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Through John 19

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NT/latex/chapters/John14.tex
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\DeclareFixedFootnote{\fnMone}{MONE ``mah-NAY'' ($\mu\omicron\nu\eta$) dwelling place, room, abode, residence. Only used in \myxref{John}{14}{2} and \myxref{John}{14}{23}. The verb form, MENO ($\mu\epsilon\nu\omega$) ``dwell'' is quite common. Compare \myxref{John}{8}{35} where ``dwell'' there is the verb form of ``dwelling-place'' here.
\DeclareFixedFootnote{\fnMone}{MONE ``mah-NAY'' dwelling place, room, abode, residence. Only used in \myxref{John}{14}{2} and \myxref{John}{14}{23}.
The verb form, MENO ``dwell'' is quite common.
Compare \myxref{John}{8}{35} where ``dwell'' is the verb form of ``dwelling-place'' here.
}
%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%
\subsection{John 14}
\subsubsection{Jesus' Parting Words to His Disciples}
\lettrine[lraise=0]{L}{et} not your\fnPlural{} heart be being troubled.
\lettrine[lraise=0]{L}{et} not your heart be being troubled.
Be trusting in God and be trusting in me.
\VS{2} In my father's house[hold]%
\footnote{Literally ``house'':
@ -19,82 +21,92 @@ My brothers and my father's house have come to me' (Gen 46:31).
1Sam 22:15; 2Sam 14:9; 1Chron 28:4)
This would suggest that the emphasis is on having a permanent place in the Household
of the Father, being a member of that Great Family.
\newline\indent
\fnPar
On the other hand, Jesus uses the phrase ``my father's house''
in \myxref{John}{2}{16} to refer to the Temple,
which John goes on to reinterpret as Jesus' body.
\newline\indent
\fnPar
The only other place where the phrase occurs is
\myxref{Luke}{16}{27},
where the rich man asks Abraham to send Lazarus ``to my father's house''
to warn his brothers.}
are many dwelling-places\fnMone{}.
If [it were] not [so], I would have told you,
\VS{3} because I go to prepare [a] place for you. And if I go and prepare [a]
place for you, again do I come and will take you to myself,
\VS{3} because I go to prepare [a] place for you.
And if I go and prepare [a] place for you,
again do I come and will take you to myself,
in order that where I am you may be also.
\VS{4} And where I go you know the way.
\VS{5} Thomas says to him: Lord, we do not know where you are going. How do we know the way?
\VS{6} Jesus says to him: I am the way, the truth and the zoe-life\fnZoe{};
\VS{6} Jesus says to him: I am the way, the truth and the \zoe{}-life\fnZoe{};
no one comes to the father except through me.
\VS{7} If you have known me, you will also know my father.\footnote{
``If you had known me, you would have known my father.'': ABCD; text: \papyrus{66}\sinaiticus{}DW}
``If you had known me, you would have known my father.'': ABCD; text: \papyrus{66}\sinaiticus{}D*W}
And from now [on] you know him and have seen him.
\VS{8} Phillip says to him: Lord, show us the father, and it suffices us.
\VS{9} Jesus says to him: So much time I am with you and you have not known me, Phillip?
The [one] having seen me has seen the father. How do you say: Show us the father?
\VS{10} Do you not believe that I [am] in the father and the father is in me?
The words that I say to you [all]\footnote{``you'' is singular in vs.7\EnDash{}8, but changes to plural here.} I did not speak from myself, but the father dwelling in me does his works.
\VS{11} Be believing me that I [am] in the father and the father [is] in me.
The words that I say to you [all]\footnote{``you'' is singular in vs.7--8, but changes to plural here.}
I did not speak from myself, but the father dwelling in me does his works.
\VS{11} Be trusting\fnPistisJohn{} me that I [am] in the father and the father [is] in me.
But if not, be believing on account of the works themselves.
\VS{12} Truly truly I say to you, the [one] believing in me, the works that I do,
\VS{12} Truly truly I say to you, the [one] trusting in me, the works that I do,
that [one] also will do, and greater than these will do, because I go to the father.
\VS{13} And whatever you ask\fnAiteo{} in my name, this will I do,
in order that the father be glorified in the son.
\VS{14} If you ask\fnAiteo{} anything [of]
me\footnote{
\VS{14} If you ask\fnAiteo{} anything [of] me%
\footnote{
``of me'' is omitted by ADK \vulgate{}
}
in my name, I will do [it].
\subsubsection{Teaching on the Holy Spirit}
\VS{15} If you agape-love me, you will keep my commandments.
\VS{16} And I will ask\fnErotao{} the father and he will give you another advocate\fnParacletos{}, in order that he be with you to eternity ---
\VS{16} And I will ask\fnErotao{} the father and he will give you another advocate\fnParacletos{},
in order that he be with you to eternity ---
\VS{17} the spirit of truth, whom the world is not able to receive,
because it does not behold him nor know [him].
You know him, because he dwells with you and will be in you.
\VS{18} I will not leave you orphans\footnote{could be understood as an idiom for ``leave you helpless''}, I come to you.
\VS{19} Yet [a] little [while] and the world no longer beholds me,
but you behold me, because I zoe-live\fnZoe{} and you will zoe-live\fnZoe{}.
\VS{20} In that day you will know that I [am] in my father and you in me and I
in you.
\VS{21} The [one] having my commandments and keeping them, that is
the [one] agape-loving me; and the [one] agape-loving me will be agape-loved by my
father, and I will agape-love him and reveal myself to him.
\VS{18} I will not leave you orphans%
\footnote{could be understood as an idiom for ``leave you helpless''},
I come to you.
\VS{19} Yet [a] little [while] and the world\fnKosmos{} no longer beholds me,
but you behold me, because I \zoe{}-live\fnZoe{} and you will \zoe{}-live\fnZoe{}.
\VS{20} In that day you will know that I [am] in my father
and you in me and I in you.
\VS{21} The [one] having my commandments and keeping them,
that is the [one] agape-loving me;
and the [one] agape-loving me will be agape-loved by my father,
and I will agape-love him and reveal myself to him.
\VS{22} Judas says to him: not the Iscariot, Lord, and what has happened that
you are [about] to reveal yourself to us and not to the world?
\VS{23} Jesus answered and said to him: If anyone agape-loves me,
he will keep my word, and my father will agape-love him,
and we will come to him, and we will make our dwelling-place\fnMone{} with him.
\VS{24} The [one] not agape-loving me does not keep to my words.
And the word that you hear is not mine but of the father having sent me.
\VS{22} Judas says to him: not the Iscariot,
Lord, and what has happened that you are [about] to reveal yourself to us and not to the world?
\VS{23} Jesus answered and said to him:
If anyone agape-loves me, he will keep my word\footnote{LOGOS},
and my father will agape-love him,
and we will come to him, and we will make our dwelling-place with him.
\VS{24} The [one] not agape-loving me does not keep to my words\footnote{LOGOS}.
And the word\footnote{LOGOS} that you hear is not mine but of the father having sent me.
\VS{25} These [things] have I spoken while dwelling with you.
\VS{26} But the advocate\fnParacletos{}, the Holy Spirit, which the father will send in my name, that [one] will teach you everything and will remind you of everything which I spoke to you.
\VS{26} But the advocate\fnParacletos{}, the Holy Spirit,
which the father will send in my name,
he will teach you everything and will remind you of everything which I spoke to you.
\VS{27} Peace I leave you, my peace I give you,
not just as the world gives do I give to you.
Let\fnImperative{} your\fnPlural{} heart not be being troubled,
Let\fnImperative{} your heart not be being troubled,
neither let\fnImperative{} it be being cowardly.
\VS{28} You heard what I said to you: I go, and come [back] to you.
If you were agape-loving me, you would have rejoiced that I go to the father,
because the father is greater than I.
\VS{29} And now have I told you before it comes to pass, in order that when
it comes to pass, you believe.
\VS{30} No longer will I speak many [things] with
you, for the ruler of the world comes and he has \negd{nothing} in me,
\VS{31} but in order that the world know that I agape-love the father, and
just as the father commanded me, thus I do. Be arising, let us be going from here.
\VS{29} And now have I told you before it comes to pass,
in order that when it comes to pass, you trust.
\VS{30} No longer will I speak many [things] with you,
for the ruler of the world comes and he has \negd{nothing} in me,
\VS{31} but in order that the world know that I agape-love the father,
and just as the father commanded me, thus I do.
Be arising, let us be going from here.

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\subsection{John 16}
\lettrine[lraise=0]{T}{hese} [things] have I spoken to you in order that you not be stumbled.
\VS{2} They will have you expelled from the synagogue; but [the] hour comes that everyone
having killed you glory to be offering ministry to God.
\VS{3} And they will
do these [things] because they do not know the father nor me.
\VS{4} But I have said
these [things] to you in order that when their hour come you be reminded of them,
\VS{2} They will have you expelled from the synagogue;
but [the] hour comes that everyone having killed you, glory to be offering ministry to God.
\VS{3} And they will do these [things] because they do not know the father nor me.
\VS{4} But I have said these [things] to you
in order that when their hour come you be reminded of them,
because I have told you.
These [things] I did not tell you from the beginning,
because I was with you.
\VS{5} But now I go to the [one] having sent me, and no one among you asks\fnErotao{} me,
\VS{5} But now I go to him having sent me,
and no one among you asks\fnErotao{} me,
Where do you go?
\VS{6} But because I have told you these [things] pain has filled your heart.
\VS{7} But I tell you the truth, it
profits you that I depart. For if I do not depart, the advocate\fnParacletos{} does
\negd{not} come to you.
\VS{7} But I tell you the truth,
it profits you that I depart.
For if I do not depart, the advocate\fnParacletos{} does \negd{not} come to you.
\VS{8} But if I go, I will send him to you.
And having come, that [one] will convict\footnote{or ``reprove'', ``expose''} the
world concerning sin and concerning justice and concerning judgment:
And having come, he will convict\footnote{or ``reprove'', ``expose''} the
world\fnKosmos{} concerning sin and concerning justice and concerning judgment:
\VS{9} Concerning sin, because they do not believe in me;
\VS{10} and concerning
justice, because I depart to the father and you no longer behold me:
\VS{10} and concerning justice,
because I depart to the father and you no longer behold me:
\VS{11} and concerning judgment, because the ruler of this world is judged.
\VS{12} I have yet many [things] to be telling you, but you are not now able to be bearing
[them].
\VS{13} But when that [one] comes, the spirit of truth, he will guide you into
all truth, for he will not speak from himself, but as much as he hears will
he speak, and the coming [things] will he disclose to you.
\VS{14} That [one] will
glorify me, because he will receive from me and will disclose to you.
\VS{15} All as much as the father has is mine. Because of this I said that
he receives from me and he discloses to you.
\VS{16} [A] little [while] and you no
longer behold me, and again [a] little [while] and you will see me.
\VS{12} I have yet many [things] to be telling you,
but you are not now able to be bearing [them].
\VS{13} But when he comes, the spirit of truth,
he will guide you into all truth,
for he will not speak from himself,
but as much as he hears will he speak, and the coming [things] will he disclose to you.
\VS{14} That [one] will glorify me,
because he will receive from me and will disclose to you.
\VS{15} All as much as the father has is mine.
Because of this I said that he receives from me and he discloses to you.
\VS{16} [A] little [while] and you no longer behold me,
and again [a] little [while] and you will see me.
\VS{17} They of
his disciples therefore said to one another: What is this that he says to
us: [a] little while and you do not behold me, and again [a] little [while] and you will see me? And, Because I go to the father?
\VS{17} They of his disciples therefore said to one another:
What is this that he says to us:
[a] little while and you do not behold me,
and again [a] little [while] and you will see me?
And, Because I go to the father?
\VS{18} They were saying therefore:
What is this that he says: The little [while]? We do not know what he says.
What is this that he says: The little [while]?
We do not know what he says.
\VS{19} Jesus knew that they were wanting to be asking\fnErotao{} him,
and he said to them: Concerning this do you seek with each other what I said:
[a] little [while] and you do not behold me, and again [a] little [while]
and you see me?
\VS{20} Truly truly I say to you that you will weep and lament, but the world will
rejoice. You will be pained, but your pain will become joy.
\VS{21} The woman when she gives birth has pain, because her hour has come, but when the
child be born, no longer does she remember the sorrow because of the joy
that [a] human has been born into the world.
\VS{22} And you therefore now
indeed have pain. But you will see me again, and your heart will rejoice,
and he said to them:
Concerning this do you seek with each other what I said:
[a] little [while] and you do not behold me,
and again [a] little [while] and you see me?
\VS{20} Truly truly I say to you that you will weep and lament,
but the world will rejoice.
You will be pained, but your pain will become joy.
\VS{21} The woman when she gives birth has pain,
because her hour has come,
but when the child be born,
no longer does she remember the sorrow because of the joy
that [a] person\fnAnthropos{} has been born into the world.
\VS{22} And you therefore now indeed have pain.
But you will see me again, and your heart will rejoice,
and no one will take your joy from you.
\VS{23} And in that day you will ask\fnErotao{} me \negd{nothing}. Truly truly I say to you, whatever you request\fnAiteo{} of the father he will give to you in my name.
\VS{23} And in that day you will ask\fnErotao{} me \negd{nothing}.
Truly truly I say to you, whatever you request\fnAiteo{} of the father
he will give to you in my name.
\VS{24} Until now you requested\fnAiteo{} \negd{nothing} in my name.
Be requesting\fnAiteo{}, and you will receive, in order that your joy be made full.
Be requesting\fnAiteo{}, and you will receive,
in order that your joy be made full.
\VS{25} These [things] have I spoken in proverbs
to you, [the] hour comes when I will no longer speak to you in proverbs, but I
will report to you openly concerning the father.
\VS{26} In that day you will request\fnAiteo{} in my name, and I do not say to you
that I will ask\fnErotao{} the father concerning you.
\VS{27} For the father himself philia-loves you, because you have philia-loved me
\VS{25} These [things] have I spoken in parables to you,
[the] hour comes when I will no longer speak to you in parables,
but I will report to you openly concerning the father.
\VS{26} In that day you will request\fnAiteo{} in my name,
and I do not say to you that I will ask\fnErotao{} the father concerning you.
\VS{27} For the father himself philia-loves you,
because you have philia-loved me
and have believed that I have come out from beside the father.
\VS{28} I came from the father and I am come into the world; again I
leave the world and go to the father.
\VS{28} I came from the father and I am come into the world\fnKosmos{};
again I leave the world and go to the father.
\VS{29} His disciples say: Behold now he speaks openly, and he no longer speaks in parables.
\VS{30} Now we know that you know everything and you have no need that anyone ask\fnErotao{} you.
In this we believe that you came out from God.
\VS{31} Jesus answered them: You now believe?
\VS{32} Behold the hour comes and is [now] come in order that each be
scattered to his own and you leave me alone. And you do not leave me alone,
\VS{29} His disciples say:
Behold now he speaks openly, and he no longer speaks in parables.
\VS{30} Now we know that you know everything
and you have no need that anyone ask\fnErotao{} you.
In this we trust\fnPistisJohn{} that you came from God.
\VS{31} Jesus answered them: You now trust?
\VS{32} Behold the hour comes and is [now] come
in order that each be scattered to his own and you leave me alone.
And you do not leave me alone,
because the father is with me.
\VS{33} These [things] have I spoken to you in order
that you have peace in me. In the world you have affliction, but be of good
courage, I have overcome the world.
\VS{33} These [things] have I spoken to you
in order that you have peace in me.
In the world you have affliction,
but be of good courage,
I have overcome the world.

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\input {_glossary}
\end{document}

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\subsection{John 17}
\subsubsection{Jesus Prays for the Father to Glorify Him}
\lettrine[lraise=0]{J}{esus} spoke these [things],
and having lifted up his eyes to heavens he said: Father,
the hour is come.
and having lifted up his eyes to heavens he said:
Father, the hour is come.
Glorify your son, in order that the son glorify you.
\VS{2} Just as you gave to him authority over all flesh, in order that all
that you gave to him, he give to them eternal zoe-life\fnZoe{}.
\VS{3} This is eternal zoe-life\fnZoe{}, that
they know you the only true God and whom you sent, Jesus the Anointed\fnChristos{} [One].
\VS{4} I glorified you upon the earth, having completed the work that you gave me in order that I do [it];
\VS{5} and now glorify me, father, in your presence\WithYou{} with the glory that
I had in your presence\WithYou{} before the world was.
\VS{2} Just as you gave to him authority over all flesh,
in order that all that you gave to him,
he give to them eternal \zoe{}-life\fnZoe{}.
\VS{3} This is eternal \zoe{}-life\fnZoe{},
that they know you the only true God and whom you sent,
Jesus the Anointed\fnChristos{} [One].
\VS{4} I glorified you upon the earth,
having completed the work that you gave me in order that I do [it];
\VS{5} and now glorify me, father,
in your presence\WithYou{} with the glory
that I had in your presence\WithYou{} before the world was.
\subsubsection{Jesus Prays for the Disciples}
\VS{6} I revealed your name to the
men whom you gave to me out of the world. They were yours, and you gave them
to me, and they have kept\fnTareo{} your word.
\VS{6} I revealed your name to the people\fnAnthropos{}
whom you gave to me out of the world\fnKosmos{}.
They were yours, and you gave them to me,
and they have kept\fnTareo{} your word.
\VS{7} Now they know that all, whatsoever you gave to me, is from you;
\VS{8} that the words you gave to me I have given to them, and they received [them] and they knew truly that I came from beside you\WithYou{}, and they believed that you sent me.
\VS{9} I ask\fnErotao{} concerning them, not concerning the world do I ask\fnErotao{}, but
concerning whom you have given me, because they are yours,
\VS{10} and all mine is yours and yours mine, and I have been glorified by them.
\VS{11} And no longer am I in the world, and [yet] they are in the world, and I come to
you. Holy father, keep\fnTareo{} them in your name that you have given to me, in
order that they be one just as we [are].
\VS{12} When I was with them, I was keeping\fnTareo{} them in your name that you have given me, and I guarded\fnTareo{} [them] and no one of them perished\fnApollumi{} except the son of destruction\footnote{noun form of APOLLUMI, ``perished'', just a few words earlier in the verse}, in order that the scripture be fulfilled.
\VS{8} that the words\fnRema{} you gave to me I have given to them,
and they received [them] and they knew truly that I came from beside you\WithYou{},
and they believed that you sent me.
\VS{9} I ask\fnErotao{} concerning them,
not concerning the world do I ask\fnErotao{},
but concerning whom you have given me, because they are yours,
\VS{10} and all mine is yours and yours mine,
and I have been glorified by them.
\VS{11} And no longer am I in the world,
and [yet] they are in the world,
and I come to you.
Holy father, keep\fnTareo{} them in your name that you have given to me,
in order that they be one just as we [are].
\VS{12} When I was with them,
I was keeping\fnTareo{} them in your name that you have given me,
and I guarded\fnTareo{} [them] and no one of them perished\fnApollumi{}
except the son of destruction\footnote%
{noun form of APOLLUMI, ``perished'', just a few words earlier in the verse},
in order that the scripture be fulfilled.
\VS{13} But now I come to you, and I speak these [things] in the world
in order that they have my joy made full in them.
\VS{14} I have given them
your word, and the world hated them, because they are not of the world,
\VS{14} I have given them your word\fnRema{},
and the world hated them,
because they are not of the world,
just as I am not of the world.
\VS{15} I do not ask\fnErotao{} that you take them out
of the world, but that you keep them from the wicked\fnPoneros{} [one].
\VS{15} I do not ask\fnErotao{} that you take them out of the world,
but that you keep them from the wicked [one].
\VS{16} They are not of the world just as I am not of the world.
\VS{17} Make them holy in the truth; your word is truth.
\VS{18} Just as you
sent me into the world, I also sent them into the world.
\VS{19} And in
their behalf do I make myself holy, in order that they also be made holy in
[the] truth.
\VS{18} Just as you sent me into the world,
I also sent them into the world.
\VS{19} And in their behalf do I make myself holy,
in order that they also be made holy in [the] truth.
\subsubsection{Jesus Prays for Believers Everywhere}
\VS{20} But not concerning these only do I ask\fnErotao{}, but also concerning
those believing in me through their word,
\VS{21} in order that they all be
one, just as you, father, [are] in me and I in you, in order that they also be
in us, in order that the world believe that you sent me.
\VS{22} And the
glory that you have given to me I have given to them, in order that they be
one just as we are one,
\VS{23} I in them and you in me, in order that
they be completed\footnote{or ``perfected''} into one [thing], in order that the
world know you sent me and [that] you agape-loved them just as you agape-loved me.
\VS{20} But not concerning these only do I ask\fnErotao{},
but also concerning those trusting in me through their word\fnLogos{},
\VS{21} in order that they all be one,
just as you, father, [are] in me and I in you,
in order that they also be in us,
in order that the world believe that you sent me.
\VS{22} And the glory that you have given to me I have given to them,
in order that they be one just as we are one,
\VS{23} I in them and you in me,
in order that they be completed\footnote{or ``perfected''} into one [thing],
in order that the world know you sent me
and [that] you agape-loved them just as you agape-loved me.
\VS{24} Father, whom you have given me, I wish that where I am they also be
with me, in order that they behold my glory, which you have given to me,
\VS{24} Father, whom you have given me,
I wish that where I am they also be with me,
in order that they behold my glory,
which you have given to me,
because you agape-loved me before the foundation of the world.
\VS{25} Just
father, the world also knew you not, but I knew you, and these [men] knew that
you sent me;
\VS{26} and I made known to them your name and I will [continue to] make [it] known, in order that the agape-love with which you agape-loved me be in them and I in them.
\VS{25} Just father, the world also knew you not,
but I knew you, and these [men] knew that you sent me;
\VS{26} and I made known to them your name
and I will [continue to] make [it] known,
in order that the agape-love with which you agape-loved me be in them and I in them.

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\lettrine[lraise=0]{H}{aving} said these [things],
Jesus went out with his disciples across the ravine of Kedron
where there was [a] garden in which he and his disciples entered.
\VS{2} Now Judas the [one] delivering him up also knew the place, because Jesus often
was gathered there with his disciples.
\VS{3} Judas therefore having
received the cohort\footnote{SPEIRAN ($\sigma\pi\epsilon\iota\rho\alpha\nu$) a technical term for a Roman cohort, a force of 600 men (one tenth of a legion), although all 600 may not have been called out}
and [some] officers of the chief-priests and the Pharisees
\VS{2} Now Judas the [one] delivering him up also knew the place,
because Jesus often was gathered there with his disciples.
\VS{3} Judas therefore having received the cohort%
\footnote{SPEIRAN a technical term for a Roman cohort,
a force of 600 men (one tenth of a legion), although all 600 may not have been called out
}
and [some] officers of the chief-priests and the Pharisees,
they come there with lanterns and lamps and weapons.
\VS{4} Jesus therefore
having known everything coming upon him went out and says to them: Whom do
you seek?
\VS{5} They answered him: Jesus the Nazarene. He says to them: I
am he. Now Judas the [one] delivering him up also stood with them.
\VS{6} As he
said therefore to them: I am he, they moved back and fell to the ground.
\VS{7} Again therefore he asked them: Whom do you seek? And they said: Jesus
the Nazarene.
\VS{8} Jesus answered: I said to you that I am he. If
therefore you seek me, allow these [men] to be departing,
\VS{9} in order that the word be fulfilled that said that:
\VS{4} Jesus therefore having known everything coming upon him
went out and says to them: Whom do you seek?
\VS{5} They answered him: Jesus the Nazarene.
He says to them: I am he.
Now Judas the [one] delivering him up also stood with them.
\VS{6} As he said therefore to them: I am he, they drew back and fell to the ground.
\VS{7} Again therefore he asked them: Whom do you seek?
And they said: Jesus the Nazarene.
\VS{8} Jesus answered: I said to you that I am he.
If therefore you seek me, allow these [men] to be departing,
\VS{9} in order that the word\fnLogos{} be fulfilled that said that:
\begin{verse}
Whom you have given me, \\
I will lose of them \negd{not one}.
\end{verse}
\VS{10} Simon Peter therefore, having [a] sword, drew it out and struck the
chief-priest's slave and cut off his right ear. Now the slave's name was
Malchus.
\VS{10} Simon Peter therefore, having [a] sword,
drew it out and struck the chief-priest's slave and cut off his right ear.
Now the slave's name was Malchus.
\VS{11} Jesus therefore said to Peter: Put the sword in the sheath.
The cup that the father has given me, will I \negd{not} drink it?
\VS{12} The cohort therefore and the commander and the officers of the Jews
arrested Jesus and bound him,
\VS{13} and led [him] first to Annan, for he was
the father in law of Caiphas, who was chief-priest of that year.
\VS{14} Now Caiaphas was the [one] having advised the Jews that it is profitable [that] one man die in behalf of the people.
\VS{12} The cohort therefore and the commander
and the officers of the Jews arrested Jesus and bound him,
\VS{13} and led [him] first to Annan,
for he was the father in law of Caiphas, who was chief-priest of that year.
\VS{14} Now Caiaphas was the [one] having advised the Jews
that it is profitable [that] one person\fnAnthropos{} die in behalf of the people.
\subsubsection{Peter's First Denial}
\VS{15} Now Simon Peter and the other disciple
followed Jesus into the courtyard of the chief-priest. And that disciple was
known to the chief-priest, and he went in with Jesus into the courtyard of
the chief-priest.
\VS{16} Now Peter stood outside facing the door. The other
disciple, the [one] known to the chief-priest, went out and spoke to the
[maid] doorkeeper, and brought in Peter.
\VS{15} Now Simon Peter and the other disciple followed Jesus
into the courtyard of the chief-priest.
And that disciple was known to the chief-priest,
and he went in with Jesus into the courtyard of the chief-priest.
\VS{16} Now Peter stood outside facing the door.
The other disciple, the [one] known to the chief-priest,
went out and spoke to the [maid] doorkeeper, and brought in Peter.
\VS{17} Therefore the maid doorkeeper says to Peter:
You're not also one of the disciples of this man[, are you]\fnGrammarIndicatesNo{}?
You're not also one of the disciples of this person\fnAnthropos{}[, are you]\fnGrammarIndicatesNo{}?
He says: I am not.
\VS{18} Now the slaves and the officers stood [around], having
made [a] charcoal fire, because it was cold, and they warmed themselves.
\VS{18} Now the slaves and the officers stood [around],
having made [a] charcoal fire, because it was cold, and they warmed themselves.
Now Peter was also standing with them and warming himself.
\subsubsection{Jesus Questioned by Annas}
\VS{19} The chief-priest therefore asked\fnErotao{} Jesus concerning his disciples and his teaching.
\VS{20} Jesus answered him: I have openly spoken to the world.
\VS{20} Jesus answered him: I have openly spoken to the world\fnKosmos{}.
I always taught in the synagogue and in the temple, where the Jews all gather,
and I spoke nothing in secret.
\VS{21} Why do you ask\fnErotao{} me? Ask those having heard what I spoke to
them. Behold these know what I said to them.
\VS{22} But when he spoke these
[things] one of the officers standing by gave [a] blow to Jesus saying:
\VS{21} Why do you ask\fnErotao{} me?
Ask those having heard what I spoke to them.
Behold these know what I said to them.
\VS{22} But when he spoke these [things]
one of the officers standing by gave [a] blow to Jesus saying:
Thus do you answer the chief-priest?
\VS{23} Jesus answered him: If I spoke evil-ly, testify concerning the evil.
\VS{23} Jesus answered him:
If I spoke badly, testify concerning the bad [in it].
But if well, why do you strike me?
\VS{24} Annas therefore sent him bound to Caiaphas the chief-priest.
\subsubsection{Peter's Second and Third Denials}
\VS{25} Now Simon Peter was standing and warming himself.
They said therefore to him: You aren't also one of his disciples[, are you]\fnGrammarIndicatesNo{}?
That [one] denied and said: I am not.
\VS{26} One
of the slaves of the chief-priest, being kinsman of whom Peter cut off his
ear, says: Did I not see you in the garden with him?\footnote{Grammar indicates 'yes' expected}
\VS{27} Again therefore
Peter denied [it], and straightway the cock crowed.
They said therefore to him:
You aren't also one of his disciples[, are you]\fnGrammarIndicatesNo{}?
He denied and said: I am not.
\VS{26} One of the slaves of the chief-priest,
being kinsman of whom Peter cut off his ear, says:
Did I not see you in the garden with him\footnote{Grammar indicates 'yes' expected}?
\VS{27} Again therefore Peter denied [it], and straightway the cock crowed.
\subsubsection{Jesus Brought Before Pilate}
\VS{28} They therefore led
Jesus from Caiaphas into the Praetorium\footnote{i.e. the governor's
residence}. It was early morning, and they themselves did not enter the Praetorium in order that they not be defiled but may eat the Passover.
\VS{29} Pilate came out to them and said: What accusation do you bring
against this man?
\VS{30} They answered and said to him: If this man were
not [an] evil doer, we would not have brought him to you.
\VS{31} Pilate
therefore said to them: You brought him, you judge him according to your
law. The Jews said to him: It is allowed for us to put \negd{no one}
to death,
\VS{28} They therefore led Jesus from Caiaphas into the Praetorium%
\footnote{i.e. the governor's residence}.
It was early morning, and they themselves did not enter the Praetorium
in order that they not be defiled but may eat the Passover.
\VS{29} Pilate came out to them and said:
What accusation do you bring against this person\fnAnthropos{}?
\VS{30} They answered and said to him:
If this man were not [a] doer of the bad, we would not have brought him to you.
\VS{31} Pilate therefore said to them:
You brought him, you judge him according to your law.
The Jews said to him: It is allowed for us to put \negd{no one} to death,
\VS{32} in order that the word of Jesus be fulfilled when he spoke
indicating what sort of death he was [about] to be dying.
\subsubsection{Pilate Questions Jesus}
\VS{33} Pilate therefore
went in again into the Praetorium and called Jesus and said to him: Are you
the king of the Jews?
\VS{34} Jesus answered: Do you say this from yourself
or did others tell you concerning me?
\VS{33} Pilate therefore went in again into the Praetorium
and called Jesus and said to him:
Are you the king of the Jews?
\VS{34} Jesus answered: Do you say this from yourself or did others tell you concerning me?
\VS{35} Pilate answered: Am I [a] Jew?
Your nation and chief-priests have delivered you up to me. What did you do?
\VS{36} Jesus answered: My kingdom is not of this world. If my kingdom were
of this world, my officers would have fought in order that I not be
delivered up to the Jews; but now my kingdom is not from here.
\VS{37} Pilate therefore said to him: So are you [a] king? Jesus answered: You say that
I am king. I am born for this and am come into the world for this, in order
that I witness to the truth. All those being from the truth hear my voice.
\VS{36} Jesus answered: My kingdom is not of this world.
If my kingdom were of this world,
my officers would have fought in order that I not be delivered up to the Jews.
But now my kingdom is not from here.
\VS{37} Pilate therefore said to him:
So are you [a] king? Jesus answered: You say that I am king.
I am born for this and am come into the world for this,
in order that I witness to the truth. All those being from the truth hear my voice.
\VS{38} Pilate says to him: What is truth?
And having said this he again
went out to the Jews, and says to them: I find nothing blameworthy in him.
\VS{39} But it [is] custom for you that I release to you one [man] on the Passover.
And having said this he again went out to the Jews,
and says to them: I find nothing blameworthy in him.
\VS{39} But it [is] custom for you that I release to you one [person] on the Passover.
Do you wish therefore that I release to you the king of the Jews?
\VS{40} They therefore cried out again saying: Not this one, but Barrabas. Now
Barrabas was [a] revolutionary
\footnote{Or `robber'. It is possible Barrabas was merely a robber or highwayman, but given the use of the word used here --- LESTES ($\lambda\eta\sigma\tau\eta\varsigma$) --- as used by other contemporary writers (like Josephus), it seems more likely he was a guerrilla warrior or revolutionary leader --- a `terrorist'}
\VS{40} They therefore cried out again saying:
Not this one, but Barrabas.
Now Barrabas was [an] insurrectionist%
\footnote{Or `robber'.
It is possible Barrabas was merely a robber or highwayman,
but given the use of the word used here --- L\={E}ST\={E}S ---
as used by other contemporary writers (like Josephus),
it seems more likely he was a revolutionary leader}%
.

181
NT/latex/chapters/John19.tex
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@ -1,70 +1,68 @@
\subsection{John 19}
\subsubsection{Pilate Tries to Release Jesus}
\lettrine[lraise=0]{T}{hen} therefore Pilate took Jesus and flogged him.
\VS{2} And the soldiers
having woven [a] crown from thorns placed it upon his head and put [a] purple robe
around him,
\VS{3} and they were coming to him and saying: Hail king of the
Jews, and they gave him blows.
\VS{2} And the soldiers having woven [a] crown from thorns
placed it upon his head and put [a] purple robe around him,
\VS{3} and they were coming to him and saying:
Hail king of the Jews, and they gave him blows.
\VS{4} And Pilate again went out and says to
them: Behold I bring him out, in order that you know that I find nothing
blameworthy in him.
\VS{5} So Jesus came out, wearing the thorny crown and
the purple robe. And he says to them: Behold the man.
\VS{6} When therefore
the chief-priests and the officers saw him, they cried out saying: Crucify
him, crucify him! Pilate says to them: You take him and crucify him, for I
found in him no blame.
\VS{7} The Jews answered him: We have law, and
according to the law he ought to die, because he makes himself son of God.
\VS{4} And Pilate again went out and says to them:
Behold I bring him out, in order that you know that I find nothing blameworthy in him.
\VS{5} So Jesus came out,
wearing the thorny crown and the purple robe.
And he says to them: Behold the Human\fnAnthropos{}.
\VS{6} When therefore the chief-priests and the officers saw him,
they cried out saying: Crucify him, crucify him!
Pilate says to them: You take him and crucify him, for I found in him no blame.
\VS{7} The Jews answered him: We have law,
and according to the law he ought to die, because he makes himself son of God.
\VS{8} When therefore Pilate heard this word, he feared greatly,
\VS{9} and
went in to the Praetorium again and says to Jesus: From where are you? But
Jesus did not give him answer.
\VS{10} Pilate therefore says to him: To me
do you not speak? Do you not know that I have authority to release you and I
have authority to crucify you?
\VS{11} Jesus answered: You have \negd{no} authority over me unless it was given to you from above. Because of
this the [one] having delivered me up has greater sin.
\VS{9} and went in to the Praetorium again and says to Jesus:
Whence are you? But Jesus did not give him answer.
\VS{10} Pilate therefore says to him: To me do you not speak?
Do you not know that I have authority to release you and I have authority to crucify you?
\VS{11} Jesus answered:
You have \negd{no} authority over me unless it was given to you from above.
Because of this, he having delivered me up has greater sin.
\VS{12} From this Pilate
was seeking to release him; but the Jews cried out saying: If you release
this man, you are no friend of Caesar; everyone making himself king opposes
Caesar.
\VS{12} From this [moment] Pilate was seeking to release him;
but the Jews cried out saying:
If you release this man, you are no friend of Caesar;
everyone making himself king opposes Caesar.
\VS{13} Pilate therefore having heard these words brought Jesus out
and sat upon the judgment seat in the place called Lithostrotos, but in
Hebrew Gabatha.
\VS{14} Now it was the preparation of the Passover, it was
[about] the sixth\footnote{approx. noon} hour, and he says to the Jews: Behold your
king.
\VS{15} Those therefore cried out: Take him away, take him away,
crucify him! Pilate says to them: Shall I crucify your king? The
chief-priests answered: We have no king but Caesar.
and sat upon the judgment seat in the place called Lithostrotos,
but in Hebrew Gabatha.
\VS{14} Now it was the preparation of the Passover,
it was [about] the sixth hour%
\footnote{Counting from dawn is about 6am, the sixth hour is around noon.},
and he says to the Jews: Behold your king.
\VS{15} Those therefore cried out:
Take him away, take him away, crucify him! Pilate says to them: Shall I crucify your king?
The chief-priests answered: We have no king but Caesar.
\VS{16} Then he therefore delivered him up to them in order that he be crucified.
They therefore took Jesus,
\VS{17} and taking up on himself the cross he went out to
that being called place of the skull, which is called
in Hebrew Golgotha, \VS{18} where they crucified him, and with him two
others on each side.
\VS{17} and taking up on himself the cross
he went out to that being called place of the skull,
which is called in Hebrew Golgotha,
\VS{18} where they crucified him, and with him two others on each side.
\VS{19} Now Pilate also wrote [an] inscription and placed [it] upon the cross.
Now it was written: Jesus the Nazarene the king of the Jews.
\VS{20} Many of the Jews therefore read the inscription, because the
place where Jesus was crucified was near the city; and it was written in
Hebrew, in Latin, and in Greek.
\VS{21} The chief-priests therefore were
saying to Pilate: Do not write: the king of the Jews, but that: This [one] said:
I am the king of the Jews.
\VS{22} Pilate answered: What I have written I
have written.
Now it was written: Jesus the Nazarene, the king of the Jews.
\VS{20} Many of the Jews therefore read the inscription,
because the place where Jesus was crucified was near the city;
and it was written in Hebrew, in Latin, and in Greek.
\VS{21} The chief-priests therefore were saying to Pilate:
Do not write: the king of the Jews, but that:
He said: I am the king of the Jews.
\VS{22} Pilate answered: What I have written I have written.
\VS{23} The soldiers therefore, when they crucified Jesus,
took his garments, and made four parts, to each soldier [a] part, and the
tunic. Now the tunic was seamless, woven from above throughout.
\VS{24} They
said therefore to each other, Let us cast lots concerning whose it will be,
took his garments, and made four parts, to each soldier [a] part,
and the tunic.
Now the tunic was seamless, woven from above throughout.
\VS{24} They said therefore to each other,
Let us cast lots concerning whose it will be,
in order that the scripture be fulfilled\footnote{Ps.22:18}:
\begin{verse}
@ -73,40 +71,38 @@ And upon my clothing they threw lots.
\end{verse}
The soldiers therefore indeed did these [things].
\VS{25} Now his mother and the
sister of his mother, Maria the wife of Klopas and Maria the Magdalene stood
beside Jesus' cross.
\VS{26} Jesus therefore seeing his mother and the
disciple whom he agape-loved standing beside [him], he says to his mother: Woman,
behold your son.
\VS{25} Now his mother and the sister of his mother,
Maria the wife of Klopas and Maria the Magdalene stood beside Jesus' cross.
\VS{26} Jesus therefore seeing his mother
and the disciple whom he agape-loved standing beside [him],
he says to his mother: Woman\fnWoman{}, behold your son.
\VS{27} Then he says to the disciple: Behold your mother.
And from that hour the disciple received her for his own.
\subsubsection{Jesus's Death}
\VS{28} After this
Jesus knowing that already everything is fulfilled, in order that the
scripture be fulfilled, says: I thirst.
\VS{29} There lay [a] vessel full of
sour wine; placing hyssop around [a] sponge full of sour wine they brought it
to his mouth.
\VS{28} After this Jesus knowing that everything is already fulfilled\fnTelos{},
in order that the scripture [also] be fulfilled, says: I thirst.
\VS{29} There lay [a] vessel full of sour wine;
placing hyssop around [a] sponge full of sour wine they brought it to his mouth.
\VS{30} When therefore Jesus received the sour wine he said:
It is finished, and having bowed his head he gave up his spirit.
It is fulfilled\fnTelos{},
and having bowed his head he gave up his spirit.
\VS{31} The Jews therefore, since it was the preparation, in order that the bodies not
remain upon the cross on the Sabbath, for it was the great day of that
Sabbath, asked\fnErotao{} Pilate that they may break their legs and be taken down.
\VS{32} The soldiers came therefore, and broke the legs of the first and of
the other crucified with him,
\VS{33} but having come upon Jesus, as they
saw that he has already died, did not break his legs,
\VS{34} but one of the
soldiers pierced [his] side with his spear, and there came out straightway blood
and water.
\VS{35} And the [one] having seen has witnessed, and his witness is
true, and that [one] knows that he speaks truth, in order that you also be
believing.
\VS{36} For these [things] came to pass in order that the scripture be
fulfilled\footnote{Ex.12:46}:
\VS{31} The Jews therefore, since it was the preparation,
in order that the bodies not remain upon the cross on the Sabbath,
for it was the great day of that Sabbath,
asked\fnErotao{} Pilate that they may break their legs and be taken down.
\VS{32} The soldiers came therefore, and broke the legs of the first
and of the other crucified with him,
\VS{33} but having come upon Jesus,
as they saw that he has already died, did not break his legs,
\VS{34} but one of the soldiers pierced [his] side with his spear,
and there came out immediately blood and water.
\VS{35} And the [one] having seen has witnessed,
and his witness is true,
and that [one] knows that he speaks truth,
in order that you also be believing.
\VS{36} For these [things] came to pass in order that the scripture be fulfilled\footnote{Ex.12:46}:
\begin{verse}
Not [a] bone of his was broken.
@ -119,14 +115,17 @@ They will look upon whom they have pierced.
\end{verse}
\subsubsection{Jesus's Burial}
\VS{38} Now after these [things] Joseph from Arimathea being [a] disciple of Jesus [in] secret on account of fear of the Jews, asked\fnErotao{} Pilate in order that he may
take Jesus body. And Pilate permitted him. He came therefore and took his
body.
\VS{38} Now after these [things] Joseph from Arimathea
being [a] disciple of Jesus [in] secret on account of fear of the Jews,
asked\fnErotao{} Pilate in order that he may take Jesus body.
And Pilate permitted him.
He came therefore and took his body.
\VS{39} Now Nicodemas also came, the [one] coming to him first by night,
bringing [a] mixture of myrrh and aloe [about] [a] litra\footnote{litra = 12 oz.} each.\footnote{A extraordinary amount of spices, fit for a kingly burial.}
\VS{40} He therefore took the body of Jesus and bound [it] in linen with the
spices, just as it is [the] custom with the Jews to be preparing for burial.
\VS{41} Now in the place where he was crucified there was [a] garden, and in
the garden [was a] new tomb in which \negd{no one} was yet placed.
\VS{42} There, on account of the Preparation of the Jews, because it was near, they
therefore placed Jesus.
bringing [a] mixture of myrrh and aloe [about a] litra\footnote{litra = 12 oz.} each%
\footnote{A extraordinary amount of spices, fit for a kingly burial.}.
\VS{40} He therefore took the body of Jesus and bound [it] in linen with the spices,
just as it is [the] custom with the Jews to be preparing for burial.
\VS{41} Now in the place where he was crucified there was [a] garden,
and in the garden [was a] new tomb in which \negd{no one} was yet placed.
\VS{42} There, on account of the Preparation of the Jews,
because it was near, they therefore placed Jesus.

7
NT/latex/chapters/Matt5.tex
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@ -125,7 +125,6 @@ those persecuting you,
in [the] heavens. For he makes his sun [to] rise upon the wicked\fnPoneros{} and the good, and sends rain upon the just and the unjust.
\VS{46} For if you agape-love those agape-loving you, what reward do you have?
Don't the tax-collectors do likewise?
\VS{47} And if you only greet your brothers, what do you do more
[than] [anyone] [else]? Don't the nations\footnote{i.e. the Gentiles} do likewise?
\VS{48} Therefore be complete\fnTelios{} as your heavenly father is
complete\fnTelios{}.
\VS{47} And if you only greet your brothers, what do you do more [than anyone else]?
Don't the nations\footnote{i.e. the Gentiles} do likewise?
\VS{48} Therefore be complete\fnTelos{} as your heavenly father is complete\fnTelos{}.

3
NT/latex/chapters/_glossary.tex
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@ -25,6 +25,7 @@
\input{_glossary/gehenna}
\input{_glossary/gennao}
\input{_glossary/GrammarIndicatesNo}
\input{_glossary/GrammarIndicatesYes}
\input{_glossary/hades}
\input{_glossary/imperative}
\input{_glossary/kairos}
@ -43,7 +44,7 @@
\input{_glossary/samaritan}
\input{_glossary/storge}
\input{_glossary/tareo}
\input{_glossary/telios}
\input{_glossary/telos}
\input{_glossary/upsao}
\input{_glossary/Woman}
\input{_glossary/YouPlural}

5
NT/latex/chapters/_glossary/GrammarIndicatesYes.tex Normal file
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@ -0,0 +1,5 @@
\ifdefiningfootnotes
\DeclareFixedFootnote{\fnGrammarIndicatesYes}{Grammar indicates ``yes'' answer expected.}
\fi

10
NT/latex/chapters/_glossary/aiteo.tex
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@ -1,20 +1,14 @@
% aiteo.tex
\ifdefiningfootnotes
\DeclareFixedFootnote{\fnAiteo}{AITEO: ``request'', ``demand'', ``beg'' something for oneself.
Far from humbly requesting --- AITEO is more like 'demanding'.
\DeclareFixedFootnote{\fnAiteo}{AITE\={O}: ``Ask'' insistently. Vs. EROTA\={O}: ``ask nicely/politely.''
Jesus uses AITEO only of the prayer of others, not of His own (cf.\myxref{John}{16}{26}) ---
and not requesting things for Himself, only for others.
AITEO seems to suppose a lesser degree of intimacy than EROTAO,
hence AITEO is used of the requests of the disciples to God, but
EROTAO of the requests of the disciples to Jesus,
and of those of Jesus to the Father (\myxref{John}{14}{16}).
AITEO is demanding, begging, pleading, EROTAO is polite and friendlier.
Both AITEO and EROTAO occur in \myxref{John}{16}{26}.}
\else
\begin{glossarytext}
\section{AITEO}
AITEO is asking insistently, demanding, begging, pleading, EROTAO is more causal, polite and friendlier.
From AITE\={O}: ``Ask'' insistently. Vs. EROTA\={O}: ``ask nicely/politely.''
\end{glossarytext}
\fi

9
NT/latex/chapters/_glossary/rema.tex
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@ -1,9 +1,8 @@
\ifdefiningfootnotes
\DeclareFixedFootnote{\fnRHMA}{RHMA (``REE-mah'') 'Word' in the sense of an utterance,
as opposed to LOGOS which is more like what that utterance \textit{means} (LOGOS).
Something like: 'friend' and 'amigo' are different RHMAs, but the same LOGOS.
RHMA is also used of a body of teaching.
}
\DeclareFixedFootnote{\fnRema}{Rh\={E}MA (``REE-mah'') `Word' in the sense of an utterance,
as opposed to LOGOS which is more like what that utterance \textit{means}.
Something like: `friend' and `amigo' are different RHMAs, but the same LOGOS.
RHMA is also used of a body of teaching.}
\fi

10
NT/latex/chapters/_glossary/telios.tex → NT/latex/chapters/_glossary/telos.tex
View File

@ -1,16 +1,14 @@
\ifdefiningfootnotes
\DeclareFixedFootnote{\fnTelios}{TELIOS ``tel-AY-os'' ``complete'' or ``perfect''.
\DeclareFixedFootnote{\fnTelos}{TELOS ``tel-AY-os'' ``complete'' or ``perfect''.
Aristotle said the TELOS (cognate word) of an acorn is the oak tree.
So TELIOS means 'perfect' in the sense of what it was meant to become.
\fnPar
Contrast with the Platonic sense — "perfect" in popular English almost always means Platonic ideal,
flawless, unattainable.
TELEIOS is almost the opposite: fully actualized, having arrived at what it was always becoming.
That inversion is the whole point and it's load-bearing across the Sermon on the Mount ("be ye therefore TELEIOS")
TELOS is almost the opposite: fully actualized, having arrived at what it was always becoming.
That inversion is the whole point and it's load-bearing across the Sermon on the Mount ("be ye therefore TELOS")
and John's "it is finished" — TETELESTAI, same root, meaning ``brought to its TELOS'',
not \textit{terminated}.
not \textit{completed}.
}
\fi

4
NT/latex/chapters/respell.sh
View File

@ -1,3 +1,3 @@
sed -i 's/fnPistis/fnPistisJohn/g' John*.tex
sed -i 's/fnPistisJohnJohn/fnPistisJohn/g' John*.tex
sed -i 's/\\fnErotao{}/g' .tex
sed -i 's/\\fnAiteo{}/g' .tex