Luke 1-8 (Translated)

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Chapter 1

Verse King James Version Proposed Conservative Translation Analysis
1 Forasmuch as many have taken in hand to set forth in order a declaration of those things which are most surely believed among us, Though many have endeavored to write accounts of our most cherished beliefs,
2 Even as they delivered them unto us, which from the beginning were eyewitnesses, and ministers of the word; and have given these accounts to us, of eyewitnesses and chosen ministers of Christ,
3 It seemed good to me also, having had perfect understanding of all things from the very first, to write unto thee in order, most excellent Theophilus, it seems fitting that I should write an account as well, to you, Theophilus, for I have had a perfect understanding of all these things from the beginning
4 That thou mightest know the certainty of those things, wherein thou hast been instructed. so that you will know the certainty of all these things you have been told of.
5 There was in the days of Herod, the king of Judaea, a certain priest named Zacharias, of the course of Abia: and his wife was of the daughters of Aaron, and her name was Elisabeth. During the reign of King Herod of Judea, there was a priest named Zacharias in the tradition of Abia, who was married to Elisabeth, a descendant of Aaron. See 1 Chron. 24:10, which refers to the different courses of Jewish priests.
6 And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless. These two were both good and just people in the eyes of God, keeping all the commandments and all the laws of the Lord.
7 And they had no child, because that Elisabeth was barren, and they both were now well stricken in years. Elisabeth was infertile, and so they grew old without having a child.
8 And it came to pass, that while he executed the priest's office before God in the order of his course, Zacharias, in his capacity as a priest,
9 According to the custom of the priest's office, his lot was to burn incense when he went into the temple of the Lord. was required to burn incense in the temple of the Lord.
10 And the whole multitude of the people were praying without at the time of incense. Crowds of people were praying outside the temple at this time,
11 And there appeared unto him an angel of the Lord standing on the right side of the altar of incense. and there appeared to Zacharias an angel of the Lord, on the right side of the altar.
12 And when Zacharias saw him, he was troubled, and fear fell upon him. Upon seeing him, Zacharias was very afraid.
13 But the angel said unto him, Fear not, Zacharias: for thy prayer is heard; and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John. But the angel said to him, "Do not be afraid, Zacharias. Your prayer has been heard, and your wife Elisabeth shall be pregnant with a son, and you shall name him John.
14 And thou shalt have joy and gladness; and many shall rejoice at his birth. And you will feel great joy, and many shall rejoice at your sons birth.
15 For he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost, even from his mother's womb. He shall be great in the eyes of the Lord, and shall not drink alcohol of any kind, and he will be filled with the Divine Guide, even in the womb.
16 And many of the children of Israel shall he turn to the Lord their God. And he shall witness to many Jews and convert them.
17 And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord. And He will go with him in the spirit and power of Elijah, to bring families together and bring the wisdom of justice to the unjust; to prepare the people for the coming of the Lord."
18 And Zacharias said unto the angel, Whereby shall I know this? for I am an old man, and my wife well stricken in years. Zacharias said to the angel, "How shall I know this? I am an old man, and my wife is also old."
19 And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to shew thee these glad tidings. The angel answered him, saying, "I am Gabriel, who has stood before God, and have been sent to speak to you, and give you good news.
20 And, behold, thou shalt be dumb, and not able to speak, until the day that these things shall be performed, because thou believest not my words, which shall be fulfilled in their season. Because you have doubted my words, which shall soon be shown to be true, you shall be unable to speak until all I have said has occurred."
21 And the people waited for Zacharias, and marvelled that he tarried so long in the temple. The crowds outside waited for Zacharias, surprised that he took so long in the temple.
22 And when he came out, he could not speak unto them: and they perceived that he had seen a vision in the temple: for he beckoned unto them, and remained speechless. When he came out, he could not speak, and they could tell that he had seen a vision in the temple, for he gestured to them, but remained speechless.
23 And it came to pass, that, as soon as the days of his ministration were accomplished, he departed to his own house. As soon as his duties as a priest were completed, he went to his home.
24 And after those days his wife Elisabeth conceived, and hid herself five months, saying, And his wife Elisabeth became pregnant, and hid for five months, saying,
25 Thus hath the Lord dealt with me in the days wherein he looked on me, to take away my reproach among men. "The Lord has cured me of my infertility, and taken away my shame among men."
26 And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth, In the sixth month, the angel Gabriel was sent from God to Nazareth, a city in Galilee,
27 To a virgin espoused to a man whose name was Joseph, of the house of David; and the virgin's name was Mary. to a virgin named Mary, who was engaged to a man named Joseph, a descendant of King David.
28 And the angel came in unto her, and said, Hail, thou that art highly favoured, the Lord is with thee: blessed art thou among women. The angel came to her, saying, "Hail, you are favored and the Lord is with you. You are blessed among women." This verse is the first part of the Hail Mary.
29 And when she saw him, she was troubled at his saying, and cast in her mind what manner of salutation this should be. When she saw him, she was troubled, unsure of the manner of this news.
30 And the angel said unto her, Fear not, Mary: for thou hast found favour with God. And the angel said to her, "Do not be afraid, Mary, you have found favor with God.
31 And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS. And you shall become pregnant, and bear a son, and his name shall be JESUS. Most of the New Testament (except possibly the Book of Matthew) was originally written in Greek NOT Hebrew (the earliest discovered manuscripts prove this). Jesus is the English equivalent of Iesous which is the original Greek name used in this verse.
32 He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David: He shall be great, and shall be called the Son of the Lord, and the Lord shall give him the throne of his ancestor King David.
33 And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end. And he shall reign over Israel forever, and his kingdom shall have no end."
34 Then said Mary unto the angel, How shall this be, seeing I know not a man? Mary said to the angel, "How can this be, since I have not been with a man?"
35 And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God. The angel answered, saying, "The Divine Guide shall be alight on you, and the power of the Lord will overshadow you, so that the holy child you shall bear will be called the Son of God.
36 And, behold, thy cousin Elisabeth, she hath also conceived a son in her old age: and this is the sixth month with her, who was called barren. Your cousin Elisabeth, who was called barren, is also pregnant in her old age, and has been for six months.
37 For with God nothing shall be impossible. With God, all things are possible."
38 And Mary said, Behold the handmaid of the Lord; be it unto me according to thy word. And the angel departed from her. So Mary said, "I shall be the servant of the Lord; let his will be done to me." And the angel departed.
39 And Mary arose in those days, and went into the hill country with haste, into a city of Juda, That day, Mary went into the hills to the city of Juda,
40 And entered into the house of Zacharias, and saluted Elisabeth. and went to the house of Zacharias, and greeted Elisabeth.
41 And it came to pass, that, when Elisabeth heard the salutation of Mary, the babe leaped in her womb; and Elisabeth was filled with the Holy Ghost: When Elisabeth heard Mary's greeting, the unborn child jumped in her womb, and Elisabeth was filled with the Divine Guide. "unborn child" is more precise than "babe" today when describing life in the womb.
42 And she spake out with a loud voice, and said, Blessed art thou among women, and blessed is the fruit of thy womb. And she said in a loud voice, "Blessed are you among women, and blessed is your unborn child. "unborn child" is the clearest term today. OTOH, this verse is a part of the Hail Mary and therefore, "fruit of Your womb" is generally well understood.
43 And whence is this to me, that the mother of my Lord should come to me? Who am I, that the mother of my Lord should visit me?
44 For, lo, as soon as the voice of thy salutation sounded in mine ears, the babe leaped in my womb for joy. For as soon as I heard your greeting, the baby jumped for joy in my womb.
45 And blessed is she that believed: for there shall be a performance of those things which were told her from the Lord. She was blessed because she believed in the fulfillment of what she had heard from the Lord." "which were told her from the Lord" results the circuitous Greek in this verse, which is more directly stated in English as "she had heard from the Lord"; the NASB changes the meaning here and ignores the clear meaning of the Greek term for "from" (παρά), by translating this as the Lord having spoken directly to Mary.
46 And Mary said, My soul doth magnify the Lord, And Mary said, "I praise the Lord with all my heart,
47 And my spirit hath rejoiced in God my Saviour. and my spirit rejoices in God my savior.
48 For he hath regarded the low estate of his handmaiden: for, behold, from henceforth all generations shall call me blessed. For he haw seen the low fortune of his servant, but now all future generations shall call me blessed.
49 For he that is mighty hath done to me great things; and holy is his name. He who is mighty has done a great thing for me, and his name is holy.
50 And his mercy is on them that fear him from generation to generation. He is merciful to those who have feared him for generations.
51 He hath shewed strength with his arm; he hath scattered the proud in the imagination of their hearts. He has done mighty deeds with his arm; he has brought down the self-centered. perhaps "brought down" could be improved
52 He hath put down the mighty from their seats, and exalted them of low degree. He has brought down the mighty, and exalted the humble.
53 He hath filled the hungry with good things; and the rich he hath sent empty away. He has fed the hungry with the best foods, and the miserly he sent away empty-handed.
54 He hath holpen his servant Israel, in remembrance of his mercy; He has aided his servant Israel, in remembrance of his mercy,
55 As he spake to our fathers, to Abraham, and to his seed for ever. as he spoke to our ancestors, to Abraham, and to his descendants for all time."
56 And Mary abode with her about three months, and returned to her own house. Mary lived with Elisabeth for three months before returning to her own house.
57 Now Elisabeth's full time came that she should be delivered; and she brought forth a son. It was then that Elisabeth came to term, and delivered a son,
58 And her neighbours and her cousins heard how the Lord had shewed great mercy upon her; and they rejoiced with her. and her neighbors and her cousins heard how the Lord had shown mercy upon her, and they rejoiced with her.
59 And it came to pass, that on the eighth day they came to circumcise the child; and they called him Zacharias, after the name of his father. On the eighth day, the time came to circumcise the boy, and they wanted to name him Zacharias, after his father.
60 And his mother answered and said, Not so; but he shall be called John. But Elisabeth answered, "No, he shall be called John."
61 And they said unto her, There is none of thy kindred that is called by this name. Her neighbors said to her, "None of his family is named John.
62 And they made signs to his father, how he would have him called. So they called for Zacharias his father, and asked what he would have the child be named.
63 And he asked for a writing table, and wrote, saying, His name is John. And they marvelled all. He called for a tablet, and wrote, "His name shall be John." And they all were amazed that he should choose this.
64 And his mouth was opened immediately, and his tongue loosed, and he spake, and praised God. Immediately, his mouth was opened, and he could speak again, and he praised God.
65 And fear came on all that dwelt round about them: and all these sayings were noised abroad throughout all the hill country of Judaea. And all of their neighbors were awed, and they spoke of these things all throughout the hills of Judea.
66 And all they that heard them laid them up in their hearts, saying, What manner of child shall this be! And the hand of the Lord was with him. And all who heard these things pondered them in their hearts, thinking, "What kind of boy shall this be? For the hand of the Lord is with him."
67 And his father Zacharias was filled with the Holy Ghost, and prophesied, saying, His father, Zacharias, was filled with the Divine Guide, and prophesied, saying,
68 Blessed be the Lord God of Israel; for he hath visited and redeemed his people, "Blessed is the Lord God of Israel, for he has come and redeemed his people,
69 And hath raised up an horn of salvation for us in the house of his servant David; and has raised up a trumpet-call of salvation for us descended from his servant, David.
70 As he spake by the mouth of his holy prophets, which have been since the world began: As has been prophesied by his holy prophets, who have come since the world began:
71 That we should be saved from our enemies, and from the hand of all that hate us; that we should be saved from our enemies and from all those who would hate us;
72 To perform the mercy promised to our fathers, and to remember his holy covenant; to perform the mercy promised to our ancestors, and to remember his holy covenant;
73 The oath which he sware to our father Abraham, that oath which he swore to Abraham,
74 That he would grant unto us, that we being delivered out of the hand of our enemies might serve him without fear, that he would grant us deliverance from out enemies, so that we could worship him without fear,
75 In holiness and righteousness before him, all the days of our life. in holiness and righteousness all the days of our life.
76 And thou, child, shalt be called the prophet of the Highest: for thou shalt go before the face of the Lord to prepare his ways; And you, my boy, shall be the prophet of the Highest, for you shall prepare the way of the Lord,
77 To give knowledge of salvation unto his people by the remission of their sins, giving knowledge of the salvation to come to his people, by the remission of their sins,
78 Through the tender mercy of our God; whereby the dayspring from on high hath visited us, through the tender mercy of our God, from which all blessings flow forth to us from heaven,
79 To give light to them that sit in darkness and in the shadow of death, to guide our feet into the way of peace. to give light to those us mortals who are in darkness, to guide our feet along the path of the just."
80 And the child grew, and waxed strong in spirit, and was in the deserts till the day of his shewing unto Israel. The child grew into a man with strong spirit, and went into the desert until he again returned to Israel.

Chapter 2

Verse King James Version Proposed Conservative Translation Analysis
1 And it came to pass in those days, that there went out a decree from Caesar Augustus, that all the world should be taxed. And so it fell out in those days, that a decree went out from Caesar Augustus, requiring that all the inhabited world should register regularly for a census. ἀπογράφεσθαι refers to a census. The capitation tax that was part of it was incidental to it. Furthermore, this is a present infinitive, indicating not a one-off event but a regular schedule, equivalent to the provision in the United States Constitution for a regular census.
2 (And this taxing was first made when Cyrenius was governor of Syria.) The census [of Judea] was first made while Publius Sulpicius Quirinius was in command in Syria.
3 And all went to be taxed, every one into his own city. And everyone would go to register, each to his own [designated] city. The census rules (explained below) explain how the Romans designated the city in which each person was supposed to register.
4 And Joseph also went up from Galilee, out of the city of Nazareth, into Judaea, unto the city of David, which is called Bethlehem; (because he was of the house and lineage of David:) So Joseph left Nazareth in Galilee and went into Judea, to the city of David, called Bethlehem, (because he belonged to the house and family of David)
5 To be taxed with Mary his espoused wife, being great with child. to register with his fiancée Mary, whose child was nearly ready for birth. Here the aorist infinitive απογραψασθαι clearly marks this as a one-off event, not the regular event that verse 1 describes.
6 And so it was, that, while they were there, the days were accomplished that she should be delivered. And so it fell out that she came to term while they were there, and entered labor.
7 And she brought forth her firstborn son, and wrapped him in swaddling clothes, and laid him in a manger; because there was no room for them in the inn. She gave birth to her first child, a son, and wrapped him in soft blankets, and laid him in a feeding trough, because there was no room for them in the inn. The feeding trough, or "manger" (from the French manger to eat), was typically hewn out of stone.
8 And there were in the same country shepherds abiding in the field, keeping watch over their flock by night. In the same region, there were shepherds tending their flocks in the field at night.
9 And, lo, the angel of the Lord came upon them, and the glory of the Lord shone round about them: and they were sore afraid. The angel of the Lord appeared to them, and the glory of the Lord shined around them, and they became frightened. The Greek word for "lo" and "behold" has a disputed placement here.
10 And the angel said unto them, Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people. But the angel said to them, "Do not fear, for I bring good news, which shall bring great joy to all people.
11 For unto you is born this day in the city of David a Saviour, which is Christ the Lord. For this day a child has been born among you, in the city of David, a Savior, Christ the Lord. One of the most famous verses of the Bible.
12 And this shall be a sign unto you; Ye shall find the babe wrapped in swaddling clothes, lying in a manger. And you shall know him by this sign: you will find the infant wrapped in blankets lying in a feeding trough."
13 And suddenly there was with the angel a multitude of the heavenly host praising God, and saying, And suddenly, there was with the angel an assembly of troops from heaven, praising God, and saying, "troops" is an insightful translation here - something liberal translations would likely avoid for political reasons
14 Glory to God in the highest, and on earth peace, good will toward men. "Glory to God, in the highest, and on Earth, peace to men of good will."
15 And it came to pass, as the angels were gone away from them into heaven, the shepherds said one to another, Let us now go even unto Bethlehem, and see this thing which is come to pass, which the Lord hath made known unto us. And so it fell out, after the angels had gone away from them into heaven, that the shepherds talked among themselves. "Let us now go to Bethlehem and look at this thing that has happened, that the Lord has just told us about."
16 And they came with haste, and found Mary, and Joseph, and the babe lying in a manger. And they hurried, and found Mary, and Joseph, and the infant lying in a feeding trough.
17 And when they had seen it, they made known abroad the saying which was told them concerning this child. And when they saw him, they made it known to all what the angel had told them in regard to the child.
18 And all they that heard it wondered at those things which were told them by the shepherds. All who heard these things the shepherds said wondered at them.
19 But Mary kept all these things, and pondered them in her heart. But Mary pondered these events silently.
20 And the shepherds returned, glorifying and praising God for all the things that they had heard and seen, as it was told unto them. The shepherds returned, glorifying and praising God for everything they had heard and seen. "As it was told unto them" is unnecessarily repetitive.
21 And when eight days were accomplished for the circumcising of the child, his name was called JESUS, which was so named of the angel before he was conceived in the womb. Once eight days had passed and the time had come to circumcise the infant, they named him Jesus, as the angel had foretold before he had even been conceived.
22 And when the days of her purification according to the law of Moses were accomplished, they brought him to Jerusalem, to present him to the Lord; And once Mary had been purified according to the laws set forth by Moses, they brought Jesus to Jerusalem, to present him to the Lord.
23 (As it is written in the law of the Lord, Every male that openeth the womb shall be called holy to the Lord;) (For the law of the Lord states that every firstborn male shall be holy to the Lord;)
24 And to offer a sacrifice according to that which is said in the law of the Lord, A pair of turtledoves, or two young pigeons. and to give thanks with a sacrifice as prescribed in the law of the Lord: "A pair of turtledoves, or two young pigeons."
25 And, behold, there was a man in Jerusalem, whose name was Simeon; and the same man was just and devout, waiting for the consolation of Israel: and the Holy Ghost was upon him. Fortunately there was a man named Simeon in Jerusalem who was just and devout as he awaited the Messiah for Israel; Simeon had divine guidance. Also, is the reference to the Messiah in English supported by the Greek?
26 And it was revealed unto him by the Holy Ghost, that he should not see death, before he had seen the Lord's Christ. And the Holy Ghost had revealed to him that he would not die until he had seen the Messiah sent by the Lord.
27 And he came by the Spirit into the temple: and when the parents brought in the child Jesus, to do for him after the custom of the law, The Spirit led Simeon into the temple. When Jesus's parents brought him in according to the religious custom, use triangulation to fuller convey the meaning: translate "Holy Ghost" for the first reference, "Spirit" for the second
28 Then took he him up in his arms, and blessed God, and said, Simeon took Jesus in his arms, praised God and exclaimed,
29 Lord, now lettest thou thy servant depart in peace, according to thy word: "Lord, now let your servant leave in peace, as You command. most English-speaking people do not think "anti-war" when they hear the word peace. The word peace is well understood with no qualifiers needed to muddy the translation.
30 For mine eyes have seen thy salvation, for my eyes have seen Your salvation,
31 Which thou hast prepared before the face of all people; which you prepared for everyone to see;
32 A light to lighten the Gentiles, and the glory of thy people Israel. a light of revelation to all non-Jewish people, and the glory of your people Israel. "revelation" is a more precise translation from the Greek. Also, the original Greek word in the verse was "nations" not Gentiles or non-believers...which meant any other nation than Israel...i.e. - all non-Jews. The Bible often highlights God's special relationship with the nation of Israel. To stay true in our translation, we must not dilute this distinction.
33 And Joseph and his mother marvelled at those things which were spoken of him. Joseph and Mary marveled at what was said about Jesus.
34 And Simeon blessed them, and said unto Mary his mother, Behold, this child is set for the fall and rising again of many in Israel; and for a sign which shall be spoken against; Simeon blessed them, telling Mary, "Listen: this child is destined for the fall and rise of many Israelites, and will become the object of scorn; "Behold" is ignored by many modern translations, as is the basic mockery and scorn,
35 (Yea, a sword shall pierce through thy own soul also,) that the thoughts of many hearts may be revealed. causing your heart will ache with pain over it, and the hatred towards Him will expose the hearts of many.
36 And there was one Anna, a prophetess, the daughter of Phanuel, of the tribe of Aser: she was of a great age, and had lived with an husband seven years from her virginity; And a prophetess, Anna, the daughter of Phanuel of the tribe of Aser, was quite elderly, having been married for seven years after her virginity. The original Greek descriptor for Anna is clearly in the feminine, which makes "prophetess" a more accurate and true translation. Avoid the feminist erasure of "virginity".
37 And she was a widow of about fourscore and four years, which departed not from the temple, but served God with fastings and prayers night and day. She was an 84 year old widow, who had not strayed from her faith, and served God with fastings and prayers night and day. We should maintain the strength of terms used in the original Greek and not use the word "customs" in place of "fastings and prayers"
38 And she coming in that instant gave thanks likewise unto the Lord, and spake of him to all them that looked for redemption in Jerusalem. And she gave thanks to the Lord and spoke of him to everyone who looked for redemption in Jerusalem.
39 And when they had performed all things according to the law of the Lord, they returned into Galilee, to their own city Nazareth. When they had done everything according to the Lord's laws, they returned home to Nazareth in Galilee.
40 And the child grew, and waxed strong in spirit, filled with wisdom: and the grace of God was upon him. The child grew and became strong in spirit and filled with wisdom; the grace of God was with him.
41 Now his parents went to Jerusalem every year at the feast of the passover. His parents went to Jerusalem every year for passover.
42 And when he was twelve years old, they went up to Jerusalem after the custom of the feast. When he was twelve years old, they went to Jerusalem as was customary for the holiday.
43 And when they had fulfilled the days, as they returned, the child Jesus tarried behind in Jerusalem; and Joseph and his mother knew not of it. When they returned a few days later, the child Jesus stayed behind in Jerusalem. Mary and Joseph did not know about this.
44 But they, supposing him to have been in the company, went a day's journey; and they sought him among their kinsfolk and acquaintance. They thought he was traveling with the group, and at the end of the first day's journey, they looked for him.
45 And when they found him not, they turned back again to Jerusalem, seeking him. When they did not find him, they went back to Jerusalem to look for him.
46 And it came to pass, that after three days they found him in the temple, sitting in the midst of the doctors, both hearing them, and asking them questions. After three days they found him in the temple, sitting among the priests, both listening to them and asking questions. The KJV term "doctors" is archaic - "priests" is more appropriate to the modern audience.
47 And all that heard him were astonished at his understanding and answers. Everyone that heard him was astonished at his understanding and answers.
48 And when they saw him, they were amazed: and his mother said unto him, Son, why hast thou thus dealt with us? behold, thy father and I have sought thee sorrowing. When his parents found him they were amazed, his mother asking, "Son, why did you do this to us? Look at how your father and I have been worried sick in looking for you!"
49 And he said unto them, How is it that ye sought me? wist ye not that I must be about my Father's business? Jesus replied, "Why did you panic? Didn't you realize that I must be tending to my Father's work?" or "Father's house"? "panic" rather than "search"?
50 And they understood not the saying which he spake unto them. And they could not understand what He was saying.
51 And he went down with them, and came to Nazareth, and was subject unto them: but his mother kept all these sayings in her heart. Jesus left with them, and came to Nazareth, where he obeyed them, as His mother stored in her heart all he said.
52 And Jesus increased in wisdom and stature, and in favour with God and man. Meanwhile Jesus grew in wisdom and stature, favored by both God and man. "man" ... or "mankind" here? "Mankind" does not usually "favor" something. NRSV: "human favor"; REB: "men"; NJB: "people". "Man" is a general term.

Chapter 3

Verse King James Version Proposed Conservative Translation Analysis
1 Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judaea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of Ituraea and of the region of Trachonitis, and Lysanias the tetrarch of Abilene, In the fifteenth year of the reign of Emperor Tiberius Caesar, Pontius Pilate was governor of Judea, Herod was the tetrarch of Galilee, and his brother Philip was tetrarch of Ituraea and the region known as Trachonitis. Lysanias was the tetrarch of Abilene. "tetrarch" is an obscure term for the modern reader, governor captures the meaning better than king
2 Annas and Caiaphas being the high priests, the word of God came unto John the son of Zacharias in the wilderness. In the time when Annas and Caiaphas were high priests, the Living Word of God inspired John, the son of Zacharias, in the desert. Wasn't it a "desert"? Also, use "Living Word" here as in John 1:1
3 And he came into all the country about Jordan, preaching the baptism of repentance for the remission of sins; All through the Jordan valley he preached the baptism of repentance for the forgiveness of sins;
4 As it is written in the book of the words of Esaias the prophet, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. As it is written in the Book of Isaiah, a voice cries out in the desert, 'Prepare a route for the Lord and straighten his path.' say a "man" rather than he gender-neutral "one"?
5 Every valley shall be filled, and every mountain and hill shall be brought low; and the crooked shall be made straight, and the rough ways shall be made smooth; Every valley shall be filled, and every mountain and hill shall be leveled; and the crooked shall be made straight, and the rough paths shall be made smooth;
6 And all flesh shall see the salvation of God. And all flesh will see the salvation of God.
7 Then said he to the multitude that came forth to be baptized of him, O generation of vipers, who hath warned you to flee from the wrath to come? Then he said to the crowd that came to be baptized, 'Oh you wicked people, who warned you to run away from the fury that will come?'
8 Bring forth therefore fruits worthy of repentance, and begin not to say within yourselves, We have Abraham to our father: for I say unto you, That God is able of these stones to raise up children unto Abraham. Prepare a worthy token of your repentance, and do not make the excuse that we have Abraham as our forebear: for I will say to you, that God could make children from these stones. Lithos (λίθος) - stones - may refer to Christ being made by God as a son of Abraham. John is hectoring the crowd here, reminding them that God has given them the ability to seek redemption.
9 And now also the axe is laid unto the root of the trees: every tree therefore which bringeth not forth good fruit is hewn down, and cast into the fire. And now also the ax is laid into the root of the trees: every tree that does not produce good fruit is chopped down and cast into the fire.
10 And the people asked him, saying, What shall we do then? And the people asked him, 'what should we do then?'
11 He answereth and saith unto them, He that hath two coats, let him impart to him that hath none; and he that hath meat, let him do likewise. He answered them: 'he who has two coats, let him donate to he who has none; and he who has food should do the same.'
12 Then came also publicans to be baptized, and said unto him, Master, what shall we do? Tax collectors asked to be baptized, saying, "Sir, what should we do?" modern translations use "teacher" instead of "master", but "teacher" today has a liberal connotation. Also, avoid gender-neuterizing. Suggestions welcome.
13 And he said unto them, Exact no more than that which is appointed you. And he told them, "Demand no more than the law requires."
14 And the soldiers likewise demanded of him, saying, And what shall we do? And he said unto them, Do violence to no man, neither accuse any falsely; and be content with your wages. Soldiers likewise asked Him, "what should we do?" And he told them, "Do no violence to anyone, nor make false accusations; be satisfied with your wages." note: here the older manuscripts seem to capture what the KJV's later manuscripts missed: John was talking about taking money by undue force
15 And as the people were in expectation, and all men mused in their hearts of John, whether he were the Christ, or not; As the people were in anticipation, they wondered in their hearts whether or not John might be the Christ.
16 John answered, saying unto them all, I indeed baptize you with water; but one mightier than I cometh, the latchet of whose shoes I am not worthy to unloose: he shall baptize you with the Holy Ghost and with fire: John replied to them all, "I do baptize you with water, but a man mightier than I will come; I am unworthy to untie His sandal strap. He shall baptize you with fire and the Holy Spirit." note the gender neutralizing by the KJV. Also, break the sentence to emphasize the last point.
17 Whose fan is in his hand, and he will thoroughly purge his floor, and will gather the wheat into his garner; but the chaff he will burn with fire unquenchable. Whose winnowing fan is in His hand. He will clean the threshing floor, gathering the wheat into his storehouse, but the chaff will be burnt with unquenchable fire Note the interesting KJV spelling: "throughly purge his floor." Some modern translations refer to "threshing floor" but that is imprecise as this verse is not describing the separation of seeds.
18 And many other things in his exhortation preached he unto the people. He admonished many things in his evangelizing to the people. modern translations sugarcoat this and turn it into comfort (e.g., "good news") rather the exhortation it was
19 But Herod the tetrarch, being reproved by him for Herodias his brother Philip's wife, and for all the evils which Herod had done, Herod the governor, having been reprimanded by John for his immoral marriage to Herodias, his brother Philip's wife and for all the other evils he had done immoral better than "unlawful", since Herod set his own laws
20 Added yet this above all, that he shut up John in prison. Added an even greater sin by shutting John up in prison.
21 Now when all the people were baptized, it came to pass, that Jesus also being baptized, and praying, the heaven was opened, When all the people were baptized, and Jesus was also being baptized and praying, the heaven was opened,
22 And the Holy Ghost descended in a bodily shape like a dove upon him, and a voice came from heaven, which said, Thou art my beloved Son; in thee I am well pleased. And the Holy Ghost descended to him in the shape of a dove, and a voice came from heaven saying, You are my beloved Son and I am pleased with you.
23 And Jesus himself began to be about thirty years of age, being (as was supposed) the son of Joseph, which was the son of Heli, Jesus himself reached the age of about thirty years, being known as the son of Joseph, who was the son of Heli, tricky here ... Jesus was the actual son of Joseph legally and in terms of childrearing
24 Which was the son of Matthat, which was the son of Levi, which was the son of Melchi, which was the son of Janna, which was the son of Joseph, Who was the son of Matthat, who was the son of Levi, who was the son of Melchi, who was the son of Janna, who was the son of Joseph,
25 Which was the son of Mattathias, which was the son of Amos, which was the son of Naum, which was the son of Esli, which was the son of Nagge, Who was the son of Mattathias, who was the son of Amos, who was the son of Naum, who was the son of Esli, who was the son of Nagge,
26 Which was the son of Maath, which was the son of Mattathias, which was the son of Semei, which was the son of Joseph, which was the son of Juda, Who was the son of Maath, who was the son of Mattathias, who was the son of Semei, who was the son of Joseph, who was the son of Juda,
27 Which was the son of Joanna, which was the son of Rhesa, which was the son of Zorobabel, which was the son of Salathiel, which was the son of Neri, Who was the son of Joanna, who was the son of Rhesa, who was the son of Zorobabel, who was the son of Salathiel, who was the son of Neri,
28 Which was the son of Melchi, which was the son of Addi, which was the son of Cosam, which was the son of Elmodam, which was the son of Er, Who was the son of Melchi, who was the son of Addi, who was the son of Cosam, who was the son of Elmodam, who was the son of Er,
29 Which was the son of Jose, which was the son of Eliezer, which was the son of Jorim, which was the son of Matthat, which was the son of Levi, Who was the son of Jose, who was the son of Eliezer, who was the son of Jorim, who was the son of Matthat, who was the son of Levi,
30 Which was the son of Simeon, which was the son of Juda, which was the son of Joseph, which was the son of Jonan, which was the son of Eliakim, Who was the son of Simeon, who was the son of Juda, who was the son of Joseph, who was the son of Jonan, who was the son of Eliakim,
31 Which was the son of Melea, which was the son of Menan, which was the son of Mattatha, which was the son of Nathan, which was the son of David, Who was the son of Melea, who was the son of Menan, who was the son of Mattatha, who was the son of Nathan, who was the son of David,
32 Which was the son of Jesse, which was the son of Obed, which was the son of Booz, which was the son of Salmon, which was the son of Naasson, Who was the son of Jesse, who was the son of Obed, who was the son of Booz, who was the son of Salmon, who was the son of Naasson,
33 Which was the son of Aminadab, which was the son of Aram, which was the son of Esrom, which was the son of Phares, which was the son of Juda, Who was the son of Aminadab, who was the son of Aram, who was the son of Esrom, who was the son of Phares, who was the son of Juda,
34 Which was the son of Jacob, which was the son of Isaac, which was the son of Abraham, which was the son of Thara, which was the son of Nachor, Who was the son of Jacob, who was the son of Isaac, who was the son of Abraham, who was the son of Thara, who was the son of Nachor,
35 Which was the son of Saruch, which was the son of Ragau, which was the son of Phalec, which was the son of Heber, which was the son of Sala, Who was the son of Saruch, who was the son of Ragau, who was the son of Phalec, who was the son of Heber, who was the son of Sala,
36 Which was the son of Cainan, which was the son of Arphaxad, which was the son of Sem, which was the son of Noe, which was the son of Lamech, Who was the son of Cainan, who was the son of Arphaxad, who was the son of Sem, who was the son of Noe, who was the son of Lamech
37 Which was the son of Mathusala, which was the son of Enoch, which was the son of Jared, which was the son of Maleleel, which was the son of Cainan, Who was the son of Mathusala, who was the son of Enoch, who was the son of Jared, who was the son of Maleleel, who was the son of Cainan,
38 Which was the son of Enos, which was the son of Seth, which was the son of Adam, which was the son of God. Who was the son of Enos, who was the son of Seth, who was the son of Adam, who was the son of God.

Chapter 4

Verse King James Version Proposed Conservative Translation Analysis
1 And Jesus being full of the Holy Ghost returned from Jordan, and was led by the Spirit into the wilderness, Filled with the Holy Spirit, Jesus returned from the Jordan and was led by God's Spirit into the desert, use "force of God" for "Holy Ghost" here? "Desert" rather than "wilderness"? Though using "force of God" first and then "God'S Spirit" as translations for the same word (πνεῦμα) is quite confusing..And flat-out wrong. The Holy Spirit is not a force. Any doctrinally sound branch of Christianity would regard that description as heresy. The Holy Spirit is a divine person, the third person of the Trinity.

Why is "God's Spirit" capitalized, but "force of God" not - it's the same entity. That adds to the confusion.

"The Jordan" is appropriate here, not "Jordan," since Jesus was returning from the Jordan River.

2 Being forty days tempted of the devil. And in those days he did eat nothing: and when they were ended, he afterward hungered. for forty days of temptation by the devil. Jesus ate nothing, and was very hungry at the end. sorry, the devil should not be honored with capitalization
3 And the devil said unto him, If thou be the Son of God, command this stone that it be made bread. The devil said to Him, "If you are the Son of God, turn this stone into bread." "command ... it be made ..." seems like overkill, or does it have additional meaning? - Indeed, it has: it stresses the power of the Lord's word: He doesn't perform only party tricks, he has the command over the whole world. The Greek original uses the very basic word λέγω (speak) for this, and it reminds us of John 1:1.: Ἐν ἀρχῇ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος.
4 And Jesus answered him, saying, It is written, That man shall not live by bread alone, but by every word of God. Jesus replied to him, "It is written that man shall not live by bread alone." The is no reason to omit ἀλλά (but) from the translation (again, Rev 22:19)
5 And the devil, taking him up into an high mountain, shewed unto him all the kingdoms of the world in a moment of time. Next the devil took Him up a high mountain, and showed Him all the world's civilizations at once. "civilizations" is a more familiar term than "kingdoms". Reinserted emphasis that the devil showed Him every civilization in the world at once.
6 And the devil said unto him, All this power will I give thee, and the glory of them: for that is delivered unto me; and to whomsoever I will I give it. The devil said to Him, "I will grant You all this earthly power and glory, for it has been delivered to me and to whomever I may delegate it. "delegate" captures the quote by the devil here better than "give"
7 If thou therefore wilt worship me, all shall be thine. If You shall worship me, then all this shall be Yours." use of "shall" best here; or "bow down and worship me"?
8 And Jesus answered and said unto him, Get thee behind me, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve. Jesus replied, "Beat it, Satan, as it is written, 'You shall worship the Lord, and only Him shall you serve.'" The Old Testament command quoted by Jesus is personalized to people ("you"), not described generically as what "one" will do.
9 And he brought him to Jerusalem, and set him on a pinnacle of the temple, and said unto him, If thou be the Son of God, cast thyself down from hence: Next the devil took Jesus to Jerusalem, seating Him on a pinnacle of the Temple, and told Him, "If You are the Son of God, jump off:
10 For it is written, He shall give his angels charge over thee, to keep thee: for scriptures say, 'He shall let His angels protect Him, to save Him.
11 And in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone. And in their hands they shall catch and lift You, to ensure that You do not even touch the ground.'" "touch ground" seems to be the intent in the phrase about a foot hitting a stone.
12 And Jesus answering said unto him, It is said, Thou shalt not tempt the Lord thy God. Jesus replied, "It is said, 'You shall not tempt the Lord your God.'
13 And when the devil had ended all the temptation, he departed from him for a season. After the devil exhausted his temptation, he left for a while. "exhausted" seems apt here
14 And Jesus returned in the power of the Spirit into Galilee: and there went out a fame of him through all the region round about. Jesus then returned with the power of God to Galilee, and his reputation spread throughout the region. probably a better word than "reputation"
15 And he taught in their synagogues, being glorified of all. Jesus taught in the synagogues, with the unique glory of God. "unique" work here?
16 And he came to Nazareth, where he had been brought up: and, as his custom was, he went into the synagogue on the sabbath day, and stood up for to read. He returned to his hometown of Nazareth and customarily went to the synagogue on the Sabbath. He rose to recite the reading. tightened up the phrasing a bit
17 And there was delivered unto him the book of the prophet Esaias. And when he had opened the book, he found the place where it was written, Jesus was handed the book of the prophet Isaiah. Jesus opened it to the place where it was written: This demonstrates that Jesus was literate: he could read this scripture.
18 The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, The Spirit of the Lord is with me, because he has chosen me to preach the gospel to the poor; he has sent me to heal the sorrowful and to preach freedom for the captives, and restore sight to the blind, to free those who have been subjugated, much potential for liberal bias here in avoiding freedom words
19 To preach the acceptable year of the Lord. to preach in the Lord's favored year. short and simple, but tricky; modern versions vary widely with this verse.
20 And he closed the book, and he gave it again to the minister, and sat down. And the eyes of all them that were in the synagogue were fastened on him. Jesus closed the book and returned it to the minister, and sat down. But everyone in the synagogue was staring at Him.
21 And he began to say unto them, This day is this scripture fulfilled in your ears. Jesus then declared, "This scripture was fulfilled by my reading it to you." fascinating shift to a self-referential system
22 And all bare him witness, and wondered at the gracious words which proceeded out of his mouth. And they said, Is not this Joseph's son? The congregation marveled at His eloquent words. But then they murmured, "Isn't He merely Joseph's son?"
23 And he said unto them, Ye will surely say unto me this proverb, Physician, heal thyself: whatsoever we have heard done in Capernaum, do also here in thy country. Jesus replied, "You will surely surely this proverb, 'Physician, heal yourself, and perform the works here that we heard you did in Capernaum.'" don't dumb down "physician" with the term "doctor"
24 And he said, Verily I say unto you, No prophet is accepted in his own country. Jesus continued, "Truly I tell you, no prophet is believed in his hometown. "country" isn't right; use hometown instead; also, "believed" rather than "accepted"?
25 But I tell you of a truth, many widows were in Israel in the days of Elias, when the heaven was shut up three years and six months, when great famine was throughout all the land; To tell the truth, there were many widows in Israel during Elijah's era, when there was a drought for three and a half years and a terrible famine swept the land,
26 But unto none of them was Elias sent, save unto Sarepta, a city of Sidon, unto a woman that was a widow. yet God sent Elijah to none of the widows, except a woman in the city of Sarepta in Sidon.
27 And many lepers were in Israel in the time of Eliseus the prophet; and none of them was cleansed, saving Naaman the Syrian. There were also many lepers in Israel during Elijah's time, yet none of them was cured, except Naaman the Syrian.
28 And all they in the synagogue, when they heard these things, were filled with wrath, But the congregation in the synagogue became furious at hearing this
29 And rose up, and thrust him out of the city, and led him unto the brow of the hill whereon their city was built, that they might cast him down headlong. and they rose to expel him from the city, and took him to the edge of the city cliff in order to throw him off face down.
30 But he passing through the midst of them went his way, But Jesus slipped through the crowd to continue his work.
31 And came down to Capernaum, a city of Galilee, and taught them on the sabbath days. He arrived at Capernaum, a town in Galilee, and taught on the Sabbath days.
32 And they were astonished at his doctrine: for his word was with power. People marveled at His preaching, for His logic was compelling. use "logic" rather than "word" here, and "compelling" rather than "power"?
33 And in the synagogue there was a man, which had a spirit of an unclean devil, and cried out with a loud voice, In the synagogue a man possessed with the devil shouted out in a loud voice,
34 Saying, Let us alone; what have we to do with thee, thou Jesus of Nazareth? art thou come to destroy us? I know thee who thou art; the Holy One of God. "Leave us alone! What do you want with us, Jesus of Nazareth? Did you come to destroy us? I know who you are: the Holy Son of God. use "son" rather than the unisex "one"
35 And Jesus rebuked him, saying, Hold thy peace, and come out of him. And when the devil had thrown him in the midst, he came out of him, and hurt him not. But Jesus reprimanded him, "Shut up and leave him." The devil then tossed the possessed man and left him, without hurting him.
36 And they were all amazed, and spake among themselves, saying, What a word is this! for with authority and power he commandeth the unclean spirits, and they come out. The crowd was completely amazed, and clamored, "What a message is this! With power and authority He ordered the spirits of the devil to leave, and they did. issue of translating "logos", as in John 1:1: "και εγενετο θαμβος επι παντας και συνελαλουν προς αλληλους λεγοντες τις ο λογος ουτος οτι εν εξουσια και δυναμει επιτασσει τοις ακαθαρτοις πνευμασιν και εξερχονται"[1]
37 And the fame of him went out into every place of the country round about. Jesus quickly became famous throughout the countryside.
38 And he arose out of the synagogue, and entered into Simon's house. And Simon's wife's mother was taken with a great fever; and they besought him for her. Next Jesus left the synagogue, and entered Simon's house. Simon's mother-in-law had a high fever, and they sought Jesus for her.
39 And he stood over her, and rebuked the fever; and it left her: and immediately she arose and ministered unto them. Jesus stood over her, and ordered the fever to leave, and it did. Immediately she got up and waited on them.
40 Now when the sun was setting, all they that had any sick with divers diseases brought them unto him; and he laid his hands on every one of them, and healed them. By sunset, all the sick with a variety of diseases were brought to Him, and He cured all of them in laying His hands on each one.
41 And devils also came out of many, crying out, and saying, Thou art Christ the Son of God. And he rebuking them suffered them not to speak: for they knew that he was Christ. Meanwhile demons rushed out of many people, screaming, "You are Christ the Son of God!" But Jesus ordered them to shut up, because they knew He was Christ.
  • Here, πνεῦμα isn't used.
  • But Jesus ordered them to shut up, because the devil knew He was Christ. "the devil" is misleading
42 And when it was day, he departed and went into a desert place: and the people sought him, and came unto him, and stayed him, that he should not depart from them. At the end of the day, Jesus left for a deserted place, but the people came after Him to be with Him, and kept Him from leaving them.
43 And he said unto them, I must preach the kingdom of God to other cities also: for therefore am I sent. So Jesus said to them, "I must preach the gospel to other towns too; this is my mission.
44 And he preached in the synagogues of Galilee. He then preached in the Galilean synagogues.

Chapter 5

Verse King James Version Proposed Conservative Translation Analysis
1 And it came to pass, that, as the people pressed upon him to hear the word of God, he stood by the lake of Gennesaret, Subsequently, as the crowd pressed against Him to hear God's word, Jesus stood on the shore of Gennesaret's lake, ὄχλος is better translated as "crowd" than "people"; "subsequently" is better than the cumbersome "it came to pass"
2 And saw two ships standing by the lake: but the fishermen were gone out of them, and were washing their nets. Jesus noticed two boats at the seaside, but their fishermen had left them to wash their nets. "boats" is more precise than "ships"
3 And he entered into one of the ships, which was Simon's, and prayed him that he would thrust out a little from the land. And he sat down, and taught the people out of the ship. Jesus boarded one of the boats, wich was Simon's, and urged him to drift away a bit from the shore. Jesus was then seated, and taught the crowd from the boat.
4 Now when he had left speaking, he said unto Simon, Launch out into the deep, and let down your nets for a draught. Upon finishing preaching, Jesus said to Simon, "Head out where it is deep, and lower your nets for a catch." "epanagō" is best translated as "head out" here; "draught" can be better translated as "catch" today for "agra".
5 And Simon answering said unto him, Master, we have toiled all the night, and have taken nothing: nevertheless at thy word I will let down the net. Simon responded, "Boss, we worked all night, and caught nothing; but your wish is my command." kopiaō: "worked" rather than the archaic "toiled"; also, "boss" seems more appropriate here than the archaic "master" for epistatēs; the Greek term here is rhēma rather than logos for "word", which we translate as wish
6 And when they had this done, they inclosed a great multitude of fishes: and their net brake. Whereupon they caught an enormous surplus of fish, causing their net to break. introduce the economic concept of surplus
7 And they beckoned unto their partners, which were in the other ship, that they should come and help them. And they came, and filled both the ships, so that they began to sink. They wave over their partners, who were in the other boat, for them to join and help. Those came and filled both boats with the fish, so much so they began to sink. kataneuō is a signal, not a call
8 When Simon Peter saw it, he fell down at Jesus' knees, saying, Depart from me; for I am a sinful man, O Lord. When Simon Peter observed this, he knelt before Jesus, saying "Leave me Lord, for I am a sinful man.
9 For he was astonished, and all that were with him, at the draught of the fishes which they had taken: Simon was overcome, as were his colleagues, at their catch of the fish.
10 And so was also James, and John, the sons of Zebedee, which were partners with Simon. And Jesus said unto Simon, Fear not; from henceforth thou shalt catch men. And so were James and John, the sons of Zebedee, who were Simon's partners. Jesus told Simon, "Be not afraid, from here on you shall catch men." "be not afraid" is clearer.
11 And when they had brought their ships to land, they forsook all, and followed him. They landed their boats, and gave up everything to follow Him.
12 And it came to pass, when he was in a certain city, behold a man full of leprosy: who seeing Jesus fell on his face, and besought him, saying, Lord, if thou wilt, thou canst make me clean. Before long Jesus was in a town and approached by a man covered with leprosy who, upon seeing Jesus, prostrated himself and beseeched Him with "Lord, if you desire, you can cure me."
13 And he put forth his hand, and touched him, saying, I will: be thou clean. And immediately the leprosy departed from him. Jesus extended His hand and touched the man while saying, "I will it: be cured." Immediately the leprosy vanished.
14 And he charged him to tell no man: but go, and shew thyself to the priest, and offer for thy cleansing, according as Moses commanded, for a testimony unto them. Jesus ordered him to tell no man, but to present himself to priest, and give an offering as Moses commanded, as testimony to them. μαρτύριον is usually translated as "testimony", but today that means only spoken words; "evidence" is probably a better translation particularly when oral testimony is forbidden by Jesus
15 But so much the more went there a fame abroad of him: and great multitudes came together to hear, and to be healed by him of their infirmities. The more Jesus did, the more famous He became, and huge crowds gathered to learn, and be cured by Him.
16 And he withdrew himself into the wilderness, and prayed. Jesus would also depart alone into the desert, and pray.
17 And it came to pass on a certain day, as he was teaching, that there were Pharisees and doctors of the law sitting by, which were come out of every town of Galilee, and Judaea, and Jerusalem: and the power of the Lord was present to heal them. One day while Jesus was teaching, as Pharisees and legal scholars observed from every Galilean Judaean town and from Jerusalem, the Lord's power of healing was there to see.
18 And, behold, men brought in a bed a man which was taken with a palsy: and they sought means to bring him in, and to lay him before him. And suddenly men carried a stretcher with a paralyzed man, and they looked for a way to bring and lay him before Jesus.
19 And when they could not find by what way they might bring him in because of the multitude, they went upon the housetop, and let him down through the tiling with his couch into the midst before Jesus. When they could not access Jesus through the crowd, they climbed up on the roof, and lowered the stretcher to Jesus through an opening. κέραμος is often translated as "tiles" to avoid "through the roof," which could mean a doorway; but "tiles" means something modern today, so "through an opening" is better.
20 And when he saw their faith, he said unto him, Man, thy sins are forgiven thee. Upon seeing their faith, Jesus declared, "Sir, your sins are forgiven." πίστις: the English translation of "faith" captures its full original intent; modern translations use unisex "friend" for ἄνθρωπος, when "sir" is truer to the original intent.
21 And the scribes and the Pharisees began to reason, saying, Who is this which speaketh blasphemies? Who can forgive sins, but God alone? The intellectuals began to murmur, "Who is this who speaks blasphemies? Who can forgive sins other than God alone? The general phrase for "γραμματεύς" and "Φαρισαῖος" ("scribes and Pharisees") is most precisely translated as "intellectuals"; the context suggests that "murmur" is a better translation for "διαλογίζομαι" than "reason", which is awkward here.
22 But when Jesus perceived their thoughts, he answering said unto them, What reason ye in your hearts? Jesus, perceiving their close-mindedness, answered them, "What doubt is your hearts?
23 Whether is easier, to say, Thy sins be forgiven thee; or to say, Rise up and walk? Which is easier: to say "your sins are forgiven," or to say, "stand up and walk?"
24 But that ye may know that the Son of man hath power upon earth to forgive sins, (he said unto the sick of the palsy,) I say unto thee, Arise, and take up thy couch, and go into thine house. So that you may know the Son of man has power on earth to forgive sins, I say to you (the paralyzed man), 'Get up, and take your bed, and go home.'" to be unisex, the NASB avoids using "man" here and instead calls him the awkward "paralytic"
25 And immediately he rose up before them, and took up that whereon he lay, and departed to his own house, glorifying God. Immediately he rose before the crowd, and picked up his bed, and began walking home, to the glory of God.
26 And they were all amazed, and they glorified God, and were filled with fear, saying, We have seen strange things to day. Everyone was overcome with rapture, and they gave glory to God yet with fear said, "We have seen it all today!" λαμβάνω: literally "taken away" or "seized", but this context "overcome"; ἔκστασις: aggressive translation is "rapture"; παράδοξος: the word from which paradox comes, how to translate it here?
27 And after these things he went forth, and saw a publican, named Levi, sitting at the receipt of custom: and he said unto him, Follow me. Jesus continued onward and saw a tax collector, named Levi, sitting at his collection booth. Jesus said to him, "Follow me."
28 And he left all, rose up, and followed him. Levi dropped everything, got up, and followed Jesus.
29 And Levi made him a great feast in his own house: and there was a great company of publicans and of others that sat down with them. Levi threw a magnificent party in his own home, and the guests included many tax collectors.
30 But their scribes and Pharisees murmured against his disciples, saying, Why do ye eat and drink with publicans and sinners? So intellectuals spread gossip against His disciples in saying, "Why do You eat and drink with tax collectors and sinners?"
31 And Jesus answering said unto them, They that are whole need not a physician; but they that are sick. Jesus rebutted the criticism, "People who are well do not need a physician; those who are sick do.
32 I came not to call the righteous, but sinners to repentance. I came not for the holy, but to call sinners to repent."
33 And they said unto him, Why do the disciples of John fast often, and make prayers, and likewise the disciples of the Pharisees; but thine eat and drink? They replied, "Why do John's disciples frequently fast and pray, as do the Pharisees' disciples, but yours eat and drink?" is the reference here to the Pharisees, or to the Pharisees' disciples?
34 And he said unto them, Can ye make the children of the bridechamber fast, while the bridegroom is with them? Jesus responded, "Do you force people to fast at wedding, while the groom is still there?
35 But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days. But the time will come when the groom is taken away, then they shall fast."
36 And he spake also a parable unto them; No man putteth a piece of a new garment upon an old; if otherwise, then both the new maketh a rent, and the piece that was taken out of the new agreeth not with the old. Jesus taught this parable: "No man rips a piece of a new garment to patch an old, because that ruins the new one and the patch does not match the old.
37 And no man putteth new wine into old bottles; else the new wine will burst the bottles, and be spilled, and the bottles shall perish. Likewise, no man puts new grape juice into used containers, or else the new juice splits the containers and spills, and ruins them.
38 But new wine must be put into new bottles; and both are preserved. Rather, new grape juice is poured into new bottles, and both are preserved. odd point about preserving bottles: does this yield insight about the grape juice v. wine controversy?
39 No man also having drunk old wine straightway desireth new: for he saith, The old is better. No man desires new grape juice after drinking old, because he says, "The old is better."

Chapter 6

Verse King James Version Proposed Conservative Translation Analysis
1 And it came to pass on the second sabbath after the first, that he went through the corn fields; and his disciples plucked the ears of corn, and did eat, rubbing them in their hands. On the Sabbath after Passover Jesus walked through a grain field, where His students picked heads of grain for themselves, rubbing off the chaff and eating them.
2 And certain of the Pharisees said unto them, Why do ye that which is not lawful to do on the sabbath days? Several Pharisees complained, "Why do You violate the Sabbath like that? "ἔξεστι" is used for "it is lawful," but the negative is concisely written as "violate"
3 And Jesus answering them said, Have ye not read so much as this, what David did, when himself was an hungred, and they which were with him; Jesus replied, "Haven't you read what David did when he was hungry, and what others did with him?
4 How he went into the house of God, and did take and eat the shewbread, and gave also to them that were with him; which it is not lawful to eat but for the priests alone? How he entered the sanctuary, took and ate the bread, and shared it with others, which priests alone were allowed to eat?" "οἶκος" means "tabernacle" here, but most modern versions call it the awkward "house of God"
5 And he said unto them, That the Son of man is Lord also of the sabbath. Jesus told them, "The Son as man is also Lord of the Sabbath!" "Son as man" is a more precise translation as to the meaning than the confusing "Son of man."
6 And it came to pass also on another sabbath, that he entered into the synagogue and taught: and there was a man whose right hand was withered. On another Sabbath, He entered the synagogue and taught, when he was approached by a man with a crippled right hand.
7 And the scribes and Pharisees watched him, whether he would heal on the sabbath day; that they might find an accusation against him. The intellectuals watched Jesus to see if He would heal on the Sabbath, so that they could accuse him of something.
8 But he knew their thoughts, and said to the man which had the withered hand, Rise up, and stand forth in the midst. And he arose and stood forth. But Jesus, aware of the trap, said to the man with the crippled hand, "Get up, and present yourself to the people. He stood up and stepped forward. "διαλογισμός" means "purpose" or "design" as well as inner thoughts; best to translate it as "trap" here
9 Then said Jesus unto them, I will ask you one thing; Is it lawful on the sabbath days to do good, or to do evil? to save life, or to destroy it? Jesus then announced, "I ask you this: is it lawful on the Sabbath to do good, or evil? To be pro-life, or pro-death?" "psychē" is a broader term than just "life", meaning also "soul"; the verb "σῴζω" is broader than "save" or "protect", and hence use the broader modern term "pro-life"; likewise "ἀπόλλυμι" is stronger than "destroy", and is translated best by "pro-death".
10 And looking round about upon them all, he said unto the man, Stretch forth thy hand. And he did so: and his hand was restored whole as the other. After scanning the audience, Jesus told the man, "Hold out your hand!" When he did, his hand worked perfectly.
11 And they were filled with madness; and communed one with another what they might do to Jesus. The intellectuals were furious, and plotted how to harm Jesus. "plotted" rather than "commune"
12 And it came to pass in those days, that he went out into a mountain to pray, and continued all night in prayer to God. As was His habit, Jesus left for the mountain to pray, and continuing praying all night to God.
13 And when it was day, he called unto him his disciples: and of them he chose twelve, whom also he named apostles; The next day, He gather his disciples, and chose twelve of them whom he called apostles.
14 Simon, (whom he also named Peter,) and Andrew his brother, James and John, Philip and Bartholomew, Simon (whom Jesus named Peter) and Andrew his brother, James and John, Philip and Bartholomew,
15 Matthew and Thomas, James the son of Alphaeus, and Simon called Zelotes, Matthew, Thomas, James the son of Alphaeus, Simon who was known as the Zealot,
16 And Judas the brother of James, and Judas Iscariot, which also was the traitor. Judas the brother of James, and Judas Iscariot, who later was to betray Jesus.
17 And he came down with them, and stood in the plain, and the company of his disciples, and a great multitude of people out of all Judaea and Jerusalem, and from the sea coast of Tyre and Sidon, which came to hear him, and to be healed of their diseases; He descended the mountain and reached a plateau with them and many others from Judaea and Jerusalem, and Tyre and Sidon along the coast, who came to learn and be cured by Him. NASB puts last part of this verse into next verse
18 And they that were vexed with unclean spirits: and they were healed. Those who were possessed were freed from the Devil. issue in how to translate θεραπεύω here; perhaps using "exorcism"?
19 And the whole multitude sought to touch him: for there went virtue out of him, and healed them all. Crowds sought merely to touch Him in order to receive His healing power. δύναμις: power?
20 And he lifted up his eyes on his disciples, and said, Blessed be ye poor: for yours is the kingdom of God. Focusing on his disciples, Jesus said, "Blessed are the powerless, for yours is the paradise of God. ὀφθαλμός: literal (eyes) or figurative here (focus of mind)? Figurative seems more appropriate, as Luke would not know or care where Jesus looked. NASB gets this wrong. πτωχός: often mistranslated as poor, but the disciples were powerless rather than poor. βασιλεία: translate as "paradise (of God)" rather than the archaic "kingdom"
21 Blessed are ye that hunger now: for ye shall be filled. Blessed are ye that weep now: for ye shall laugh. Blessed are you who earnestly try, for you shall be satisfied. Blessed are you who mourn, for you shall rejoice. πεινάω: its figurative meaning is to "to crave ardently," which applies better than simply "hunger"; "mourn" captures the connotation better than "weep", which could even mean selfish tears.
22 Blessed are ye, when men shall hate you, and when they shall separate you from their company, and shall reproach you, and cast out your name as evil, for the Son of man's sake. Blessed are you when men hate you, ostracize you, humiliate you, and smear your name, for the Son of man's sake. "ostracize" originated in 1649, after the KJV was written; ἐκβάλλω is best translated as "smear" here; translation of ὀνειδίζω as "humiliate" is less clear.
23 Rejoice ye in that day, and leap for joy: for, behold, your reward is great in heaven: for in the like manner did their fathers unto the prophets. Rejoice all day and jump for joy because you will have great reward in heaven; people mistreated the prophets the same way. ἡμέρα: daylight when people did not ordinarily party, hence it should be translated as "all day" in this context, not as the awkward "in that day" (NIV, HCSB).
24 But woe unto you that are rich! for ye have received your consolation. But grief to the idle rich! You've enjoyed all there is for you. πλούσιος: better translated as "idle rich," to distinguish from the charitable hard worker; ἀπέχω: received in full, or all there is.
25 Woe unto you that are full! for ye shall hunger. Woe unto you that laugh now! for ye shall mourn and weep. Grief to you who are content! You shall be unsatisfied. Grief to you who party now! You shall mourn and weep. οὐαί: "grief"; πενθέω is "mourn" and κλαίω is "weep", and both are used. Need improvement on "those who are content," and an issue about translating γελάω as "party" rather than "laugh"
26 Woe unto you when all men shall speak well of you! for so did their fathers to the false prophets. Grief to you, when all men praise you now! Their fathers did likewise for the false prophets.
27 But I say unto you which hear, Love your enemies, do good to them which hate you, I tell all who hear, Love your enemies, and be kind to those who hate you,
28 Bless them that curse you, and pray for them which despitefully use you. Bless those who call you names, and pray for those who insult you. καταράομαι: translated as "curse" by KJV, a modern term is "call you names"; ἐπηρεάζω: "despitefully" in KJV, better translated as "insult" today
29 And unto him that smiteth thee on the one cheek offer also the other; and him that taketh away thy cloke forbid not to take thy coat also. He who slaps you on one cheek, offer him also your other; he who takes your coat, do not deny him your shirt too.
30 Give to every man that asketh of thee; and of him that taketh away thy goods ask them not again. Give to every man who asks of you; and of he who takes your things, do not ask for them back.
31 And as ye would that men should do to you, do ye also to them likewise. As you hope others do to you, do likewise to them. Does "others" work as well as "men" here? Jesus is addressing his male disciples here, but this may be a rare instance when generalizing is the intent.
32 For if ye love them which love you, what thank have ye? for sinners also love those that love them. For if you love those who love you, where is the good? Sinners also love those who love them.
33 And if ye do good to them which do good to you, what thank have ye? for sinners also do even the same. And if you merely help those who help you, where is the good in that? For sinners do likewise. Note that our translation does not require translating the same word or phrase the precise same way in different contexts.
34 And if ye lend to them of whom ye hope to receive, what thank have ye? for sinners also lend to sinners, to receive as much again. If you share with others merely to obtain something back, where's the charity? Sinners also lend to sinners to obtain profits. Is "charity" accurate here?
35 But love ye your enemies, and do good, and lend, hoping for nothing again; and your reward shall be great, and ye shall be the children of the Highest: for he is kind unto the unthankful and to the evil. Instead love the outcasts, do God's work, and be charitable, and you shall obtain a great reward, and become sons of God, because He is kind even to the ungrateful and the downtrodden. ἐχθρός: the "hated" or "odious"; best translated as "outcasts" rather than as "enemies"; "charitable" includes the concept of "expecting nothing in return"' πονηρός: seems to mean downtrodden here, not "evil ones"; note that the NASB is more masculine than the KJV here (sons rather than children); ἀγαθοποιέω has an archaic translation of "do good," but its real meaning without resorting to secularized language is "do God's work"
36 Be ye therefore merciful, as your Father also is merciful. Thus you should be merciful, as your Father is merciful.
37 Judge not, and ye shall not be judged: condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven: Judge not, and you shall not be judged; blame not, and you shall not be blamed; forgive, and you shall be forgiven.
38 Give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over, shall men give into your bosom. For with the same measure that ye mete withal it shall be measured to you again. Give, and such shall be given you, in full measure, combined, and shaken together, overflowing, shall pour out for your possession. With the same standard that you use shall it be measured for you. tricky, but avoiding archaic language here and seeking modern clarity with the free market connotations in the original
39 And he spake a parable unto them, Can the blind lead the blind? shall they not both fall into the ditch? He told them a parable: "Can the blind lead the blind? Will not both fall into a pit? ἐμπίπτω: "fall into"; βόθυνος: a "pit" or "ditch", but both seem archaic here. Choose "pit" for figurative overtones.
40 The disciple is not above his master: but every one that is perfect shall be as his master. No student ranks above his teacher, but with training can become like his teacher. μαθητής is best translated as "student", not the archaic "disciple" here or "pupil" in NASB; καταρτίζω: "training" is best modern rendition here.
41 And why beholdest thou the mote that is in thy brother's eye, but perceivest not the beam that is in thine own eye? Why do you focus on the triviality about your brother's approach, while overlooking the serious flaw in your own? go figurative here with ὀφθαλμός, which can be "mind" or the modern "approach" rather than "eye"; use the modern term "triviality", which first originated in 1598.
42 Either how canst thou say to thy brother, Brother, let me pull out the mote that is in thine eye, when thou thyself beholdest not the beam that is in thine own eye? Thou hypocrite, cast out first the beam out of thine own eye, and then shalt thou see clearly to pull out the mote that is in thy brother's eye. How can you tell your friend, 'Sir, let me correct your trivial flaw, when you do not focus on your bigger problem? You deceiver, fix your own problem and then you'll be able to focus better on correcting your friend. "hypocrite" is from ὑποκριτής, which really means "actor" or "pretender"; perhaps "deceiver" is best here, as "hypocrite" is often misused politically against Christians.
43 For a good tree bringeth not forth corrupt fruit; neither doth a corrupt tree bring forth good fruit. A good tree does not yield bad fruit, nor does a bad tree produce good fruit.
44 For every tree is known by his own fruit. For of thorns men do not gather figs, nor of a bramble bush gather they grapes. Every tree is known by its own fruit. Men do not gather figs from thorns, or obtain grapes from a bramble bush.
45 A good man out of the good treasure of his heart bringeth forth that which is good; and an evil man out of the evil treasure of his heart bringeth forth that which is evil: for of the abundance of the heart his mouth speaketh. A good man brings forth out of the treasure of his heart what is good; an evil man brings forth from his evil treasure what is evil, because his mouth speaks from the overflowing of his heart. Use "overflowing" rather than "abundance" here? How about "surplus", a more economic term?
46 And why call ye me, Lord, Lord, and do not the things which I say? Why do you call me, 'Lord, Lord, yet not do as I say?'
47 Whosoever cometh to me, and heareth my sayings, and doeth them, I will shew you to whom he is like: Whoever comes to me, hears my words, and takes them to heart, I will tell you whom he is like: "takes them to heart," or something more "action" based?
48 He is like a man which built an house, and digged deep, and laid the foundation on a rock: and when the flood arose, the stream beat vehemently upon that house, and could not shake it: for it was founded upon a rock. He is like a man who built a house by digging deep and laying its foundation on a rock. When the floods came, the waters beat violently against that house, but could not shake it, because it was grounded in rock.
49 But he that heareth, and doeth not, is like a man that without a foundation built an house upon the earth; against which the stream did beat vehemently, and immediately it fell; and the ruin of that house was great. But he who hears, and does not take to hear, is like a man who built a house without in soil without a foundation, against which the flood waters beat violently and knocked it down, to the great ruin of the house."

Chapter 7

Verse King James Version Proposed Conservative Translation Analysis
1 Now when he had ended all his sayings in the audience of the people, he entered into Capernaum. After Jesus completed his sermon to the people, He entered Capernaum. ῥῆμα can be best translated as "sermon" here.
2 And a certain centurion's servant, who was dear unto him, was sick, and ready to die. A Roman army captain's beloved aide-de-camp was sick and near death. δοῦλος is translated as "slave" by the NASB, but he was not a slave in the modern English sense. Perhaps an "aide-de-camp" - that term originated in 1670, after KJV
3 And when he heard of Jesus, he sent unto him the elders of the Jews, beseeching him that he would come and heal his servant. Upon hearing of Jesus, the soldier sent Jewish leaders to beg Him to come and heal his servant.
4 And when they came to Jesus, they besought him instantly, saying, That he was worthy for whom he should do this: They reached Jesus and pleaded with Him urgently, "This man deserves Your help.
5 For he loveth our nation, and he hath built us a synagogue. For he loves our people, and built a synagogue for us." say "our people" rather than Israelites, as there was no formal nation of Israel at this time; Greek is ἔθνος, meaning "nation"
6 Then Jesus went with them. And when he was now not far from the house, the centurion sent friends to him, saying unto him, Lord, trouble not thyself: for I am not worthy that thou shouldest enter under my roof: Jesus complied. When He approached the home, the captain sent friends out to Him to say, "Lord, don't bother yourself, for I am not worthy for You to enter my home.
7 Wherefore neither thought I myself worthy to come unto thee: but say in a word, and my servant shall be healed. I am not even worthy to greet You. But issue the command, and my assistant shall be healed.
8 For I also am a man set under authority, having under me soldiers, and I say unto one, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it. I also have power, over my soldiers, and can tell one, 'Go,' and he goes; and tell another, "Come', and he comes; and order my soldier, 'Do this,' and he does it. "servant" is translated here as "slave" by the NASB, but that is not a slave in the modern sense.
9 When Jesus heard these things, he marvelled at him, and turned him about, and said unto the people that followed him, I say unto you, I have not found so great faith, no, not in Israel. Upon hearing this, Jesus was amazed, and turned around to tell those following Him, "Let me say this, I have not found such great faith not even in Israel!"
10 And they that were sent, returning to the house, found the servant whole that had been sick. And when the captain's soldiers returned to the home, they found the ill servant cured. could say "minions" instead of "soldiers": literally, "those who had been sent".
11 And it came to pass the day after, that he went into a city called Nain; and many of his disciples went with him, and much people. Before long Jesus reached the town of Nain, with his disciples and others tagging along.
12 Now when he came nigh to the gate of the city, behold, there was a dead man carried out, the only son of his mother, and she was a widow: and much people of the city was with her. But upon reaching the city gate He encountered a funeral procession for the only son of a widow, and many townsmen accompanied her.
13 And when the Lord saw her, he had compassion on her, and said unto her, Weep not. The Lord was stuck with pity upon seeing her, and exclaimed, "Weep no more!"
14 And he came and touched the bier: and they that bare him stood still. And he said, Young man, I say unto thee, Arise. Jesus approached and touched the coffin, and the pall-bearers stopped in their tracks. Jesus said, "Young man, I order you, Get up!" ἐγείρω: literally, "to cause to rise from a seat or bed"
15 And he that was dead sat up, and began to speak. And he delivered him to his mother. With that he sat up, and began speaking. Jesus then turned him over to his mother.
16 And there came a fear on all: and they glorified God, saying, That a great prophet is risen up among us; and, That God hath visited his people. The crowd was overwhelmed with reverence, and glorified God by saying, "A great prophet is among us" and "God looks after His people." φόβος: meaning of "reverence" here rather than "fear"; ἐπισκέπτομαι: not merely "visited", but "look after"
17 And this rumour of him went forth throughout all Judaea, and throughout all the region round about. Publicity about Jesus spread throughout Judaea and its surrounding region.
18 And the disciples of John shewed him of all these things. Meanwhile John's disciples reported these wonders to him.
19 And John calling unto him two of his disciples sent them to Jesus, saying, Art thou he that should come? or look we for another? John told two of his disciples to find and ask Jesus, "Are You the awaited One? Or should be seek another? ἔρχομαι: tricky to translate here, means an awaited or expected person
20 When the men were come unto him, they said, John Baptist hath sent us unto thee, saying, Art thou he that should come? or look we for another? When they reached Jesus, they said, "John the Baptist sent us to you to ask, 'Are You the Promised One? Or should we keep looking for another?'"
21 And in that same hour he cured many of their infirmities and plagues, and of evil spirits; and unto many that were blind he gave sight. At the same time Jesus cured many of handicaps and diseases, and exorcised the devil; He also restored sight to many who were blind. use "handicap" here? also, "exorcised the devil"?
22 Then Jesus answering said unto them, Go your way, and tell John what things ye have seen and heard; how that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, to the poor the gospel is preached. Jesus replied to them, "Carry on, and tell John what you have seen and heard: that the blind see, the lepers are cleansed, the deaf hear, and the dead rise to life, and the gospel is taught to the powerless. πτωχός: better translation today is "powerless" rather than "poor", because the connotation is not merely financial.
23 And blessed is he, whosoever shall not be offended in me. Blessed is anyone who does not interfere with my word. σκανδαλίζω: "not interfere" rather than "not be offended"; tentatively, "me" is better translated as "word" here consistent with John 1:1.
24 And when the messengers of John were departed, he began to speak unto the people concerning John, What went ye out into the wilderness for to see? A reed broken by the wind? When John's messengers left, Jesus taught the people about him, "What did you go into the desert to see? A staff broken by the elements? Ἰωάννης, the name for John (both the Baptist and the Apostle), literally means "Jehovah is a gracious giver"; ἔρημος is often translated as "wilderness" but "desert" is the better fit today, both literally and figuratively. "A staff broken in the wind?" needs work, but κάλαμος is better translated as a staff than as a reed; the meaning appears to be rhetorical, asking if they expected to find the broken remains of a man.
25 But what went ye out for to see? A man clothed in soft raiment? Behold, they which are gorgeously apparelled, and live delicately, are in kings' courts. But what did you see when you got there? A man with fine clothes? Those who wear fine cloths and live delicately are in the courts of kings.
26 But what went ye out for to see? A prophet? Yea, I say unto you, and much more than a prophet. So what did you see then? A prophet? Yes, but you saw more than a prophet.
27 This is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee. This is the man about whom it was written, "Behold, I send my messenger before your face, who shall prepare the way before you."
28 For I say unto you, Among those that are born of women there is not a greater prophet than John the Baptist: but he that is least in the kingdom of God is greater than he. I say to you, "No one conceived by a woman is a greater prophet than John the Baptist: but the least man in the kingdom of God is greater than he." See Matthew 11:11 for a discussion of the "born of women" issue. See also Disputed Biblical Translations.
29 And all the people that heard him, and the publicans, justified God, being baptized with the baptism of John. All the people that heard him, even the tax collectors, realized the justice of God and were baptized by John.
30 But the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him. But the Pharisees and lawyers rejected the purpose God had set for them, and were not baptized.
31 And the Lord said, Whereunto then shall I liken the men of this generation? and to what are they like? The Lord said, "What shall I compare the men of this generation to, what are they like?
32 They are like unto children sitting in the marketplace, and calling one to another, and saying, We have piped unto you, and ye have not danced; we have mourned to you, and ye have not wept. They are like children sitting in the marketplace, saying to each other, "I played happy music for you and you didn't dance; we played sad music for you, and you didn't weep.
33 For John the Baptist came neither eating bread nor drinking wine; and ye say, He hath a devil. For John the Baptist came, neither eating bread or drinking wine, and you said, 'He is possessed.'
34 The Son of man is come eating and drinking; and ye say, Behold a gluttonous man, and a winebibber, a friend of publicans and sinners! But now the Son of man has come, eating and drinking, and you say, 'He is a gluttonous man, and a drunkard, a friend of tax collectors and sinners.'
35 But wisdom is justified of all her children. The fruits of wisdom are enough to prove it is right.
36 And one of the Pharisees desired him that he would eat with him. And he went into the Pharisee's house, and sat down to meat. One of the Pharisees desired that Jesus should eat with him. So he went into the Pharisee's house, and sat down to eat meat.
37 And, behold, a woman in the city, which was a sinner, when she knew that Jesus sat at meat in the Pharisee's house, brought an alabaster box of ointment, A prostitute from the city heard Jesus was eating at the Pharisee's house, and so brought an alabaster box of ointment,
38 And stood at his feet behind him weeping, and began to wash his feet with tears, and did wipe them with the hairs of her head, and kissed his feet, and anointed them with the ointment. and kneeled before him, weeping, and began to wash his feet with her tears, and wiping them with her hair, and kissed his feet, and anointet them with the ointment.
39 Now when the Pharisee which had bidden him saw it, he spake within himself, saying, This man, if he were a prophet, would have known who and what manner of woman this is that toucheth him: for she is a sinner. When the Pharisee saw this, he thought to himself, "If this man were a prophet, surely he would have known what kind of woman this is who is touching him, for she is a sinner."
40 And Jesus answering said unto him, Simon, I have somewhat to say unto thee. And he saith, Master, say on. Jesus knew what he was thinking, and said to him, "Simon, I have something to say to you." And he said, "Say it, then."
41 There was a certain creditor which had two debtors: the one owed five hundred pence, and the other fifty. Jesus said, "There was a creditor who had to debtors: one who owed five hundred dollars, and the other only fifty.
42 And when they had nothing to pay, he frankly forgave them both. Tell me therefore, which of them will love him most? But neither of them could pay, and so he forgave both their debts. So tell me, who will love the creditor more?"
43 Simon answered and said, I suppose that he, to whom he forgave most. And he said unto him, Thou hast rightly judged. Simon answered, "I suppose the man who had the larger debt, which was forgiven, will love him more." And Jesus said to him, "That's right."
44 And he turned to the woman, and said unto Simon, Seest thou this woman? I entered into thine house, thou gavest me no water for my feet: but she hath washed my feet with tears, and wiped them with the hairs of her head. Jesus turned to the woman, and said to Simon, "See this woman? I came to your house, and you didn't give me any water for my feet; but she washed my feet with her tears, and wiped them with her hair.
45 Thou gavest me no kiss: but this woman since the time I came in hath not ceased to kiss my feet. You gave me no kiss, but this woman hasn't stopped kissing my feet since I came in.
46 My head with oil thou didst not anoint: but this woman hath anointed my feet with ointment. You didn't anoint my head with oil, but this woman anointed my feet with ointment.
47 Wherefore I say unto thee, Her sins, which are many, are forgiven; for she loved much: but to whom little is forgiven, the same loveth little. Which is why I say now, her many sins are forgiven, for she loves me a great deal; but as you have loved me only a little, you have only been forgiven a little."
48 And he said unto her, Thy sins are forgiven. He then told her, "Your sins are forgiven."
49 And they that sat at meat with him began to say within themselves, Who is this that forgiveth sins also? Those with Him wondered to each other, "Who is this who forgives sins also?"
50 And he said to the woman, Thy faith hath saved thee; go in peace. He told the woman, "Your faith has saved you; go with peace of mind." εἰρήνη: often translated as "peace", but its fuller meaning is "tranquility"; use "peace of mind" for now until a better substitute is found.

Chapter 8

Verse King James Version Proposed Conservative Translation Analysis
1 And it came to pass afterward, that he went throughout every city and village, preaching and shewing the glad tidings of the kingdom of God: and the twelve were with him, And Jesus then traveled through many cities and villages with His twelve best students, preaching the good news of the Kingdom of God. Is ‘disciple’ too archaic? Perhaps; alternatives include "followers", "students", other suggestions?
2 And certain women, which had been healed of evil spirits and infirmities, Mary called Magdalene, out of whom went seven devils, Also with Him were several women He had sent The Devil out of and healed: Mary Magdalene, from whom He had expelled seven devils,
3 And Joanna the wife of Chuza Herod's steward, and Susanna, and many others, which ministered unto him of their substance. And Joanna, who was the wife of Chuza (a man who managed Herod’s affairs), and Susanna, and several others.
4 And when much people were gathered together, and were come to him out of every city, he spake by a parable: And when a crowd of many people from the cities came to hear Him, He told them this parable:
5 A sower went out to sow his seed: and as he sowed, some fell by the way side; and it was trodden down, and the fowls of the air devoured it. "A man went out to plant his crops, and he threw the seeds onto the field. Some of the seeds fell on the edge of the field: this was stepped on and eaten by birds."
6 And some fell upon a rock; and as soon as it was sprung up, it withered away, because it lacked moisture. "Some seeds landed on rocks, and so the shoots withered from lack of water."
7 And some fell among thorns; and the thorns sprang up with it, and choked it. "Some seeds landed in patches of weeds, which grew with the crops until the weeds choked the plants."
8 And other fell on good ground, and sprang up, and bare fruit an hundredfold. And when he had said these things, he cried, He that hath ears to hear, let him hear. "But the rest of the seeds landed on fertile ground, and grew well, providing a harvest of one hundred times more than the farmer had planted. And when Jesus said this, He said: If you have ears, listen!"
9 And his disciples asked him, saying, What might this parable be? The students of Jesus asked Him to explain the parable to them.
10 And he said, Unto you it is given to know the mysteries of the kingdom of God: but to others in parables; that seeing they might not see, and hearing they might not understand. And Jesus answered, "You disciples already know all about the Kingdom of God, but to these other people I tell parables so they might understand better" I think I've failed to do justice to this verse.
11 Now the parable is this: The seed is the word of God. ”The parable means this: The seed is the Truth of The Lord.
12 Those by the way side are they that hear; then cometh the devil, and taketh away the word out of their hearts, lest they should believe and be saved. The seeds on the edge of the field are the people who hear the Truth, but The Devil comes and stops them believing, to stop them from being saved.
13 They on the rock are they, which, when they hear, receive the word with joy; and these have no root, which for a while believe, and in time of temptation fall away. The seeds on the rock represent those people who, having heard the Truth, are happy, but do not let the faith become established. And so they only believe for a little while, and when they are tested they lose faith.
14 And that which fell among thorns are they, which, when they have heard, go forth, and are choked with cares and riches and pleasures of this life, and bring no fruit to perfection. The seeds that tried to grow in the weeds are the people who heard the Truth, but were distracted by the everyday trivia of life and self-indulgence.
15 But that on the good ground are they, which in an honest and good heart, having heard the word, keep it, and bring forth fruit with patience. But the seeds that fell on the fertile ground are the honest and moral people who hear and constantly remember the Truth, and so these people persevere, and achieve their potential.
16 No man, when he hath lighted a candle, covereth it with a vessel, or putteth it under a bed; but setteth it on a candlestick, that they which enter in may see the light. No man lights a candle and hides the flame by covering it with a pot or putting it under a bed. Instead, he puts it on a candlestick, so that people can see the light. Is candlestick appropriate here?
17 For nothing is secret, that shall not be made manifest; neither any thing hid, that shall not be known and come abroad. For there is nothing secret that will not be revealed, and nothing hidden that will not be seen.
18 Take heed therefore how ye hear: for whosoever hath, to him shall be given; and whosoever hath not, from him shall be taken even that which he seemeth to have. Therefore, listen carefully to me: whoever has this will have it given to him, and whoever does not will have whatever he seems to have taken away." An attempt at a complex verse
19 Then came to him his mother and his brethren, and could not come at him for the press. Then the mother of Jesus, and His brothers, came looking for Him, but they could not get through the crowd.
20 And it was told him by certain which said, Thy mother and thy brethren stand without, desiring to see thee. And someone told Him, “Your mother and brothers are outside, waiting to see you”
21 And he answered and said unto them, My mother and my brethren are these which hear the word of God, and do it. And He answered, saying, “My mother and my brothers are those who hear the Truth of the Lord, and obey”
22 Now it came to pass on a certain day, that he went into a ship with his disciples: and he said unto them, Let us go over unto the other side of the lake. And they launched forth. Now one day, Jesus and his best students got into a boat, and He said, “Let us sail to the other side of this lake.” So they launched the boat and set sail.
23 But as they sailed he fell asleep: and there came down a storm of wind on the lake; and they were filled with water, and were in jeopardy. But as they sailed, Jesus fell asleep, and a gale blew up, which filled the boat with water, putting it in danger of sinking.
24 And they came to him, and awoke him, saying, Master, master, we perish. Then he arose, and rebuked the wind and the raging of the water: and they ceased, and there was a calm. And His students awoke Jesus, saying, “Teacher, we will drown.” Then He stood up and rebuked the wind and the waves, so that the wind stopped blowing and the waves calmed. ἐπιτιμάω means "to rebuke"; note that this event is also reported in the Gospels of Matthew and Mark. See Talk:Essay:Calming the Storm for discussion.
25 And he said unto them, Where is your faith? And they being afraid wondered, saying one to another, What manner of man is this! for he commandeth even the winds and water, and they obey him. And Jesus said to his students, “Where is your faith?” And they were in awe of this, and said to each other, “What kind of man is this? When He commands the winds and the waves, they obey!” ’Wonder’ now often means ‘speculate’
26 And they arrived at the country of the Gadarenes, which is over against Galilee. And so they arrived in the country of the Gadarenes, which borders on Galilee.
27 And when he went forth to land, there met him out of the city a certain man, which had devils long time, and ware no clothes, neither abode in any house, but in the tombs. And when Jesus stepped onto the land, He was met by a man from the city, who had been possessed by devils for a long time, and had no clothes, and lived in the graveyard rather than in a house.
28 When he saw Jesus, he cried out, and fell down before him, and with a loud voice said, What have I to do with thee, Jesus, thou Son of God most high? I beseech thee, torment me not. When he saw Jesus, he fell down in front of him, crying in a loud voice, “What have I go to do with you, Jesus the Son of God? I beg you not to hurt me.”
29 (For he had commanded the unclean spirit to come out of the man. For oftentimes it had caught him: and he was kept bound with chains and in fetters; and he brake the bands, and was driven of the devil into the wilderness.) (For Jesus had ordered The Devil to come out of the man, because the man had been possessed so often that he was kept restrained with chains, but when possessed, he would break the chains, and The Devil would drive him out into the wilderness.)
30 And Jesus asked him, saying, What is thy name? And he said, Legion: because many devils were entered into him. And Jesus asked him, “What is your name?” And he said, “Legion” because he was possessed by many devils.
31 And they besought him that he would not command them to go out into the deep. And the devils begged Him not to send them to Hell.
32 And there was there an herd of many swine feeding on the mountain: and they besought him that he would suffer them to enter into them. And he suffered them. And there was a herd of pigs feeding on the mountain, and the devils begged Jesus to permit them to enter the pigs, and He gave them permission to do so.
33 Then went the devils out of the man, and entered into the swine: and the herd ran violently down a steep place into the lake, and were choked. Then all of the devils left the man and possessed the pigs, and the herd of pigs jumped off a cliff, falling into the lake and drowning.
34 When they that fed them saw what was done, they fled, and went and told it in the city and in the country. When the pig farmers saw what Jesus had done, they ran away, and went and told the story in the city, and throughout the country.
35 Then they went out to see what was done; and came to Jesus, and found the man, out of whom the devils were departed, sitting at the feet of Jesus, clothed, and in his right mind: and they were afraid. So then the inhabitants of the city went out to see what had happened, and when they found Jesus, the man from whom He had expelled the devils was sitting at His feet, properly dressed and sane, and the people were afraid.
36 They also which saw it told them by what means he that was possessed of the devils was healed. The eyewitnesses told the people how Jesus had healed the possessed man.
37 Then the whole multitude of the country of the Gadarenes round about besought him to depart from them; for they were taken with great fear: and he went up into the ship, and returned back again. Then the crowd gathered from the region nearby begged Jesus to leave, because they were afraid of Him, so He got back into the ship and returned across the lake.
38 Now the man out of whom the devils were departed besought him that he might be with him: but Jesus sent him away, saying, The man from whom Jesus had expelled the devils asked if he could follow Him, but Jesus sent him away, saying,
39 Return to thine own house, and shew how great things God hath done unto thee. And he went his way, and published throughout the whole city how great things Jesus had done unto him. ”Return to your own house and show the amazing things the Lord has done to you.” And the man went away and reported to the whole city what Jesus had done to him.
40 And it came to pass, that, when Jesus was returned, the people gladly received him: for they were all waiting for him. Now when Jesus returned, the people were waiting for him, and welcomed him.
41 And, behold, there came a man named Jairus, and he was a ruler of the synagogue: and he fell down at Jesus' feet, and besought him that he would come into his house: Then a man called Jairus, the ruler of the synagogue, came and knelt before Jesus, and asked Him to come to his house
42 For he had one only daughter, about twelve years of age, and she lay a dying. But as he went the people thronged him. because his only daughter, about twelve years old, was dying. But as Jesus went with him, the crowds of people impeded his progress.
43 And a woman having an issue of blood twelve years, which had spent all her living upon physicians, neither could be healed of any, And a women in the crowd had been suffering from a blood disorder for twelve years, and had spent all her money on doctors, but they could not heal her, Blood disorder seems a little awkward here, maybe 'constant bleeding'?
44 Came behind him, and touched the border of his garment: and immediately her issue of blood stanched. came up behind Him, and touched the hem of His coat, and immediately was healed.
45 And Jesus said, Who touched me? When all denied, Peter and they that were with him said, Master, the multitude throng thee and press thee, and sayest thou, Who touched me? And Jesus said, “Who touched me?” Everyone denied it, and Peter said “Teacher, the crowd is thick, and presses against you, and you ask, ‘Who touched me?’”
46 And Jesus said, Somebody hath touched me: for I perceive that virtue is gone out of me. And Jesus replied, “Someone has touched me, because I have noticed that virtue has gone out of me. I cannot think of a substitute for virtue, which no longer holds the meaning here.
47 And when the woman saw that she was not hid, she came trembling, and falling down before him, she declared unto him before all the people for what cause she had touched him and how she was healed immediately. And when the women saw Jesus had noticed, she fell down at His feet, trembling, and said in front of the whole crowd that she had touched Him and had been healed.
48 And he said unto her, Daughter, be of good comfort: thy faith hath made thee whole; go in peace. And Jesus said to her, “Daughter, do not be afraid, your faith has healed you, go in peace.”
49 While he yet spake, there cometh one from the ruler of the synagogue's house, saying to him, Thy daughter is dead; trouble not the Master. And while he spoke, someone came from the house of Jairus, the ruler of the synagogue, saying, “Your daughter is dead, don’t bother the Teacher.”
50 But when Jesus heard it, he answered him, saying, Fear not: believe only, and she shall be made whole. But Jesus heard, and answered, “Do not worry, have faith, and she will be healed”
51 And when he came into the house, he suffered no man to go in, save Peter, and James, and John, and the father and the mother of the maiden. And when He arrived at the house, he did not allow anyone to enter, except Peter, James, John and the parents of the girl.
52 And all wept, and bewailed her: but he said, Weep not; she is not dead, but sleepeth. Outside, the crowd were mourning for the girl, but Jesus said, “She is not dead, but sleeping.”
53 And they laughed him to scorn, knowing that she was dead. And they mocked Him, knowing that the girl had died. καταγελάω: "laugh to scorn"; modern equivalent is "mocked"
54 And he put them all out, and took her by the hand, and called, saying, Maid, arise. But He took the girl by her hand, and said, “Girl, get up.”
55 And her spirit came again, and she arose straightway: and he commanded to give her meat. And her soul re-entered her, and she got up immediately, and Jesus ordered them to give her meat to eat.
56 And her parents were astonished: but he charged them that they should tell no man what was done. And her parents were amazed, but Jesus ordered them not to tell anyone what He had done.


  1. (Textus Receptus)