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→Chapter 6
!Analysis
!Analysis
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|1
|<span id="6:1">1</span>
|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.
|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.
|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.
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|2
|<span id="6:2">2</span>
|And certain of the Pharisees said unto them, Why do ye that which is not lawful to do on the sabbath days?
|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?
|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"
|"ἔξεστι" is used for "it is lawful," but the negative is concisely written as "violate"
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|3
|<span id="6:3">3</span>
|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;
|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?
|Jesus replied, "Haven't you read what David did when he was hungry, and what others did with him?
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|4
|<span id="6:4">4</span>
|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 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?"
|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"
|"οἶκος" means "tabernacle" here, but most modern versions call it the awkward "house of God"
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|5
|<span id="6:5">5</span>
|And he said unto them, That the Son of man is Lord also of the sabbath.
|And he said unto them, That the Son of man is Lord also of the sabbath.
|Jesus told them, "The Son of man is also Lord of the Sabbath!"
|Jesus told them, "The Son of man is also Lord of the Sabbath!"
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|6
|<span id="6:6">6</span>
|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.
|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.
|On another Sabbath, He entered the synagogue and taught, when he was approached by a man with a crippled right hand.
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|7
|<span id="6:7">7</span>
|And the scribes and Pharisees watched him, whether he would heal on the sabbath day; that they might find an accusation against him.
|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.
|The intellectuals watched Jesus to see if He would heal on the Sabbath, so that they could accuse him of something.
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|8
|<span id="6:8">8</span>
|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 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.
|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
|"διαλογισμός" means "purpose" or "design" as well as inner thoughts; best to translate it as "trap" here
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|9
|<span id="6:9">9</span>
|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?
|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?"
|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".
|"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".
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|10
|<span id="6:10">10</span>
|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.
|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.
|After scanning the audience, Jesus told the man, "Hold out your hand!" When he did, his hand worked perfectly.
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|11
|<span id="6:11">11</span>
|And they were filled with madness; and communed one with another what they might do to Jesus.
|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.
|The intellectuals were furious, and plotted how to harm Jesus.
|"plotted" rather than "commune"
|"plotted" rather than "commune"
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|12
|<span id="6:12">12</span>
|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.
|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.
|As was His habit, Jesus left for the mountain to pray, and continuing praying all night to God.
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|13
|<span id="6:13">13</span>
|And when it was day, he called unto him his disciples: and of them he chose twelve, whom also he named apostles;
|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.
|The next day, He gather his disciples, and chose twelve of them whom he called apostles.
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|14
|<span id="6:14">14</span>
|Simon, (whom he also named Peter,) and Andrew his brother, James and John, Philip and Bartholomew,
|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,
|Simon (whom Jesus named Peter) and Andrew his brother, James and John, Philip and Bartholomew,
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|15
|<span id="6:15">15</span>
|Matthew and Thomas, James the son of Alphaeus, and Simon called Zelotes,
|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,
|Matthew, Thomas, James the son of Alphaeus, Simon who was known as the Zealot,
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|16
|<span id="6:16">16</span>
|And Judas the brother of James, and Judas Iscariot, which also was the traitor.
|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.
|Judas the brother of James, and Judas Iscariot, who later was to betray Jesus.
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|17
|<span id="6:17">17</span>
|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;
|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.
|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
|NASB puts last part of this verse into next verse
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|18
|<span id="6:18">18</span>
|And they that were vexed with unclean spirits: and they were healed.
|And they that were vexed with unclean spirits: and they were healed.
|Those who were possessed were freed from the Devil.
|Those who were possessed were freed from the Devil.
|issue in how to translate θεραπεύω here; perhaps using "exorcism"?
|issue in how to translate θεραπεύω here; perhaps using "exorcism"?
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|19
|<span id="6:19">19</span>
|And the whole multitude sought to touch him: for there went virtue out of him, and healed them all.
|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.
|Crowds sought merely to touch Him in order to receive His healing power.
|δύναμις: power?
|δύναμις: power?
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|20
|<span id="6:20">20</span>
|And he lifted up his eyes on his disciples, and said, Blessed be ye poor: for yours is the kingdom of God.
|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.
|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"
|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"
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|21
|<span id="6:21">21</span>
|Blessed are ye that hunger now: for ye shall be filled. Blessed are ye that weep now: for ye shall laugh.
|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.
|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.
|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.
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|22
|<span id="6:22">22</span>
|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 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.
|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.
|"ostracize" originated in 1649, after the KJV was written; ἐκβάλλω is best translated as "smear" here; translation of ὀνειδίζω as "humiliate" is less clear.
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|23
|<span id="6:23">23</span>
|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 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.
|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).
|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).
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|24
|<span id="6:24">24</span>
|But woe unto you that are rich! for ye have received your consolation.
|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.
|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.
|πλούσιος: better translated as "idle rich," to distinguish from the charitable hard worker; ἀπέχω: received ''in full'', or all there is.
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|25
|<span id="6:25">25</span>
|Woe unto you that are full! for ye shall hunger. Woe unto you that laugh now! for ye shall mourn and weep.
|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.
|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"
|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"
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|26
|<span id="6:26">26</span>
|Woe unto you when all men shall speak well of you! for so did their fathers to the false prophets.
|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.
|Grief to you, when all men praise you now! Their fathers did likewise for the false prophets.
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|27
|<span id="6:27">27</span>
|But I say unto you which hear, Love your enemies, do good to them which hate you,
|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,
|I tell all who hear, Love your enemies, and be kind to those who hate you,
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|28
|<span id="6:28">28</span>
|Bless them that curse you, and pray for them which despitefully use you.
|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.
|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
|καταράομαι: translated as "curse" by KJV, a modern term is "call you names"; ἐπηρεάζω: "despitefully" in KJV, better translated as "insult" today
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|29
|<span id="6:29">29</span>
|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.
|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.
|He who slaps you on one cheek, offer him also your other; he who takes your coat, do not deny him your shirt too.
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|30
|<span id="6:30">30</span>
|Give to every man that asketh of thee; and of him that taketh away thy goods ask them not again.
|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.
|Give to every man who asks of you; and of he who takes your things, do not ask for them back.
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|31
|<span id="6:31">31</span>
|And as ye would that men should do to you, do ye also to them likewise.
|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.
|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.
|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.
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|32
|<span id="6:32">32</span>
|For if ye love them which love you, what thank have ye? for sinners also love those that love them.
|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.
|For if you love those who love you, where is the good? Sinners also love those who love them.
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|33
|<span id="6:33">33</span>
|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 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.
|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.
|Note that our translation does not require translating the same word or phrase the precise same way in different contexts.
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|34
|<span id="6:34">34</span>
|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.
|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.
|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?
|Is "charity" accurate here?
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|35
|<span id="6:35">35</span>
|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.
|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.
|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"
|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"
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|36
|<span id="6:36">36</span>
|Be ye therefore merciful, as your Father also is merciful.
|Be ye therefore merciful, as your Father also is merciful.
|Thus you should be merciful, as your Father is merciful.
|Thus you should be merciful, as your Father is merciful.
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|37
|<span id="6:37">37</span>
|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 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.
|Judge not, and you shall not be judged; blame not, and you shall not be blamed; forgive, and you shall be forgiven.
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|38
|<span id="6:38">38</span>
|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 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.
|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
|tricky, but avoiding archaic language here and seeking modern clarity with the free market connotations in the original
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|39
|<span id="6:39">39</span>
|And he spake a parable unto them, Can the blind lead the blind? shall they not both fall into the ditch?
|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?
|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.
|ἐμπίπτω: "fall into"; βόθυνος: a "pit" or "ditch", but both seem archaic here. Choose "pit" for figurative overtones.
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|40
|<span id="6:40">40</span>
|The disciple is not above his master: but every one that is perfect shall be as his master.
|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.
|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.
|μαθητής is best translated as "student", not the archaic "disciple" here or "pupil" in NASB; καταρτίζω: "training" is best modern rendition here.
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|41
|<span id="6:41">41</span>
|And why beholdest thou the mote that is in thy brother's eye, but perceivest not the beam that is in thine own eye?
|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?
|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.
|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.
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|42
|<span id="6:42">42</span>
|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.
|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.
|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.
|"hypocrite" is from ὑποκριτής, which really means "actor" or "pretender"; perhaps "deceiver" is best here, as "hypocrite" is often misused politically against Christians.
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|43
|<span id="6:43">43</span>
|For a good tree bringeth not forth corrupt fruit; neither doth a corrupt tree bring forth good fruit.
|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.
|A good tree does not yield bad fruit, nor does a bad tree produce good fruit.
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|44
|<span id="6:44">44</span>
|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.
|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.
|Every tree is known by its own fruit. Men do not gather figs from thorns, or obtain grapes from a bramble bush.
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|45
|<span id="6:45">45</span>
|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 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.
|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?
|Use "overflowing" rather than "abundance" here? How about "surplus", a more economic term?
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|46
|<span id="6:46">46</span>
|And why call ye me, Lord, Lord, and do not the things which I say?
|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?'
|Why do you call me, 'Lord, Lord, yet not do as I say?'
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|47
|<span id="6:47">47</span>
|Whosoever cometh to me, and heareth my sayings, and doeth them, I will shew you to whom he is like:
|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:
|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?
|"takes them to heart," or something more "action" based?
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|48
|<span id="6:48">48</span>
|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 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.
|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.
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|49
|<span id="6:49">49</span>
|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 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."
|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."