Select a Chapter: 1 |2 |3 |4 |5 |6 |7 |8 |9 |10 |11 |12 |13 |14 |15 |16 |17 |18 |19 |20 |21 |22 |23 |24 |

Hide Headers (H)

Hide Images (I)

Show Verse References (V)

Show Names (P)

Show Notes (N)

Light Giver 1

αὐτόπτης - Self-Seeing

Forasmuch as they have attempted multitudinous to arrange in order a Narrative around the Matters that have been brought to full measure within ourselves,

ἀρχῆς - An Origin/Beginning

just as they handed over to ourselves, the ones who have become self-seeing ones and under-rowers of the Word away from an origin,¹

γράψαι καθεξῆς - Writing In Sequence, Writing as we Go

it seemed fitting to myself also, he who has followed closely everything with precise accuracy from up above, to write/draw sequentially to yourself, mightiest Friend of God ("Theophilus"),

κατηχήθης - sounded down to, indoctrinated, catechized

so that you may recognize the Safety/Assurance around to words of which you were indoctrinated.

The Name from out of Seven Days

He has become a priest within the Days of Heroic ("Herod"), king of the Caster ("the Judean"), a certain one by a name of He Is Remembered ("Zecharijah") from out of a daily order of He Is a Father ("Abijah"), and a woman for self from out of the Daughters of Inner Conceived ("Aaron"), and the Name of herself is God is Seven ("Elisabeth").

ἐναντίον - against, opposite

And they were just ones, both sides opposite to the God, those who are traversing across within all of the Commandments and just rights of the Master, blameless ones.

God is Seven Barren

And there was not a child to themselves in so far as the God is Seven ("Elisabeth") was a barren woman, and both of them were those who have stepped forward within the Days of themselves.
And he has become within the Serving Himself as Priest^1a within the Arrangment of the Daily Order of Himself opposite to the God,
According to the Custom of the Priesthood he obtained by lot the Smoke Burning, he who has entered into the Temple of the Master.
And the Whole Multitude of the People, was that which is offering prayers outside at the Seasonal Time of the Aroma.
And an angel of Master was perceived by himself, he who has stood ready from out of the right sides of the Altar of the Aroma.

Jacob's Trouble

And He Is Remembered was troubled/agitated, he who has perceived, and a fear fell upon/attacked himself.

Hannah was heard

And the Angel said toward himself, "Fear not, He Is Remembered! For on this account, the Want/Lack^1b of yourself, she was heard! And the Woman of yourself, God is Seven, she will bear a son to yourself and you will summon the Name of himself, Favored!
And she will be a joy to yourself, and an exultation, and multitudinous will rejoice upon the Genesis of himself.
For he will be mega, in the eye of a master, and a wine and an intoxicating drink he should not drink, and a he will be filled of a spirit of a holy one, even from out of a womb of a mother of himself.
And multitudinous of the Sons of God Contends ("Israel") he will wheel around upon a master, the God of Themselves.

To Wheel Them Around

And he will go ahead in the eye of himself within a spirit and a powerful one of God is Himself ("Elija-hu"), to wheel back around hearts of fathers upon children, and disobedient ones within a practical wisdom of just ones, to prepare for a master a people, he who has been fully equipped.
And He Is Remembered said toward the Angel, "According to who/what will I recognize this? For I, myself am an aged man, and the Woman of myself is she who has stepped forward within the Days of herself.

I was sent to you

And he who has been separated, the Angel, said to himself, "I, Myself am Mighty Man of God ("Gabriel"), the one who has stood ready in the eye of the God, and I have been sent away to chirp toward yourself, and to Gospelize to yourself these things!
And behold! you will be him who keeps silence, and not him who has ability to chat until one whom of a day these things might become, anti of which things you did not trust the Words of Myself, anyone who will be filled completely into the Opportune Time of themselves."
And he was, the People, he who is expecting the He Is Remembered, and they were marveling within the Delaying within the Temple of himself.

διανεύων - "To make signs with the head by moving it from right to left"

And he who has gone out was not able to chat to themselves, and they recognized that he had perceived a vision within the Temple and he, himself was him who is nodding signals to themselves, and he was remaining blunted/dull.
And he has become, just as they were filled up, the days of the Service of himself, he went away into the Home of himself.

Concealed her self, and her children, Entirely

And after these ones, the Days, God is Seven ("Elizabeth"), the Woman of himself, seized/collected together and concealed all around her own self for five moons, she who is saying,
that "In this way the master has made myself within days, whichever ones he looked upon to take away the blame/reproach of myself among humans."
And within the Sixth Moon, the Angel Mighty Man of God ("Gabriel") was sent away from the God into a city of the Circuit ("Galilee") to her whom a name, Guarded One ("Nazareth").
Toward a virgin maiden, she who has been wooed and won by a man whose name is He Adds ("Joseph") from out of the Home of Beloved ("David"), and the Name of the Virgin Maiden, Bitter-Rebel.
And he who has entered toward herself said, "Rejoice! you who have been graced! The Master is in company with yourself! She who has been well spoken, yourself within women!

She was utterly confounded

And the one, she was thrown across into confusion upon the Logos Ratio, and she was reasoning/pondering, "From what country might he be, the Greeting/Embrace, this one?
And the Angel said to herself, "Fear not, Bitter-Rebel, because you have found grace close beside the God!"
And behold! you will seize together/apprehend within a belly, and you will bring forth a son and you will summon the Name of himself, Salvation!
This one will be a mega one, and he will be called a son of the highest. And a master, the God, will give to self the Throne of Beloved ("David"), the Father of Himself.
And he will reign upon the Home of Heel-Chaser ("Jacob") into the Eternal (aiōn) Ones and of the Queen of himself there will be no end terminus."
And Bitter-Rebel said toward the Angel, "How will this be since I do not recognize a man?"

ἐπισκιάσει - Cast a shadow over

And he who has been separated, the Angel, said to herself, "A holy spirit will come upon yourself and a powerful one of the most high will overshadow yourself; for this reason also the one which is being generated will be called a holy son of God.

"Shout, O barren woman, she who has not given birth" Isa. 54:1

And behold! God is Seven ("Elizabeth") the Kindred One of yourself, she, herself also has seized together/collected a son within an old age of herself, and this one is a sixth moon to herself, to the one who is being called a barren woman.
Because every saying will be not be impossible close beside the God."

She sends him away

And Bitter-Rebel said, "Behold! The Maidservant of a master, may he become to myself down according to the Saying of yourself!" And the Angel departed away from herself.
And she who has stood up, Bitter-Rebel, within the Days, these ones, she led across into the Mountainous Country in company with an earnest one, into a city of Caster ("Judah").

Uniting

And she entered into the Household of He Is Remembered, and she embraced the God is Seven ("Elisabeth").

A Pass Over to the Second - "How I Longed for this!" Luke 22:15

And he became just as the God is Seven ("Elisabeth") heard the Greeting/Embrace of the Bitter-Rebel ("Miryam"), the Babe leaped/bounded within the Womb of herself, and the God is Seven was filled up completely of a spirit, a holy one.

An Outcry

And she exclaimed in a mega uproar/outcry and said, "She who has been blessed is yourself within women, and he who has been blessed is the Fruit of the Womb of yourself!
And from where to myself is this one, so that the Mother of the Master of myself should have come toward myself?
For behold! Just as she has become, the Voice of the Greeting/Embrace of yourself, into the Ears of myself, the Babe leaped in intense exultation within the Womb of myself!
And blessed is the one who has trusted because she will be an accomplishment/completion for the things that have been chatted to herself close beside a Master!"
And Bitter-Rebel said, "The Soul-life of myself making mega the Master, And the Spirit of myself has sprung up upon the God of the Savior of myself! Because he has regarded the Abasement/Humiliation of the Maidservant of himself, for behold! away from the

Now

all of the Generations/Races will count myself blessed!
Because the Powerful One made for myself mega things, and the Name of himself is a holy one! And the Pity/Mercy of himself into generations and generations of the ones who are fearing himself!
He has made a mighty force within the Arm of himself, he scattered abroad the Arrogant Ones by dialectical thinking of a heart of themselves.
He has taken down powerful men away from thrones and lifted up the lowly ones. Those who are hungry he has filled with good things, those who are rich he has sent out empty-handed. He has received in turn for God Contends a male child of himself,to remember pity/mercy!
Just as he chatted toward the Fathers of ourselves, the Father of Multitude, and the Seed of himself into the Eternal (aiōn) One."
And Bitter-Rebel remained united with herself, just like three moons, and she turned back around into the Home of herself.

A bringing forth and a Begetting

And the Time was filled complete to the God is Seven of the Bringing Forth Herself, and she begat a son.
And the Dwellers Around heard and also the Kinsmen of herself that a master was magnifying/making mega the Mercy of himself in company with herself, and they were rejoicing together with herself.

The Name

And he has become within the Eighth Day, they came to cut around the Little Child, and they were summoning self, upon the Name of the Father of himself, He Is Remembered.
And she who has been separated, the Mother of himself said, "Not so, but rather he will be summoned Favored."
And they said toward herself that there is no one from out the Kindred of yourself who is summoned by This Name.
And they were making nodding signals to the Father of himself, who he should wish the Self to be summoned.
And he who asked for a little writing tablet wrote/drew, he who is saying, "Favored is a name of himself." And everyone marveled.
And immediately the Mouth of himself was opened, and also the Tongue of himself, and he was chatting, he who is blessing the God.
And he has become a fear upon all the ones who are dwelling around themselves, and within the Entire Mountainous Country of the Caster ("Judean") they were chattering throughout all of These Sayings.
And they set within the Heart of themselves, all the ones who have heard, those who are saying, "Who then will the Little Child be, this one?" For a hand of a master was in company with himself.

The Little Horn of Salvation

And He Is Remembered, the Father of himself, was filled up by a spirit, a holy one, and he prophesied, he who is saying,
Praised is a master, the God of the God Contends, because he has visited and he has made a ransoming of the People of himself. And he woke up a horn of salvation for ourselves within the household of Beloved ("David"), a male child of himself. Just as he chatted straight across through a mouth of the Holy Ones, prophets of himself, away from an eternal (aion) one. A salvation from out of hated ones of ourselves, and from out of a hand of all the ones who are hating ourselves. To make a mercy in company with the Fathers of ourselves and to remember a covenant of a holy one of himself, An oath/pledge which he swore toward Father of Multitude ("Abraham"), the Father of ourselves of the Giving to ourselves, fearlessly from out of a hand of hated ones, those who have been drawn in to serve for hire for himself. Within a devout one and just one in the eye of himself all of the Days of ourselves. And also you, yourself, a little child, will be summoned a prophet of the highest, for you will forerun in the eye of a master, to equip/prepare a road of himself!

Of the Tree of Perception/Knowing

The Giving of Knowledge of Salvation for the People of himself within a release/discharge of the misses of themselves. Across through bowels of mercy of a God of ourselves within which she will visit/look after ourselves, a rising one from out of a height/summit.
To shine upon the ones who are sitting within a darkness and a shadow of a death, the Making Straight of the Feet of ourselves into a road of peace.

I Must Decrease...

And the Little Child was increasing, and was becoming strong by a spirit and he was within the Desolate One until a day of presentation/coronation^1c of himself toward the God Contends.

Footnotes

¹ (Verse 2)

αὐτός The True Self

The pronoun αὐτός, used "inordinately" throughout the New Testament, is a word that fundamentally denotes one’s true self, often distinguishing the soul from the body (Od. 11.602) or, conversely, the body from the soul (Il. 1.4). It functions reflexively as “self” and, in oblique cases, as a personal pronoun (“him, her, it”).

It emphasizes individual identity in contrast to others, such as a king vs. his subjects (Il. 6.18), Zeus vs. the other gods (Il. 8.4), or a warrior vs. his weapons (Il. 1.47).

With the article (ὁ αὐτός, ἡ αὐτή, τὸ αὐτό), it signifies "the same" or "the very one."

In prose, αὐτός can appear without the article for proper names (αὐτὸς Μένων, X. An. 2.1.5) and is used impersonally in phrases like αὐτὸ δείξει ("the result will show," Cratin. 177). It also expresses volition (“of one’s own accord,” Il. 17.254) or personal presence (“in person,” D. 1.2).

The most frequent noun word used in the NT is not "God" (θεός), found 1,317 times, but rather αὐτός the self, found over 5,600 times. The only words more frequent are "and" (9,000 times) and "the" (20,000 times). Similarly, and not inconsequentially, the Hebrew את (self) is the most frequent word in the Old Testament occuring over 11,000 times.

Greek word frequency chart

^1a (Verse 8)

"His Service" = False.

The phrase ἐν τῷ ἱερατεύειν αὐτόν means "in ministering to him," not "his priestly service." The word αὐτόν is not showing possession (like "his"), but is the object of the action "to minister." The construction τῷ ἱερατεύειν turns the verb into a noun, and αὐτόν shows who is being ministered to. So, it’s about the action done to him, not something he owns. Every translation we've seen ignored (or was ignorant of) this Greek rule, and rendered it like a genitive.

In the construction ἐν τῷ ἱερατεύειν αὐτόν, the accusative αὐτόν cannot be interpreted as a possessive pronoun ("his"), as this would confuse the case function with that of the genitive, which expresses possession. Rather, αὐτόν serves as the object of the infinitive ἱερατεύειν (to minister), which requires an object of action, i.e., the one being ministered to. The articular infinitive τῷ ἱερατεύειν nominalizes the verb, and when adjuncts or dependent clauses are included, it forms a larger substantive idea (Smyth §§ 2034–2037). In this case, ἐν τῷ ἱερατεύειν αὐτόν should be understood as "in ministering to him," not "his priestly service" (Smyth §§ 2034–2037; BDAG s.v. αὐτός). Furthermore, the articular infinitive with adjuncts, such as in τὸ μὲν γὰρ πόλλ᾽ ἀπολωλεκέναι ("the fact that we have lost much"), indicates the formation of a substantive idea that is not merely possessive, but involves an action with its direct object (Smyth § 2037).

References

Smyth, Herbert Weir. A Greek Grammar for Colleges. Revised by Gordon M. Messing, 4th ed., Harvard University Press, 1956. §§ 2034–2037.
Danker, Frederick W., ed. Bauer, Arndt, Gingrich, and Danker’s Greek-English Lexicon of the New Testament and Early Christian Literature, 3rd ed. University of Chicago Press, 2000. s.v. αὐτός.

The Substantive Clause

These "noun clauses" occur frequently in the NT. In Classical Greek, constructions like ἐν τῷ ἱερατεύειν αὐτόν exemplify the use of substantive clauses or nominalized infinitives, where the infinitive verb (e.g., ἱερατεύειν) functions as a noun. These constructions form a larger substantive idea, often with adjuncts or objects (like αὐτόν) to complete the meaning.

Relevant examples:

τὸ μὲν γὰρ πόλλ᾽ ἀπολωλεκέναι κατὰ τὸν πόλεμον ("the fact that we have lost much in the war") – Dionysius of Halicarnassus, On the Ancient Orators 1.10.
τὸ σπεύδειν δέ σοι παραινῶ ("I commend the hastening of yourself") – Sophocles, Philoctetes 620.
τὸ ἐρᾶν ἔξαρνος εἶ ("the eros-love you are refusing") – Plato, Lysis 205a.
ἐν τῷ ἱερατεύειν αὐτόν ("in the ministering to him") – This structure forms a substantive idea involving an action with a direct object (here αὐτόν, "him").

These examples illustrate how infinitive constructions can be used to express actions or concepts in a nominalized form, with the accusative case acting as the object of the infinitive, the genitive as the subject.

^1b (Verse 13)

Non obsecrans sum, supplicans sum!

The Greek word δέησις (deēsis) originally carried the meaning of "want," "need," or "lack," particularly in philosophical and rhetorical contexts. Aristotle (Rhetoric 1385a21) explicitly connects δεήσεις with ὀρέξεις (desires), reinforcing its fundamental meaning as an expression of deficiency or longing.

Plato (Eryxias 405e) uses it alongside ἐπιθυμίαι (desires), further highlighting its association with necessity and lack.

In religious contexts, as is the case with a great many Greek words, it was ritualized and elevated into "supplication" or "prayer." This is a classic example of inverting definitions where a word with a bad sense is craftily flipped to have a good sense. Begging and pleading out of lack or need is a bad, miserable condition. Unless it's religious, then it's good, even glorious. And in order to convey how glorious it is, a lofty word like "supplication" is concocted, one that sounds lofty, and indeed, just a little out of reach of the masses. How and where did this happen?

Latin. The word "supplication" comes from the the Latin supplicans "to pray earnestly." The rise of Latin in the 4th-6th centuries and the commissioning of the Latin Vulgate gave rise to the Latin Liturgical Language (i.e. Holier than thou speak). It was a sort of "superiority complex" where it was felt that there should be a "holy" language set apart from common language, just for the Church. This multiplied until Holy Latin Speak was universally entrenched in all aspects of Church life, including Mass, prayers, theological treatises.

Non obsecrans sum, supplicans sum!

"I'm not begging, I'm supplicating!"

The exclusive use of Latin also created a powerful clerical barrier. Since the liturgy was in Latin, only the ordained clergy, who were educated in the language, could fully understand and administer the Mass and other sacraments. This kept religious knowledge largely in the hands of the high and mighty holier than thou's, while the common people often did not understand what was being said during the liturgy. If you want keep control of people, keep the people down, and dumb.

Holy Latin Speak was so exclusive and entrenched as the sole language of the Catholic Church for centuries that, by the time of the Second Vatican Council (1962–1965), the idea of translating liturgy and scripture into the common languages of "fallen man" (the common languages of the people) was seen as a revolutionary. Previously, it was not allowed.

This exemplifies how religious traditions often reshape everyday language, imbuing ordinary words with sacred or liturgical connotations, obscuring their original, more practical meanings. This is why "Biblical Greek" is a thing, and why (most?) who attempt to learn it often end up wanting to shoot themselves.

^1c (Verse 80)

The Greek word ἀνάδειξις (anadeixis) is found only once here in the NT. It has the meaning of "proclamation" or "presentation" in certain contexts, based on its root, ἀναδείκνυμι (anadeiknymi), which means "to show" or "to reveal."

I. Transitive (Action done to something or someone)

Action of proclaiming: This involves the formal proclamation or declaration made by a magistrate, consul, or similar authority. It is used in contexts such as the announcement of a title or appointment. Examples are found in texts like Plutarch's Marcellus (Plut. Mar.) and The Life of C. Gracchus (C. Gracch. 12).
The act of crowning or putting on a diadem: This is the ceremonial action of crowning a sovereign or ruler, a form of formal recognition and elevation in status. It may also refer to the act of honoring a ruler with such a symbol of power or divinity, like in the historical accounts of Polybios (Pol. 15, 26, 7).
Dedication of a temple: In religious contexts, ἀνάδειξις can refer to the formal dedication of a temple, as seen in sources like Strabo (Str. 381).

II. Intransitive (Action by the subject itself)

Action of appearing or showing oneself: This refers to the act of someone or something coming into view or showing itself, as seen in literary works like that of Diodorus Siculus (DS. 1, 85).

In summary, ἀνάδειξις is associated with acts of proclamation, ceremonial displays like crowning, and public appearances or dedications.

Select a Chapter: 1 |2 |3 |4 |5 |6 |7 |8 |9 |10 |11 |12 |13 |14 |15 |16 |17 |18 |19 |20 |21 |22 |23 |24 |