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Light Giver 24

"And a light-Bearer should rise up within the Hearts..." (1 Pet. 2:19)

And they came to the One of the Cessations, of a dawn deep down, on account of the Memorial, those who are bearing those things which they prepared, aromatic spices.
And they found the Stone, he who has been rolled back away from the Memorial.
And those who have entered, they did not find the Body of the Master, of Salvation.
And she became within the Being Perplexed of Themselves around to this. And behold! two men set upon themselves within a radiant dress, she who is flashing like lightning.

κλινουσῶν τὰ πρόσωπα = those who are inclining (causing to bend/turn) the faces

And of those who became fearsome ones of themselves,^96b and those who are inclining the Faces into the Earth, they spoke toward themselves, "Why are you searching for the one who is living, in company with the Dead Ones?"
He is not in here! Nay rather he was woken up! Remember how he chatted to yourselves while still him who is within the Circuit,

to the Door, a miss of him who crouches

he who is speaking of the Son of the Human that it is necessary to be handed over into hands of humans, missers, and to be staked, and on the Third Day to stand up.
And they were reminded of the Sayings of Himself.

Led Weight Removed: Got their wings back

And those who turned back around around away from the Memorial brought tidings of these things to all the One and Ten, and to all the Remnant.
And they were being the Watchtoweress Bitter-Rebel and Favored by He Is ("Joanna") and Bitter-Rebel, the one of Heel Chaser. And the Remnant united with themselves kept speaking these things toward the Messengers.

λῆρος - Nonsense, Useless trash

And the Sayings, these ones, appeared in the eye of themselves as if useless trash and they kept refusing to believe themselves.
And the Small Stone, he who has risen, ran on account of the Memorial. And he who leaned over is looking at the Solitary Linen Cloths and went away toward Himself, he who is marveling at the thing which has become.

Dual Luminaries (Noon)

And behold! two from out of themselves within herself, the Day! they were those who are traveling across into an unwalled-village, she who is far removed, sixty stadium-tracks away from Foundation of Peace, to her whom a name is Hot Springs ("Emmaus").

συμβεβηκότων - things aligning in step

And they, themselves were associating/keeping company toward each other around all the things that have aligned in step.⁹⁷
And he became within the Associating of Themselves, and reasoning together, and Salvation himself, he who has drawn near, was journeying together with themselves!

Not Recognizing Him: "The Eyes" Seizing Control

And the Eyes of themselves were taking control over the Not Recognizing of Himself.
And he said toward themselves, "What are the Words, these ones which you throw back toward each other, those who are treading around?" And they stood by sullen/gloomy.⁹⁸

He is solitary

And he who has been separated, one with a name of Glory of the Father ("Cleopas"), said toward himself, "You, yourself are dwelling beside Foundation of Peace alone/solitary! And you did not recognize the ones that have become within herself, within the Days, these ones!"

ἐγένετο = he became!

And he said to themselves, "Which ones?" And they said to self, "The ones around to Salvation the Protector ("Nazarene") him who became a man, a prophet, a powerful one, within a work and a logos ratio opposite to the God and the Entire People!⁹⁹

The Bias of the Flesh is Death

And in just such a manner both the Arch Priests and the Rulers of ourselves handed over himself into a decree/judgment of death, and staked himself!

This Third Day: The "Hen" Gathers in under Her Wings

And we, ourselves kept hoping that he, himself is the one who is destined to ransom the God Contends ("the Israel"), yet even along with all these things, he is leading this third day away from whom these things became.

ὀρθριναὶ - Dawns (plural)

And also certain women from out of ourselves threw ourselves out of place/position, those who have become dawns on the Memorial!

Live!

And those who have not found the Body of himself came, those who are also speaking to have perceived a vision of angels, they who are speaking for himself to live!¹⁰⁰
And some of the ones left united with ourselves, on account of the Memorial, and they found also in this way just as the Women spoke, but they did not perceive himself.
And he, himself said toward themselves, "Ω Omega mindless ones! And slow ones to the Heart of the Trusting upon all the things which the Prophets have chatted!
Was it not necessary for the Anointed One to suffer these things and to enter into the Glory of himself?"

διερμηνεύω - unfold the meaning, interpret across

And he who started away from Drawn Out ("Moses") and away from all the Prophets, unfolded across to themselves within the Entire Writings, the ones around to his own self.
And they drew near into the Unwalled Village where they were leading across. And he, himself laid claim to lead across at a further distance.
And they forced himself against nature, those who are saying, "Remain in company with ourselves because she is toward an evening and the Day has already inclined/sloped." And he entered of the Remaining Together with themselves.

"And He is Evening"

And he became within the Reclining Down of Himself in company with themselves, he who took hold of the Bread Loaf spoke blessing, and he who deflected, he kept handing over to themselves.
And the Eyes of themselves were opened across, and they recognized himself, and he, himself became invisible away from themselves.
And they said toward one another,"Was not the Heart of ourselves being her who is kindling/setting on fire within ourselves, just like he kept chatting to ourselves within the Road, just like he was kept opening across the Writings to ourselves?

ἠθροισμένους - those hoarded/mustered

And those who have stood up to herself, the Seasonal Time, they turned back around into Foundation of Peace ("Jerusalem"), and they discovered those who have been mustered together, the One and Ten, and the ones in union with themselves,
those who are saying that he was really/actually woken up, the Master, and he was perceived by Hearing.
And they, themselves were explaining the things within the Road, and how he became recognized to themselves within the Fracture of the Bread Loaf.
And of they, themselves who are chatting these things, he, himself stood ready within the middle of themselves, and he is speaking to themselves, "A Peace to yourselves!"
And those who have been fluttered/startled and those who have become terrified, they kept thinking to gaze attentively at a spirit.
And he said to themselves, "Why are you being those who have been stirred up? And for what reason are debating/arguing ones climbing up within the Heart of yourselves?"¹⁰¹

He who is holding

Perceive the Hands of myself, and the Feet of myself, that I, myself am himself! Feel myself, and perceive that a spirit is not holding a flesh and bones in the same way you are looking attentively at myself, he who is holding!
And he who spoke this, showed forth to themselves the Hands and the Feet.
And while they, themselves are still distrusting away from the Joy, and those who are marveling, he said to themselves, "Are you holding anything to eat in this place?
And the ones handed over to self a portion of a roasted fish.
And he who has taken hold in the eye of themselves ate.
And he spoke toward themselves, "These ones, the Words of Myself which I chatted toward yourselves, he who is being still united with yourselves, for it is necessary to be filled up all the things that have been written/drawn within the Usage of Drawn Out ("Moses") and the Prophets and harp strums around to myself."

The Mind of Themselves

At that time he opened across the Mind of Themselves, of the Setting Together of the Writings.
And he said to themselves that In this way it has been written/drawn, for the Anointed One to suffer and to stand up from out of dead ones, on the Third Day.

Into A Freedom

And to be proclaimed upon the Name of himself a change of mind into a freedom/release of misses into all the Herds, those who have begun away from Foundation of Peace ("Jerusalem").¹⁰²
Yourselves, witnesses of these things.
And behold! I, myself am sending forth/dispatching the Promise of the Father of myself upon yourselves. And you, yourselves sit down within the City until him whom you should be clothed with, from out of a powerful one of height!"
And he led themselves out until toward House of Misery ("Bethany"), and he who has lifted up the Hands of himself blessed themselves.
And he became within the Blessing of Himself themselves, he stood apart away from themselves, and was being brought up into the Heavenly One.
And they, themselves who have prostrated/kissed himself, they turned back around into Foundation of Peace ("Jerusalem") in company with a joy, a mega one.
And they were being straight across through everything within the Holy Place, those who are blessing the God.

Footnotes

^96b (Verse 5)

The adjective ἔμφοβος in its objective sense denotes something that is fear-inducing, terrifying, or awe-inspiring, rather than subjectively afraid. This usage occurs in reference to entities such as the Eumenides (Soph. OC 39) and to fearsome or solemn works of art (Philostr. VA 6.19). The term here expresses an inherent capacity to inspire dread or reverence in others.

Objective Meaning: Causing fear / fearsome

Translation: fear-inducing, terrible, awe-inspiring
Refers to something that inspires fear in others — terrifying in nature or appearance.

Examples:

Sophocles, Oedipus at Colonus 39:
θεαί (the goddesses, i.e., the Eumenides) are called ἔμφοβοι – terrifying or awe-inspiring beings.
Philostratus, Vita Apollonii 6.19:
Used of statues:
σεμνὸν δὲ δὴ ἢ ἔμφοβον τί ἐν τούτοις;
→ “What is in them—dignity or terror?”

See Diccionario Griego–Español (DGE), s.v. ἔμφοβος, I.2, DGE

⁹⁷ (Verse 14)

The participle συμβεβηκότων derives from the verb συμβαίνω (συν- + βαίνω), literally meaning “to step together” or “to walk side by side.” As LSJ notes, this verb originally conveys the physical act of “coming or going together,” especially with reference to feet or bodies moving in unison (cf. LSJ s.v. συμβαίνω 1: “to be in relations with,” “to come together,” and the literal sense “to place the feet together” as in early Greek art, e.g., συμβεβηκὼς τὼ πόδε). Thus, συμβεβηκότων literally signifies “things that have aligned in step” or “having come together by stepping side by side.”

(cf. LSJ συμβαίνω)

⁹⁸ (Verse 17)

The verb ἀντιβάλλω (aor. 2 ἀντέβαλον) literally means “to throw against” and is originally used in the context of physical combat, such as hurling javelins in return (cf. Thucydides 7.25; Plutarch Nicias 25).

Figuratively, it is employed of verbal exchange, meaning “to oppose,” “to set words or arguments against each other,” or “to engage in a dialogic contest” (cf. Luke 24:17, where it denotes mutual conversation). This metaphorical extension conveys the image of words as missiles or “traits” hurled reciprocally between interlocutors, emphasizing the dynamic and often confrontational nature of discourse. The phrase ἀντιβάλλετε πρὸς ἀλλήλους thus captures the idea of “throwing words at one another” or “engaging in reciprocal argumentation.” (LSJ s.v. ἀντιβάλλω)

⁹⁹ (Verse 19)

How would you feel if someone changed the wording in your own writing?

The Greek verb ἐγένετο (aorist middle of γίγνομαι) is accurately rendered “became” or “came to be,” indicating entry into a state or role rather than its static continuation. English translations have all rendered it simply as “was,” conflating γίγνομαι with εἰμί (to be), whose imperfect ἦν denotes a state of being or existence over time. This semantic distinction is not trivial: ἐγένετο conveys an ontological or historical emergence—Jesus became (ἐγένετο) a prophet in the eyes of the people, aligning with narrative context and the nuance of change or recognition. Translating it as “was” simply erases the dynamic aspect of the role or status being described.

Interchanging the two obscures the semantic distinction between being and becoming, a fundamental contrast in both Greek grammar and philosophy. For instance, ἐγένετο φῶς (Gen. 1:3 LXX) means “light came into being,” not merely “there was light.”

This careless and dishonest swapping of this word happens repeatedly in all the translations throughout the NT:

Modern Translations and Rendering of ἐγένετο ("became")

NIV (New International Version):
“He was a prophet…”
→ Translates ἐγένετο as “was” — flattens the nuance of emergence.
NLT (New Living Translation):
“He was a prophet…”
→ Same as above; renders dynamic became as static was.
ESV (English Standard Version):
“A man who was a prophet…”
→ Retains "was"; no indication of transition or becoming.
Berean Standard Bible:
“This man was a prophet…”
→ “Was” again replaces “became.”
King James Version (KJV):
“Which was a prophet…”
→ Early precedent for using “was” in place of ἐγένετο.
NASB (New American Standard Bible):
“Who proved to be a prophet…”
→ Quite the crafty attempt to conflate the two. Who are they tricking here? Themselves?
Legacy Standard Bible:
“Who was a mighty prophet…”
→ Uses “was”; loses the aoristic “became” sense.
Amplified Bible:
“Who was a prophet…”
→ Again, stative rather than dynamic. Amplified falsehood?
CSB (Christian Standard Bible):
“Who was a prophet…”
American Standard Version (ASV):
“Who was a prophet…”
Douay-Rheims Bible (Catholic):
“Who was a prophet…”
New American Bible (Catholic):
“Who was a prophet…”
→ Says the "true" church
Aramaic Bible in Plain English:
“A man who was the Prophet…”
→ Adds the definite article and title; retains “was.”
Young's Literal Translation:
“Who became a man — a prophet…”
→ Correctly reflects the Greek ἐγένετο as “became”; preserves the dynamic nuance, but notice the craftiness to limit the meaning to becoming a man only.
Literal Standard Version:
“Who became a man—a prophet…”
→ Faithful to the Greek's aorist and its implication of transition or emergence, but following the craftiness of Young's Literal.
Smith's Literal Translation:
“Who was a man…”
Godbey New Testament:
“Who was a prophet-man…”

By what authority do these translators tamper with the basic language fundamentals like this? Is this integrity? Honest?

¹⁰⁰ (Verse 23)

In Ancient Greek, the accusative case is used as the logical subject of the infinitive in what's known as the accusative and infinitive construction (accusativus cum infinitivo). Thus, in this phrase αὐτὸν ζῆν, the pronoun αὐτόν serves as the subject of the infinitive ζῆν ("to live"), yielding the meaning “for him to live” or “that he may live.”

"In general the subject of the infinitive, if expressed at all, stands in the accusative."

(cf. Smyth §1972)

See Herbert Weir Smyth, A Greek Grammar for Colleges (New York: American Book Company, 1920), §1986, available at Perseus Digital Library. Additional overview available in the Wikipedia entry on Ancient Greek infinitives.

¹⁰¹ (Verse 38)

When we have a singular and definite article "the Heart" we don't translate it as a plural "hearts" simply because, it's false.

The phrase ἐν τῇ καρδίᾳ ὑμῶν (“in your heart,” singular dative) is the reading found in the earliest and most authoritative Greek manuscripts, including Codex Sinaiticus and Vaticanus, and is therefore favored in modern critical editions such as NA27, NA28, and UBS4/5 (cf. Westcott and Hort 1881). This singular form likely represents the original text, emphasizing a collective or unified inner experience.

In contrast, later Byzantine manuscripts and the Textus Receptus tradition exhibit the variant ἐν ταῖς καρδίαις ὑμῶν (“in your hearts,” plural dative), which explicitly pluralizes καρδία. This plural reading appears to be a secondary development, possibly reflecting an interpretive tendency (a.k.a. bias) to individualize the hearts of the learners/disciples rather than maintain the collective singular. The singular thus carries greater textual authority due to its early attestation and broader manuscript support.

¹⁰² (Verse 47)

Case Dismissed

On the phrase μετάνοιαν εἰς ἄφεσιν, most modern translations and commentaries render this construction idiomatically as "repentance for the forgiveness of sins," often treating it as a fixed theological formula. However, this obscures the compositional force of the Greek. The phrase, taken more literally, denotes a "change of mind into a release/freedom", with μετάνοια retaining its etymological sense of cognitive and volitional reorientation (from μετά + νοεῖν, “to perceive afterward” or “to reconsider”), and ἄφεσις (from ἀφίημι, “to release, let go”) signifying a release or letting go. The preposition εἰς, governing the accusative, here indicates motion toward or into, not simply abstract relation. Thus, the structure implies a telic sequence: change resulting in or leading toward release.

Usage

The primary semantic range of ἄφεσις in pre-Christian and extra-NT Greek lies overwhelmingly in the domains of release, exemption, discharge, and dismissal, not in “forgiveness” in the moral or theological sense. This makes the NT usage—particularly in constructions like μετάνοιαν εἰς ἄφεσιν ἁμαρτιῶν—not only semantically marked, but likely innovative, and theologically resemanticized by later interpretation. The semantic field of ἄφεσις prior to the NT includes:

Legal and civic contexts: release from debt, obligations, service (cf. Isocrates 17.29, Plutarch Ages. 24)
Judicial relief: quittance from murder or legal accusation (Plato Laws 869d)
Physical and physiological release: emissions, discharges, birth, or even conduit systems (Aristotle PA 697a24; HA 576a25; PFlor. 388.44)
Athletic contexts: the starting of a race (D.S. 4.73), metaphorically extended to beginnings
Ritual or cultic dismissals (e.g., Apuleius, Met. 11.17)

The translation “forgiveness” only begins to appear in the NT and LXX, largely in moralized or spiritualized contexts, and only within particular collocations (e.g., ἄφεσις ἁμαρτιῶν). Outside of this niche, the word does not carry inherent moral content. (See LSJ's Isolated NT definition under I.2.b)

Moreover, the tendency in New Testament scholarship to label such constructions as "NT idiom" often reflects post-biblical theological assumptions rather than organic linguistic development. Unlike Classical and broader Koine idioms, which are grounded in cross-textual attestation, many so-called "NT idioms" are interpretive constructs, coined to reconcile grammatical structures with later doctrinal frameworks. This is especially apparent in translations that gloss over prepositional nuance (e.g., εἰς vs. ἐν, ἀπό vs. ἐκ) or that reify theological categories into grammatical norms (e.g., the genitive in πίστις Ἰησοῦ Χριστοῦ). Such usages rarely reflect intentional idiomaticity on the part of the original authors, who operated within the broader linguistic patterns of Hellenistic Greek rather than a distinct "Christian dialect."

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