friends; and so he won their favour. There were some scoundrelly…renegades who conspired to lodge complaints against Jonathan. The king, however, paid no attention to them, but gave orders for Jonathan to be divested of the garment he wore and robed in purple, and this was done. The king made him sit at his side, and told his officers to go with Jonathan into the centre of the city and proclaim that no one should bring any complaint against him or make any trouble for him whatsoever. When this proclamation was made and those who planned to lodge complaints saw Jonathan’s splendor, and the purple robe he wore, they all made off. Thus the king honoured him, enrolling him in the first class of the order of King’s Friends, and making him a general and a provincial governor. Jonathan returned to Jerusalem well pleased with his success” (The New English Bible with Apocrypha, Oxford Study Edition, Samuel Sandmel, et. al. eds., Oxford University Press, 1976). Jonathan was later put to death by Trypho, 1 Macc 13:23. Interestingly, his brother Simon Maccabee [cf. Simon Peter] became High Priest after his death. Pilate knows his history and presents Jesus, with heavy irony, as reminiscent of the great military Messiah, Jonathan Maccabee] 3 and they went up to him and were saying, “Hail the King of the Judeans;” and they gave him a beating.

4 And Pilate again went out and he says to them, “Behold I lead him out to you, so that you might know that I have found no guilt in him.” 5 Then Jesus went out, wearing the crown of thorns and the purple garment. And [Pilate] says to them, “Behold the man!” 6 Then when they saw him, the chief priests and soldiers shouted, saying, “Crucify! Crucify!” Pilate says to them, “You take him and crucify him; for I have not found any guilt in him.” 7 The Judeans answered him, “We have a law and according to the law, it is an obligation to kill [him] because he made himself out to be a son of God.”

8 When Pilate heard this statement, he was very afraid, 9 and he went into the court again and he says to Jesus, “Where are you from?” but Jesus did not give him an answer.

10 Pilate then says to him, “Will you not speak to me? Don’t you know that I have authority to crucify you?” 11 Jesus answered, “You do not have authority over me one little bit except it was given you from above; because of this, the one who betrayed me has erred more greatly than you.”

12 From this Pilate sought to release him; but the Judeans shouted, saying, “If this one is released, you are not a friend of Caesar; everyone who makes himself king speaks against Caesar!”

13 Then Pilate, hearing these statements, led Jesus out and he sat down upon the seat in the place called Lithostroton [‘a seat of stone,’ the judgement seat], in Hebrew ‘Gabbatha.’ 14 It was the evening of the Passover, about the sixth hour. And he says to the Judeans, “Behold your King!”

15 Then they shouted, “Take him away, take him away, crucify him.” Pilate says to them, “Shall I crucify your King?” [Pilate taunts them, causing them to denounce God as King of Israel] The chief priests answered, “We have no King except Caesar!”

16 Then [Pilate] gave him to them, in order that he should be crucified. Then they took Jesus, 17 and bearing the cross himself, he went up to The Place of the Skull, which is to say, in Hebrew, “Golgotha,” 18 where they crucified him and with him two others, here and there [usu. trans. ‘one on either side’], and Jesus in the middle. 19 And Pilate wrote a title and put it on the cross, it was written, “Jesus the Nazarene, the King of the Judeans.” 20 Then many of the Judeans read this title, because it was near the area of the city where they crucified Jesus; and it was written in Hebrew, Latin, Greek. 21 Then the chief priests of the Judeans were saying to Pilate, “Do not write, “The King of the Judeans,” but that, ‘He said, “I am King of the Judeans.”‘” 22 Pilate answered, “What I have written, I have written.”

23 Then the soldiers, when they crucified Jesus, took his garments and made four portions, each soldier a portion, but the inner tunic [was left over]. Now the tunic was seamless, from the top woven throughout as a whole. 24 They said to each other, ‘let us not tear it, but rather cast lots concerning whose it should be;’ in order that the scripture should be fulfilled:

They divided my garments among themselves
and for my clothing they cast lots.
[Ps 22:18]

So then the soldiers did this.

25 Now standing before the cross of Jesus were his mother and the sister of his mother, Maria [wife of] Klopas, and Maria Magdalene. 26 Then Jesus, beholding the mother and the disciple whom he loved standing with her, says to the mother, “Woman, behold your son.” 27 Then he says to the disciple, “Behold your mother.” And from that hour the disciple took her as his own.

28 After this, Jesus knew that already all had been completed, [so] in order to complete [‘perfect’] the scripture, he says, “I thirst.” A vessel was there, full of vinegar; then taking a sponge full of the vinegar with hyssop they put it to his mouth. 30 Then, when he received the vinegar, Jesus said, “It has been completed,” and inclining [his] head, he surrendered the spirit.

31 Then the Judeans, who were there preparing lest the body should remain on the cross on the Sabbath, for that day of Sabbath was very important, asked Pilate if they could break his legs and take him down. 32 Then the soldiers went to the first and broke the legs and of the other of the ones being crucified with him. 33 But coming to Jesus, whom they knew had already died, they did not break his legs, 34 but one of the soldiers pierced his side with his lance, and [ευθυς] there came out blood and water. 35 And the one who saw this has testified and his testimony is true, and they know that one, that he [John the author? Is the implied narrator implying the narrator? John, the character, is present at the cross] speaks the truth, in order that you also might believe.

36 For these things happened so that scripture might be fulfilled:

His bones shall not be crushed. [Ex 12:46; Nu 9:12; Ps 34:20]

37 and again a different scripture says:

They will see the one whom they pierced. [Zech 12:10]

38 After these things, Joseph of Arimathaia, who was a disciple of Jesus, secretly because of the fear of the Judeans, asked Pilate if he could take the body of Jesus; and Pilate gave him over. He went then and took his body. 39 And then Nicodemos came, the one who came to him first by night, carrying a mixture of myrrh and aloe, about 100 pounds. 40 Then they took the body of Jesus and they wrapped him in linens with the aromatics, just as it is the custom of the Judeans to embalm. 41 And they were in the place where the garden was fenced and in the garden a new tomb in which no one had yet been placed; 42 so there, because of the traditional practice of the Judeans, because the tomb was near, they placed Jesus.


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This translation was taken from The Greek New Testament, Kurt Aland, et. al. eds., Third Edition (corrected), United Bible Societies, (in cooperation with the Institute for New Testament Textual Research, Münster/Westphalia, Printed in West Germany by Biblia-Druck GmbH Stuttgart),1983.

John 18: The Arrest


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Excerpt from my 2004 translation of John’s gospel, which begins at Start With John, along with a brief explanation of my interpretive approach.

My 2012 translation of John’s first epistle begins at John A.

My 2015 translation of John’s second epistle begins at John B.

My 2015 translation of John’s third epistle begins at John Γ.

My 2015 and 2017 translation of Paul’s first letter to the Thessalonians begins at To The Thessalonians A.

My 2015 translation of Paul’s letter to The Romans begins at To the Romans.

My 2004 translation of Paul’s first letter to the Korinthians begins at And Now For Something Completely Different….

My 2004 translation of Mark’s gospel begins at Mark 1.

18 1 Having said these things, Jesus went with his disciples across the river of Kedron where there was a garden, into which he and his disciples went. 2 And Judas, his betrayer, knew the place because Jesus often went there with his disciples. 3 Then Judas took the soldiers [‘body of soldiers’ – σπειραν also suggests the ‘twists and coils’ of a serpent] who served the chief priests and Pharisees and they went there with torches and lanterns and weapons. 4 Then Jesus, beholding all of them coming up to him, went out and he says to them, “What are you seeking?” 5 They answered him, “Jesus the Nazarene.” He says to them, “I am he.” And Judas his betrayer was standing with them. 6 Then, when he said to them, “I am he,” they went backward and fell to the ground. 7 Then again he asked them, “What are you looking for?” and they said, “Jesus the Nazarene.” 8 Jesus answered, “I told you that I am he. If, therefore, you are seeking me, leave these ones go; 9 in order that the word [prophetic λογος] which he said should be fulfilled, that is, ‘Whom you have given me, I lost not one of them.”

10 Then Simon Peter, having a sword, drew it and attacked the servant of the chief priests and cut off his right ear; the name of the servant was Malchos. 11 Then Jesus said to Peter, “Cast the sword into the scabbard; ought not I drink the cup which the father has given me?”

12 Then the contingent and the commander [of 1000 men, χιλιαρχος] and the servants of the Judeans took Jesus with them and they bound him 13 and they went to Annas first; for he was the father-in-law of Kiaphas, who was the annual chief priest that year; 14 now Kiaphas, was the advisor to the Judeans because [he said] it is profitable that one man should die in behalf of the nation.

15 Now Simon Peter followed Jesus, as did another disciple. That disciple was known to the chief priest and went with Jesus into the courtyard of the chief priests, 16 but Peter stood at the outer door. Then the other disciple, who was known to the chief priests, went out and spoke to the door keeper and he brought Peter in. 17 Then a young female slave of the guard says to Peter, “Aren’t you one of the disciples of this man?” That one says, “I am not.” 18 And the slaves and military servants were standing about, having made a fire of burning coals, because it was chilly and they were getting warm; and Peter was with them, standing and getting warm.

19 Then the high priest was asking Jesus about his disciples and about his teaching. 20 Jesus answered him, “Openly I have spoken to the world, I was always teaching in the synagogue and in the temple where all the Judeans gathered together, and in secret I have spoken nothing. 21 Why are you interrogating me? Ask those who heard what I said to them; obviously [ιδε] they themselves know what I said.” 22 But when he said these things one of the military servants standing by gave Jesus a smack in the face, saying, “This is how you answer the high priest?”

23 Jesus answered him, “If I have said something wrong, prove it – concerning the wrong thing; but if [I have said] something right, why did you hit me?” 24 Then Annas sent him necessarily to Kiaphas the high priest.

25 Now, Simon Peter was standing and getting warm. Then they said to him, “Aren’t you one of his disciples?” That one denied and said, “I am not.” 26 One of the servants of the chief priest, the same one whose ear Peter cut off [!] says, “Didn’t I see you in the garden with him?” 27 Again Peter denied, and right then the cock crowed.

28 Then they took Jesus from Kiaphas up to the judgement hall of the magistrate, but it was very early in the day; so they did not go into the court, lest they should be defiled but rather, they ate the Passover meal. 29 Then Pilate went out before them and said [φημι], “What charges are you bringing against this man?” 30 They answered and said to him, “If this [man] had not done something wrong, we would not have brought him to you.” 31 Then Pilate said to them, “You take him and judge him according to your law.” The Judeans said to him, “We are not allowed to kill anyone;” 32 in order that the word [prophetic λογος] Jesus said should be fulfilled indicating the brutal death he was about to die.

33 Then Pilate went in again to the court and called Jesus and said to him, “Are you the King of the Judeans?” 34 Jesus answered, “Of your own accord or by what others said to you do you say this?” Pilate answered, “I am not a Judean, am I? Your nation and the high priest brought you to me; what do you make of it?”

36 Jesus answered , “My kingdom is not of this world; if my kingdom was of this world, my officers would have fought not to hand me over to the Judeans; but now my kingdom is not there.” 37 Pilate then said to him, “Therefore, you are not a king?” Jesus answered, “You say that I am a king. [However] I came into this world, I was born for one reason only, to testify the truth; everyone who is truthful hears my voice.”

38 Pilate says to him, “What is truth?”

So saying this, he went out again to the Judeans and he says to them, “I find absolutely no grounds [to condemn] him [or, ‘no guilt in him’]. 39 However, it is your custom that I release one [prisoner] to you on the Passover; decide, then, shall I release to you the King of the Judeans?” Then they shouted out again saying, “Not this one but rather, Barabbas.” Now, Barabbas was a thief.


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This translation was taken from The Greek New Testament, Kurt Aland, et. al. eds., Third Edition (corrected), United Bible Societies, (in cooperation with the Institute for New Testament Textual Research, Münster/Westphalia, Printed in West Germany by Biblia-Druck GmbH Stuttgart),1983.

John 17: Jesus Prays


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Excerpt from my 2004 translation of John’s gospel, which begins at Start With John, along with a brief explanation of my interpretive approach.

My 2012 translation of John’s first epistle begins at John A.

My 2015 translation of John’s second epistle begins at John B.

My 2015 translation of John’s third epistle begins at John Γ.

My 2015 and 2017 translation of Paul’s first letter to the Thessalonians begins at To The Thessalonians A.

My 2015 translation of Paul’s letter to The Romans begins at To the Romans.

My 2004 translation of Paul’s first letter to the Korinthians begins at And Now For Something Completely Different….

My 2004 translation of Mark’s gospel begins at Mark 1.

17 1 Jesus said these things and raising his eyes to heaven he said, “Father, the hour has come, glorify your son so that the son may glorify you, 2 just as you gave him authority over all fleshly beings, so that to everyone who devotes themselves to him, he will give eternal life. 3 Now this is the gift of eternal life [i.e., how it is given] that they should know you [are] the only true God and [that they should know] the one you sent, Jesus the Messiah [or, ‘Jesus, (is) the Messiah’]. 4 I recognized you upon the earth [by] completing the [miraculous] work which you gave me to do; 5 and now you will recognize me, father, with your own presence [‘imminence,’ ‘glory’] which I had before the world existed [and which was] yours.

6 I made your name [to the ancient mind, the ‘name’ signifies reputation, and along the lines of CA Evans’ article, the memra, ‘name,’ can signify presence] perfectly clear to the men whom you have given to me from out of the world. They were yours and you gave them to me and your word [prophetic λογον] has been borne out [by them]. 7 Now they know that everything you have given to me is from you; 8 because the (little) words which you gave me I have given to them, and they accepted [them] and they know truly that I am from you, and they believed that you sent me. 9 I am asking concerning them, I am not asking concerning the world but concerning what you have given to me, because it is yours, 10 and everything that is yours [is] mine and mine yours; and I am recognized [‘glorified’] by them.

11 And I am no longer in the world but they are in the world, and I am coming to you. Holy Father, protect them by your name which you have given to me [p66 omits, ‘so that they might be one as we are (one)’]. 12 When I was with them I protected them by your name [presence] which you gave me, and I kept sleepless watch, and none of them were destroyed except the son of destruction, so that the scripture should be fulfilled. 13 Now I am coming to you and I spoke these things in the world so that they should have my joy fully completed in them [or ‘among them’].

14 I have given them your word and the world hated them; they are not of the world, just as I am not of the world. 15 I am not asking that you take them from the world, but that you protect them from seduction. 16 They are not of the world just as I am not of the world. 17 Make them holy by [means of] the truth; your word is truth. 18 Just as you sent me into the world, I also am sending them into the world; 19 and on their behalf I make myself holy, so that they will also be made holy by truth.

20 Not concerning these things only am I asking, but also concerning those who believe in me because of their word, 21 in order that they should all be one, just as you, father, [are] in me and I in you, so that they should be one with us, to the end that the world might believe that you sent me. 22 And I have given them the recognition [‘glory’] which you have given to me, so that they should be one just as we [are] one; 23 I [am] in them and you [are] in me, so that they should be made perfect [or ‘complete’] in one [entity], so that the world might know that you sent me and [that] you loved them just as you loved me.

24 Father, what you have given to me, I wish that where I am they also might be with me, to the end that they will see my glory, which was given to me because you loved me before the world was created. 25 Just, righteous father, although the world did not know you, I knew you, and they knew that you sent me; 26 and I made known to them your name and I will make [it] known, so that the love with which you loved me should be in them and I should be among them.”


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This translation was taken from The Greek New Testament, Kurt Aland, et. al. eds., Third Edition (corrected), United Bible Societies, (in cooperation with the Institute for New Testament Textual Research, Münster/Westphalia, Printed in West Germany by Biblia-Druck GmbH Stuttgart),1983.

John 16: The Spirit of Truth


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Excerpt from my 2004 translation of John’s gospel, which begins at Start With John, along with a brief explanation of my interpretive approach.

My 2012 translation of John’s first epistle begins at John A.

My 2015 translation of John’s second epistle begins at John B.

My 2015 translation of John’s third epistle begins at John Γ.

My 2015 and 2017 translation of Paul’s first letter to the Thessalonians begins at To The Thessalonians A.

My 2015 translation of Paul’s letter to The Romans begins at To the Romans.

My 2004 translation of Paul’s first letter to the Korinthians begins at And Now For Something Completely Different….

My 2004 translation of Mark’s gospel begins at Mark 1.

16 1 These things I have told you so that you will not be scandalized. 2 They will put you out of the synagogue; and an hour is coming when everyone will kill you to lay down glorious service to God. 3 And they will do these things because they know neither the father nor me. 4 But I have told you these things so that when their hour comes you will remember that I told you myself. I did not tell you these things from the beginning because I was with you. 5 But now I am going to the one who sent me, and not one of you will ask me, ‘Where are you going?’ 6 But because I have told you these things your heart will be filled with sorrow and pain. 7 But I tell you the truth, it is necessary for you that I go. For if I do not go the paraclete will not come to you; and if I go, I will send him to you. 8 And when that one comes he will reproach [or ‘disgrace’] the world concerning sin and concerning justice and concerning judgement; 9 concerning sin, on one hand, because they do not believe in me; 10 concerning justice, because I am going to the father and you will no longer see me; 11 and concerning judgement because the ruler of this world has been judged.

12 I have much to say to you yet, but you cannot bear it now; 13 but when that one comes, the spirit of truth, he will guide you in the way to all truth; for he does not speak of his own accord [lit. ‘from/of himself’], but what he hears he speaks and the things to come [the future] he will convey to you [‘bring message,’ αγγελλω]. 14 That one glorifies me [‘recognizes,’ ‘gives credit to’], because he received from me the message he brings to you. 15 Everything the father has is mine; because of this I told you that [the spirit] receives [the message] from me and brings it to you.

16 A little while and you will no longer see me, and again a little while and you will see me.”

17 Then some of his disciples said to each other, “What is this he is saying to us, ‘A little while and you will not see me, and again a little while and you will see me’? and, ‘Because I am going to the father’? We don’t know what he is talking about.”

19 Jesus knew that they were coming to arrest him, and he said to them, “Concerning this you inquire among yourselves because I said, ‘A little time and you will not see me, and again a little time and you will see me?’ 20 Listen carefully, you will weep and you will lament, but the world will rejoice; you will grieve, but your grief will become joy. 21 [‘At the appropriate time,’ οταν] the mother has pain of childbirth because her hour has come; but when the child has been born, she no longer remembers the pain because of the joy that a person has been born into the world. 22 So then, now you will have pain; but I will see you again, and you will rejoice in your hearts, and your joy will not be taken away from you. 23 But in that day, you will not see me at all. Listen carefully, whatever you ask the father in my name he will give you. 24 Up to now you have asked nothing in my name; ask and you will receive, so that your joy should be complete.

25 These things by parables I have taught you; an hour is coming when I will no longer speak to you in parables, but openly, plainly concerning the father will I instruct you. 26 In that day, in my name you will ask, but I do not say to you that I myself will ask the father concerning you; 27 for the father himself loves you [like a dear friend, φιλει] because you have dearly loved [‘befriended’] me and have believed that I came from God [παρα – ‘by’ God, as in ‘sired by’ – as “In Att. Prose, παρά is used…with pass. Verbs to denote the agent,” (Liddell and Scott’s Greek-English Lexicon, Oxford at the Clarendon Press, 1958: my grandmother was a Lit. Major and gave me this awesome Lexicon)].

28 I came from the father and I have come into the world; again I am leaving the world and going to the father.” 29 His disciples were saying, “Behold now he speaks openly and no longer in parables [παροιμιαν, ‘proverb,’ ‘adage’] is he speaking. 30 Now we know that we know all things and we do not have need that someone should see you; by this we believe that you came from [απο] God.”

31 Jesus answered them, “Now you believe, do you?” Behold, an hour is coming and even has come, when each one of you will be scattered among strangers and you will leave me alone; but I am not alone because the father is with me. 33 I have told you these things so that you will have peace in me; in the world you have oppression; but take courage [‘be confident,’ ‘have no fear,’ ‘be cheerful’], I have conquered the world.”


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This translation was taken from The Greek New Testament, Kurt Aland, et. al. eds., Third Edition (corrected), United Bible Societies, (in cooperation with the Institute for New Testament Textual Research, Münster/Westphalia, Printed in West Germany by Biblia-Druck GmbH Stuttgart),1983.