Conservapedia - User contributions [en]

La Femme Nikita

2010-03-07T01:46:27Z

Cambrian:

'''Nikita''', or '''La Femme Nikita''', as the film is titled for English language releases, is a 1990 French language movie directed by French action film master, Luc Besson. It is the story of a street punk with a substance abuse problem who is arrested while attempting to rob a pharmacy to satisfy her drug habit. Following the failed robbery, Nikita is convicted of murdering a policeman and sentenced to life in prison. While serving her sentence, Nikita is sneaked out of prison by an unknown government agency by being drugged and having a death sentence simulated, even to her. When she awakens from being drugged, she is given the choice of becoming an assassin (presumably for the French government) or being killed herself. Nikita is broken of her rebellious spirit as she struggles with opiate withdrawal to receive extensive training in weapons handling, etiquette, computers, and language. She eventually graduates her training to receive assignments to assassinate strangers by her handler, an operative higher up within the agency.

==Themes==
''Nikita'' explores themes of personal redemption as the protagonist, a formerly pathetic heroin addicted juvenile delinquent, is transformed from something bad into something worse only to find herself finally capable of self-examination and taking control of her life. She begins having doubts about killing for a living and escapes the agency to live a new life in peace and away from drugs and violence.

==Remakes==
''Nikita'' was remade in 1993 as ''Point of No Return'', by director John Badham. It starred Bridget Fonda as the assassin and Gabriel Byrne as the handler.<ref>http://www.imdb.com/title/tt0100263/</ref>

[[Category:French Movies]]
[[Category:Movies]]

La Femme Nikita

2010-03-07T01:44:46Z

Cambrian: completing the stub article

'''Nikita''' or '''La Femme Nikita''' as the film is titled for English language releases, is a 1990 French language movie directed by French action film master, Luc Besson. It is the story of a street punk with a substance abuse problem who is arrested while attempting to rob a pharmacy to satisfy her drug habit. Following the failed robbery, Nikita is convicted of murdering a policeman and sentenced to life in prison. While serving her sentence, Nikita is sneaked out of prison by an unknown government agency by being drugged and having a death sentence simulated, even to her. When she awakens from being drugged, she is given the choice of becoming an assassin (presumably for the French government) or being killed herself. Nikita is broken of her rebellious spirit as she struggles with opiate withdrawal to receive extensive training in weapons handling, etiquette, computers, and language. She eventually graduates her training to receive assignments to assassinate strangers by her handler, an operative higher up within the agency.

==Themes==
''Nikita'' explores themes of personal redemption as the protagonist, a formerly pathetic heroin addicted juvenile delinquent, is transformed from something bad into something worse only to find herself finally capable of self-examination and taking control of her life. She begins having doubts about killing for a living and escapes the agency to live a new life in peace and away from drugs and violence.

==Remakes==
''Nikita'' was remade in 1993 as ''Point of No Return'', by director John Badham. It starred Bridget Fonda as the assassin and Gabriel Byrne as the handler.<ref>http://www.imdb.com/title/tt0100263/</ref>

[[Category:French Movies]]
[[Category:Movies]]

Ye

2010-02-25T04:26:08Z

Cambrian: little copyediting, facting some unsourced claims (if his racism is "noted," note it, likewise if he's rumored to be a muslim, what's the source of the rumor), and removing an opinion

'''Kanye West''' is an extremely successful American [[hip hop]] musician and record producer who won nine [[Grammy]] awards.

== Personal Life and History ==
Kanye West is originally from [[Chicago]], Illinois. He attracted considerable media attention in September 2005, when he appeared on a television fundraiser for [[Hurricane Katrina]] victims and famously stated "[[George W. Bush|George Bush]] doesn't care about black people."

He also created a stir when he posed for the cover of the February 2006 ''[[Rolling Stone]]'' magazine portraying [[Jesus Christ]], wearing a crown of thorns on his head with blood running down his face. <ref>http://www.msnbc.msn.com/id/11009059/</ref>

West's lyrics are sometimes considered controversial and offensive as they often contain explicit racial terms and profanity. <ref>http://www.americanchronicle.com/articles/5241</ref>
<ref>http://archive.newsmax.com/archives/articles/2006/2/2/200539.shtml</ref>

Kanye's father, Ray West, a [[sociology]] professor and former member of the [[Black Panther Party]] <ref>http://www.americanchronicle.com/articles/5241</ref> stated that he does not condone the use of profanity and racial comments in Kanye's lyrics. <ref>http://www.contactmusic.com/new/xmlfeed.nsf/mndwebpages/kanyes%20dad%20lashes%20out%20at%20sons%20lyrics_27_01_2006</ref>

His mother Donda, a former chair of the English department at Chicago State University who acted as Kanye's manager, died Nov 10, 2007 following a cosmetic surgery procedure. She was 58 years old. <ref>http://www.people.com/people/article/0,,20159597,00.html</ref> West is engaged to be married to Alexis Phifer. <ref>http://www.people.com/people/article/0,,20037945,00.html</ref>

== Criticism==
West's musical style has been the subject of criticism. He relies heavily on auto-tuning and post-production. He often calls himself "the best rapper alive."
Kanye West was the subject of extreme criticism when he appeared to mock [[Jesus]] on the cover of Rolling Stone magazine and subsequently claim that he was bigger than Jesus. West, who has been rumored to be [[Muslim]] as his father (a former member of the Black Panther Party) was, caused considerable uproar with this comment and did not apologize.{{fact}}
An intoxicated West was the subject of controversy at the 2009 MTV Video Music Awards, where he took the microphone from country music starlet and Christian Taylor Swift while she was about to give an acceptance speech and said that she did not deserve it as much as [[Beyonce Knowles]]. He was filmed earlier at the awards show carrying a bottle of cognac. This upset the 19 year old Swift and caused backlash against West from many notable celebrities and President [[Barack Hussein Obama]]. It was also speculated that this interaction was spurred by West's noted [[White Hatred]], as previously demonstrated in his 2005 "''George Bush doesn't care about black people''" comment.{{fact}}

==Works==
*''The College Dropout'' (2004)
*''Late Registration'' (2005)
*''Graduation'' (2007)
*''808s and Heartbreak'' (2008)

==References==
<references/>

{{DEFAULTSORT:West Kanye}}
[[Category:Male Singers]]
[[Category:Liberals]]

Debate:Which has the best philosophy of education: the public school system, private schools, or the home school movement?

2010-01-21T02:40:48Z

Cambrian: Undo revision 746848 by CainR (Talk) Come on, this is a debate page, not a place to attack people.

The Home School movement, definitely.

The home school movement provides parents the responsibility and wonderful opportunity to educate and enrich their children's minds. I go to classes where we study Logic, Latin, and read college books. I have been home schooled for four years and I went to a private school for five years. Home schooling has provided me with enormous amounts of extra-curricular and social activities, as well as academic privileges. Home schoolers '''do''' have a social life, contrary to what the liberals will have you believe. Actually, home-schoolers are more eloquent and insightful in their writing and speech. I am in a home school speech and debate club and I see home schoolers who are speaking with the clarity of . me to any speech and debate tournaments and you will see for yourself. I encourage you to home school your child for it will be one of the best things you can ever do for your child.

: Too bad not everyone can afford the time.-'''AmesG'''[http://www.conservapedia.com/User_talk:AmesG yo!] 19:57, 9 April 2007 (EDT)

: Strictly from personal experience, a homeschool environment is fertile ground for brainwashing, and usually of the conservative religious bent as well. Public school, for all its flaws, at least exposes students to a far more diverse environment than the other options.
--[[User:Hektor|Hektor]] 00:26, 14 April 2007 (EDT)

== Public School ==
Public school is necessary for those who can't afford private school and don't have the time for home school.-'''AmesG'''[http://www.conservapedia.com/User_talk:AmesG yo!] 19:57, 9 April 2007 (EDT)

The establishment of public school systems (in the 18th and 19th centuries?) brought about mass literacy as never before seen by humans. Although private schools are a nice option for the rich, and homeschooling for those who have the time and access to resources, the backbone of western civilization as we know it - at its best, even - is the ''right'' to a good education implied in tax-supported free schools for everyone. [[User:Human|Human]] 03:00, 25 April 2007 (EDT)

The fundamental problem with claiming that home schooling and/or private schooling are superior to public schools is that both of them ''rely'' on the existence of public schools to ensure that superiority.

Why do many private schools post superior academic results to comparable public schools? Because, of course, they have the option of expelling students who refuse to work...or not accepting such students in the first place.

Now, the problem is this: what is to be done with the children who don't meet the standards of the private school, or who lack parents who have the time/financial stability/inclination to home school? Simply leaving those children to their own devices strikes me as an extraordinarily bad plan; I can't imagine a surer way to ensure a substantial population of criminals.

Public schools have their faults, to be certain--but I have yet to see a proposal for a truly workable system that doesn't include them.

==The Freedom to Choose!==
To be able to choose which philosophy will teach your children. Which one is the best is a subjective endeavor depending on the individual. There is no absolutes between private, public, or home-schools. But to be able to choose which is the best at any given time is the only good philosophy for a society to give its citizens.--[[User:Roopilots6|Roopilots6]] 18:36, 12 June 2007 (EDT)
[[Category:Conservapedia Debates]]
:Clearly if one chooses public schools, one relinquishes their children to the bias and whim of the district school board, whom themselves serve the agenda of the State and Federal Departments of Education. I agree this still constitutes choice, but I disagree with the notion that atheistic dogmatism constitutes any philosophy in the proper sense. [[User:JeffC|JeffC]] 19:45, 16 April 2009 (EDT)
Bias is inherent in all walks of life. Homeschooling causes the child to serve the whims of their parents, children in private and public schools may learn based on their teachers' opinions. It is impossible to escape bias. Therefore I believe a range of choices will cater to people of all beliefs and truths. [[User:EmiaW|EmiaW]]19:45, 31 July 2009 (EDT)

==All three==

It does not matter how children are educated, as long as they are educated properly to live in the modern world. --[[User:LincolnShuddered|LincolnShuddered]]

Joseph P. Kennedy, Sr.

2010-01-16T20:36:11Z

Cambrian: /* New Deal */ sp

'''Joe Kennedy''' (Joseph P. Kennedy, Sr., 1888 – 1969) was a wealthy businessman, powerful politician and energetic founder of the most famous family in American politics, the [[Kennedy Family]]. Joe, the leader of the conservative Irish wing of the Democratic Party, built a national network of Irish Catholics, which became the base for the political aspirations of his sons [[John F. Kennedy]] and [[Robert F. Kennedy]] and [[Ted Kennedy]]--they all became senators and ran for president; John became president in 1960 thanks to Joe's funding and organizational prowess. Joe dominated the family until his stroke in 1961, masterminding and funding the 1960 presidential campaign. After breaking with [[Franklin D. Roosevelt]] in 1940 he became the leader of the pro-business, anti-communist wing of the [[Democratic Party]], and was a major supporter of [[Joe McCarthy]] through thick and thin. Joe was noted for his fierce devotion to promoting his children, his notorious love affairs, his ruthless business dealings, and his major roles in the [[New Deal]].

==Career==
Joe was the Harvard-educated son of wealthy Boston liquor dealer. Joe was a hale-fellow-well-met who the life of the party, but he always resented snobbish Yankees when he could not get into some elite Harvard clubs. In 1914 he married Rose Kennedy (1890-1995), daughter of a prominent Boston banker. Joe built the [[Kennedy Family]] fortune with brilliant forays into banking, shipbuilding, motion pictures, Wall Street, real estate and (just as prohibition ended in 1933), a heavy investment in upscale imported liquor. Rumors about bootlegging were false, but his scandalous social behavior in Hollywood made him a pariah in both Yankee and Irish society in Boston. He therefore relocated the family base from Boston to New York in 1927, where it remained until his son [[John F. Kennedy]] (1917-63) returned to Boston in 1946. Joe then relocated to Palm Beach, Florida, with a summer place at Hyannis Port, on Cape Cod, Massachusetts.
==New Deal==
He was a strong supporter of President [[Franklin D. Roosevelt]], who named him in 1934 to head the new [[Securities and Exchange Commission]] (SEC), and turn it into a powerful watchdog of Wall Street.

Conservatives applauded his work and supported the SEC because it increased transparency, fought securities fraud, and gave confidence to investors to put their money in Wall Street.

Liberals always distrusted Kennedy, and he fought against their proposals to raise taxes or punish business. President Roosevelt, although a liberal, needed the support of the Democratic city machines, mostly controlled by [[Catholic Irish]] with large Catholic voting blocs, so he wanted a few high visibility Catholics in his administration. (The only other Catholic was [[Jim Farley]], the Postmaster General.)

==Ambassador==
Kennedy reached the pinnacle of esteem as Ambassador to the Court of St. James (ambassador to Britain) in 1938-40, cruising elegantly in the highest circles of London society, in contrast to his maligned reputation in American high society. Daughter Kathleen Kennedy (1920-48), became Marchioness of Hartington when she married the heir to a dukedom; she died in a plane crash.

Kennedy came under heavy attack from the left, and especially from Jews, because of his pro-business views and especially his isolationism and support for Prime Minister [[Neville Chamberlain]]’s [[appeasement]] of Germany. Roosevelt removed him in late 1940, but Kennedy nevertheless endorsed FDR in the critical 1940 election, helping to swing the powerful Catholic vote. Unlike [[Al Smith]] and other prominent Catholics, Joe refused to attack Roosevelt and thereby preserved presidential options for his sons. Joe was increasingly isolated after 1941, keeping his distance from the clubhouse Irish politicians who clustered around ex-mayor Honey Fitz, as well as the Yankee businessmen he thought had denied him entry into the most elite Harvard circles.
==Postwar==
Joe's business enterprises flourished, and he established daughter Eunice Kennedy Schriver (1921-2009) in Chicago, where her husband [[Sargent Shriver]] (1915- ) operated the family’s giant office building, the Merchandise Mart. The Chicago ties paid off handsomely when Mayor [[Richard J. Daley]], boss of the city’s powerful Democratic machine, enthusiastically supported the Kennedys’ national political campaigns, especially the presidential campaign of [[John F. Kennedy]] in 1960. Realizing his leadership status as one of the half dozen most powerful Irishmen in America, Joe played up his ties with [[Francis Cardinal Spellman]] of New York, and with the nation’s most prominent Irish Republican, Senator [[Joe McCarthy]], even encouraging the bachelor senator to date his daughters.

Joe supervised and funded JFK's campaign for Congress (1946-48-50), the Senate (1952-58), and the White House (1960). He suffered an incapacitating stroke in 1961 and could no longer speak; by the late 1960s his surviving sons Robert and [[Edward Kennedy]] (1932-2009) Ted were moving to the left.

==Bibliography==
* Michael R. Beschloss. ''Kennedy and Roosevelt: The Uneasy Alliance'' (1980)
* Thomas Maier, ''The Kennedys: America's Emerald Kings'' (2003)
* Michael O’Brien. ''John F. Kennedy: A Biography'' (2005)
* Doris Kearns Goodwin. ''The Fitzgeralds and the Kennedys: An American Saga'' (1987)
===Primary sources===
* Amanda Smith, ed. ''Hostage of Fortune: The Letters of Joseph P. Kennedy'' (2001), the major primary source
====notes====
<references/>

{{DEFAULTSORT:Kennedy Sr., Joseph P.}}
[[Category:Democratic Party]]
[[Category:New Deal]]
[[Category:Broke with FDR]]
[[Category: Kennedy Family]]
[[Category:Conservative Democrats]]

Talk:Luke 9-16 (Translated)

2010-01-16T20:12:20Z

Cambrian: /* Luke 11:43 */

I am a bit concerned by how often I am seeing the term "God" arbitrarily replaced with "the Lord." (For example, "Kingdom of God" changed to "Truth of the Lord.") The two terms are not synonymous, and I feel the difference between θεος and κυριος should be retained. Also, in the Gospel of Luke, and elsewhere on the site, "Truth" used as a translation of several different words: Kingdom, Word, gospel. This is a big problem. You can't simply replace every complex term with "truth."
:The distinction between 'Lord' and 'God', the substitution of 'Truth' for 'Word' is a matter for [[Bible Translation Issues]]. Specific problems with Luke 9-16 can be discussed here. [[User:JohnFraiser|JohnFraiser]] 10:22, 21 October 2009 (EDT)

== Translation of ευαγγελιον ==

Luke 9:6- I don't know if "spreading the Truth" is a very good translation here. Wouldn't a better translation of the Greek ευαγγελιζομενοι (euangelizomenoi) be "proclaiming the good news"? Or the more traditional "preaching the gospel"? I think it may be a bad idea to downplay the term "gospel" too much. After all, most conservatives should be pretty familiar with the term "gospel."
--[[User:Caspianrex|Cory Howell]] 15:48, 21 October 2009 (EDT)Cory Howell

:Over at the Gospel of Mark, the decision was made to translate ευαγγελιον as "good news." It seems to me that the same convention should be followed here in Luke. Therefore, "spreading the Truth" in Luke 9:6 should be rendered either "proclaiming the good news" or "spreading the good news." "Proclaiming" would be more literal, and "spreading" would be a little more figurative, but would more clearly present the idea of the gospel spreading across the countryside.--[[User:Caspianrex|Cory Howell]] 11:46, 22 October 2009 (EDT)
::Thanks for the update, I think 'spreading' will be better. Is it a new Project Guideline to translate ευαγγελιον as 'good news'? [[User:JohnFraiser|JohnFraiser]] 11:56, 22 October 2009 (EDT)
:::Over at Mark, it looks like they are consistently using "good news," and TerryH told me in an e-mail that it was supposed to be "good news." That's all the info I have currently.--[[User:Caspianrex|Cory Howell]] 12:01, 22 October 2009 (EDT)
::::However, I glanced through Matthew, and it looks like the word gospel is currently still there. Perhaps we need some clarification on this issue.--[[User:Caspianrex|Cory Howell]] 12:01, 22 October 2009 (EDT)

== Editing and creating quotations ==
Is it a good idea to edit existing quotes, or to create quotes where the existing work had none? The accuracy and authenticity of existing quotes may be questionable, but altered or fabricated quotes are guaranteed to be inaccurate.--[[User:jason217|Jason Samantha]] 20:54, 02 November 2009 (EDT)

== The Lord's Prayer ==

I'm looking to restrict my changes to cleanup of spelling and grammar, but I have to raise a concern that troubles me. Can the text of the Lord's Prayer in 11:1-4 be left intact instead of trying to revise it into a more contemporary form? I'm a Catholic, and was taught the Lord's Prayer as a child using the form shown here in the KJV. Even though the text of the KJV is a translation itself, it has been accepted by English-speaking Christians for hundreds of years. I just don't see a need to "fix" what isn't broken in the Bible, especially when it's supposed to be a direct instruction from Jesus. --[[User:ChrisY|ChrisY]] 20:51, 8 January 2010 (EST)

: Chris, you express a reasonable view, but honestly I can't say I agree. The English language changes over time. Not everyone can understand Shakespeare today, and this disconnect gets worse every new day. Precision is lost also. Who talks about others being "indebted" to us now? It's imprecise in 2009 English. On the positive side, powerful new words and concepts are constantly being discovered that were not available in 1611. Why ride in horse-and-buggy when Corvettes are available?--[[User:Aschlafly|Andy Schlafly]] 22:58, 8 January 2010 (EST)

::I can certainly understand your viewpoint, and agree with it in general. As I mentioned above, I learned the Lord's prayer as a child, and it took some time before I understood what "hallowed" meant. The translated text is not worse, although "holy is your name" seems to sound better than "your name is holy". My feeling is taht judgment can be used selectively to determine which parts of a Bible translation should be brought up to date (most, so it's understandable), and which should be left intact out of respect for tradition and the beauty of KJV-style prose that is lost in modern English (a small but important amount).
::I appreciate you letting me express my thoughts. --[[User:ChrisY|ChrisY]] 10:08, 9 January 2010 (EST)

:::Chris, I understand your viewpoint and agree that the [[KJV]] rendition is majestic. There is certainly a time and a place for that, and perhaps for some people it is for every time and every place. But the market is speaking loudly and clearly: the KJV loses market share every day. Maybe that's unfortunate, but that trend is not likely to change. It's all well and good for older folks to cling to the translation of their youth, but that's not helping younger folks or people who are hearing it for the first time.--[[User:Aschlafly|Andy Schlafly]] 20:42, 9 January 2010 (EST)

::::Thanks for the responses. I consider the question addressed, and will return to copy editing. --[[User:ChrisY|ChrisY]] 21:24, 10 January 2010 (EST)

== Question about 15:13 ==

Could the wording of this translation be changed from "where he wasted his life with women and booze." to "where he wasted his life through sinful behavior."? That seems closer to describing the meaning of "riotous living" in this passage. --[[User:ChrisY|ChrisY]] 11:15, 13 January 2010 (EST)

== Luke 11:33-34 ==

By stating ''The mind is the window to the body. '' in Luke 11:34a, the connection to Luke 11:33 is lost, as neither ''window'' nor ''mind'' is mentioned in the previous verse.
[[User:FrankC|FrankC aka ComedyFan]] 17:26, 13 January 2010 (EST)
:This is an interesting pair of verses to discuss, but I have a different reason than FrankC for thinking that the CBP translation needs to be revised. Matthew 6:22-24 relates the same lesson from Jesus, and in both the Luke and Matthew gospels the original intent seems to be an emphasis on having a single-minded devotion to God and living one's life by God's rules. When you lose that single-minded focus on a God-centered life, you are in effect allowing temptation to work on you. Both gospels discuss this in black-and-white terms; you are either focused on God, or you are darkened by evil. This may seem extreme, but Jesus had a tendency to use simple, clear examples in his lessons that didn't much leave room for watering his messages down. 
:Some references to this interpretation can be found [http://www.ccel.org/ccel/calvin/calcom31.ix.lviii.html here], [http://www.biblemeanings.info/Words/Body/Eye.htm here] and [http://bible.cc/matthew/6-22.htm here].
:If others here agree with this interpretation, then the current translation of Luke 11:34 is actually taking the message away from the original intent. It's good to be open-minded about many things, but not where God is concerned ("Keep your eyes on the prize"). The conservative value of open-mindedness should be emphasized in more appropriate place, but not here. My suggested CBP translation for this passage would be this:
::''The window to God's light is the eye. When your eye is focused on God, your body is filled with his light; but when your eye is distracted or turned away then your body is left in darkness.''
:I'll leave the final decision to the senior editors here - this is only a recommendation. --[[User:ChrisY|ChrisY]] 10:25, 14 January 2010 (EST)

== Luke 11:43 ==

Pretty minor point. I respectfully disagree with the choice of "reckoning to you" for οὐαὶ ὑμῖν. ''Ouai'' is an extremely common interjection in Greek usually translated as "woe" or "alas" along with its object. In this case the object is the plural dative pronoun of su, which means "you all." The combination of ''ouai su'' is so commonly used in the Bible that it's idiomatic. The idiom corresponds to those we're famliar with in English: "woe to you," "woe unto you," or "alas for you." So this is an example of where I think the KJV correctly translates the idiom and is perhaps the reason it is familiar to us as English speakers so many hundreds of years later. My only point here is that since I've never heard someone say "reckoning to you" and to the extent a familiar English idiom directly corresponds to the meaning of a Greek idiom I don't think it should not be discarded. Idioms like this have the ability to powerfully and effectively convey their meaning. I also think "reckoning is textually incorrect because the Gospel writers had word for "reckoning" or "judgment," depending on the context you intended. [[User:Cambrian|Cambrian]] 13:53, 16 January 2010 (EST)

:You make good points. Thank you. I have an open mind about this, and think "reckoning" might be improved. But "woe to you" or "alas to you"? Those strike me as very archaic and ambiguous. Is it a curse? No, I don't think that is the original intent. People just don't talk that way anymore, and a listener to those phrases does not understand the original intent. Also, as to "you all," that's too colloquial for a Bible translation, don't you think?--[[User:Aschlafly|Andy Schlafly]] 14:33, 16 January 2010 (EST)
::Thanks for your thoughts, Mr. Schlafly. I also don't think it's a curse, but "reckoning" does refer to a judgment or curse. ''Ouai'' is an interjection, literally "woe!" as in "woe is me" or "woe unto you" or "alas, poor Yorick, I knew him well." I guess we just see the power of the idiom differently. I can't think of anything powerful that retains the meaning of ''ouai'' that I'm familiar with but I am trying and my mind is open to capturing a more contemporary meaning of "woe." One suggestion I would make is that the sense of ''ouai'' doesn't seem judgmental, as "reckoning" would imply that there will be a reckoning upon you (and there's no indication that the interjection is present progressive or gerundial), but purely interjectory along the lines of "poor you." As for the "you all," say no more. That was a carry-over from my internal dialog about plural pronouns like ὑμῖν when I read them because English has no plural form of "you" like Greek or Romance languages do. Don't worry, I wasn't suggesting "woe to you all" is appropriate. :-) Sorry about being unclear. By the way, the only reason I think this matters is that ''ouai'' or something similar might appear 50 or more times in the New Testament and its use is consistently translated as "woe" or "alas" from the Greek in the KJV. Catholics might find the similar Douay rendering of ''vae vobis''' as "woe unto you" familiar. [[User:Cambrian|Cambrian]] 15:12, 16 January 2010 (EST)

User talk:RJJensen

2010-01-16T19:01:58Z

Cambrian: removing silly edit by single purpose editor

[[File:Usa new year 2010.jpg|240px]]

--[[User:Joaquín Martínez|Joaquín Martínez]] 00:14, 31 December 2009 (EST)
----

[[/Archive 1]]
==Trinity==
You reverted my edits to the Trinity page, with the comment "The Trinity is Christian". I was a bit baffled by this, but then realized that I had used the Torah as a source. The Torah is just the Old Testament, and is part of the Christian Bible. I did not realize that my language would be so confusing (I am used to it, my parents converted from Judaism to Baptist Christians). You will find that much of the Hebrew Bible (The old Testament) supports Christian concepts. This is because Christian concepts are universal truths!

Haha, yeah the rain has been murderous all week long! I had the misfortune of planning to drive into Athens today, only to find all the roads underwater! I didn't realize until you messaged me that my talk page has the info intended for my user page, so thank you for your inadvertant help (also, yes, it appears my grammar died while I was writing it!) Are you from the area as well? Always good to meet a fellow southerner who understands the Obama Crisis. There are so many hayseed liberals down here it makes me sick! Don't worry tho, you won't hear me crying out for a confederate south:) Long live a STRONG CONSERVATIVE UNION, with a surplus export of integrity! [[User:RoyP|RoyP]] 20:33, 21 September 2009 (EDT)
::thanks for the update. I'm actually a Yankee now living in Montana, but I have had a strong interest in the South since I studiesd with C. Vann Woodward some years back.[[User:RJJensen|RJJensen]] 20:36, 21 September 2009 (EDT)
:::I can forgive a Yank, I used to be one (Mt. Vernon, Washington)! Unfortunately, that town's Conservative fervor lives solely in the words of one Glenn Beck (that man's done for intelligent conservatism what Sean Penn did for photographers dentistry.) [[User:RoyP|RoyP]] 20:45, 21 September 2009 (EDT)
::::Now, what kind of a snide insult is that? Beck is a thoughtful, honest fighter for the conservative cause, and if people are angered at the government by his exposés, all the better for the nation. Both he, and those of us who respect him, are intelligent people. [[User:DouglasA|DouglasA]] 20:59, 21 September 2009 (EDT)
:::::Forgive any intrusion or stamping upon your own loyalties. But surely you must admit that the movement suffers from a lack of Irving Kristol or William Buckley type figures. I long for the days when conservatism nakedly confessed that the intellectuals were the brains of the movement while the power of the people were its fists. OF COURSE a weapon must be weighted properly, with the correct balances, but it is only in retrospect that people might discuss its craftsmanship and the components which constituted it. I would venture to say that anyone slain by Excalibur would comment on anything but the sharpness of its blade, which in this most basic analogy, would comprise the incisive wit of conservatives who have lived and then gone to meet God in heaven. The fires of anger burn with intense heat in the belly of American conservatism, but to stoke these fires, as Beck often does, produces little but flash and smoke. It will be some current or future leader, a Reagan-type, I pray, who shall light his torch with such a flame and bring it to the halls of Congress or to the Obama home and say, "See, this same flame has burned for ages now let it singe you!". God, conservatism, the side of moral right; all are the same, and united they are all consuming. But it must take SOMEONE...a prophet, a politician who does God's work, a priest with God's word in him...someone, SOMEONE must carry that torch. [[User:RoyP|RoyP]] 21:15, 21 September 2009 (EDT)

== Quakerism category ==
Thanks for setting it up! I'll try to contribute a few more new articles to insert. --[[User:MarkGall|MarkGall]] 14:20, 22 September 2009 (EDT)

== "Revert vandalism" on the Chavez article ==

Does [http://www.conservapedia.com/index.php?title=Hugo_Chavez&curid=5224&diff=703420&oldid=703401 this edit] really count as "vandalism"? Or would it be more fair of you to qualify it as a different point of view? A point of view that may be criticized, perhaps, one that may or may not be backed up by whatever evidence is cited--but where is the "vandalism"? [[User:Wayne|Wayne]] 08:44, 25 September 2009 (EDT)
::it's vandalism--it was designed to attack and denigrate and damage a CP article. [[User:RJJensen|RJJensen]] 10:10, 25 September 2009 (EDT)
:::Introducing a different point of view--with a citation, no less--is denigrating and damaging to the article? Is the article that fragile? [[User:Wayne|Wayne]] 10:25, 25 September 2009 (EDT)
:::that was his goal. to sabotage the article by making it contradictory. [[User:RJJensen|RJJensen]] 10:38, 25 September 2009 (EDT)
::::Would it not add to the credibility of the article and the site as a whole to engage with the ideas that the editor brought to the table on their own merits--or lack thereof-- as opposed to dismissing them as vandalism? [[User:Wayne|Wayne]] 12:16, 25 September 2009 (EDT)
:::::vandals seeking to weaken or ruin articles are not welcome here. [[User:RJJensen|RJJensen]] 12:20, 25 September 2009 (EDT)

== speedy delete? ==

[[Nonlineardog]]

== Dear Dr. Jensen, ==

i think your edits are far above the average quality here. I am quite liberal (and not American), so i don't always agree with your opinions, however i enjoy to read your articles, since they are written in a quite concise and interesting manner from the right distance of view and i usually learn something about topics i don't know much about.

Regards, --[[User:Stitch75|Stitch75]] 12:45, 5 October 2009 (EDT)
::thanks! :) [[User:RJJensen|RJJensen]] 13:22, 5 October 2009 (EDT)

Why did you revert my edit calling for a citation? [[User:AZF|AZF]] 17:11, 7 October 2009 (EDT)
::you're making work for other people; if you want to add a citation please do so. [[User:RJJensen|RJJensen]] 17:14, 7 October 2009 (EDT)
:::The person who made the initial assertion was making work for other people. [[User:AZF|AZF]] 17:19, 7 October 2009 (EDT)

==Columbia==
In the 1872 painting; are you sure she holds a school book? Might it be the Bible?--[[User:Jpatt|Jpatt]] 00:03, 13 October 2009 (EDT)
::my students always ask that--it says "School Book" on it. you can read it at [http://cprr.org/CPRR_Discussion_Group/2005/11/question-american-progress-by-john_11.html larger image] [[User:RJJensen|RJJensen]] 00:07, 13 October 2009 (EDT)
:::Thank you, a beautiful picture btw.--[[User:Jpatt|Jpatt]] 00:13, 13 October 2009 (EDT)

== Milton/Paradise Lost ==
1st of all, thanks for the encouragement on my talk page. We now seem to be sort of collaborating on the Milton and PL pages. I came across some public-domain images of Blake's watercolors for PL that would be great to add to that page. How do we go about making that happen? [[User:ChrisFV|ChrisFV]] 17:58, 29 October 2009 (EDT)
:yes--it's fun! I can upload files if you gove me URL's or email to me at rjensen@uic.edu [[User:RJJensen|RJJensen]] 18:04, 29 October 2009 (EDT)
::Here is the site: http://www.pitt.edu/~ulin/Paradise/Blake1808.htm [[User:ChrisFV|ChrisFV]] 20:09, 29 October 2009 (EDT)
:::OK which ones do you want to use? 04:45, 30 October 2009 (EDT)
::::So hard to choose! I think "The Expulsion from Eden" (Book XII) is essential for the PL article. If there is room, my next choice would be "The Downfall of the Rebel Angels" (Book VI), and then "The Temptation of Eve" (Book IX). [[User:ChrisFV|ChrisFV]] 11:24, 30 October 2009 (EDT)
::::: done: see File:Blake-xii.jpg File:Blake-vi.jpg and File:Blake-ix.jpg [[User:RJJensen|RJJensen]] 05:19, 31 October 2009 (EDT)

== William, Mary, etc. ==

Hello Richard;

Just noticed you doing some 17th century history - could I ask for a bit of a hand getting William of Orange's article up? He doesn't have one, at the moment, I think, and 'William and Mary' redirects [[College of William and Mary|here]]. Thanks, and nice articles. [[User:AungSein|AungSein]] 14:45, 1 November 2009 (EST)
::look at [[William III]]. :) [[User:RJJensen|RJJensen]] 15:16, 1 November 2009 (EST)
::::Pesky Stadtholder ... ;) [[User:AungSein|AungSein]] 15:22, 1 November 2009 (EST)

== DerekE ==

Just because someone is a "nasty vandal" is no need to erase every sign of his presence from the website. That's a tactic that might have been appropriate for the great Soviet Encyclopedia. I fail to see how it's suitable for an America conservative project. [[User:PeterF|PeterF]] 19:49, 3 November 2009 (EST)
::DerekE -- or someone using his account-- has tried to seriously damage CP (look at the edits a few minutes ago on Obama Administration). That destroys his entire credibility from A to Z, in my opinion. [[User:RJJensen|RJJensen]] 19:58, 3 November 2009 (EST)
:::That doesn't answer my question. removing a talk page post--in effect trying to make him a "non-person"--has nothing to do with the situation you describe. We've always been at war with East Asia. [[User:PeterF|PeterF]] 20:02, 3 November 2009 (EST)
::::we don't want saboteurs at CP and we remove their work. It's like a team changing the record book when an illegal player is involved. [[User:RJJensen|RJJensen]] 20:17, 3 November 2009 (EST)

==Scotland Revert==

Hello, i noticed you reverted an edit by DWiggins on the scotland article, saying in the edit description that "civilized world seems to cover the reaction pretty well". I've undone your edit as it was biased and misleading, if the "civilized world"(could you specify what the civilized world is?) universally thought it was disgusting, why was there so much controversy? perhaps from an american perspective but outside of the states "disgust" doesnt cover it at all, unless you meant to imply that the civilized world is solely the USA, in which case all credibility of claims about conservapedia being fair or trustworthy are lost. also, please dont ban me, i'm just trying to bring some balance and i dont mean to troll, but as im scottish it annoys me when people try and spin the lockerbie story, thanks. [[User:Euaaan|Euaaan]] 09:13, 4 November 2009 (EST)
::there was very high controversy regarding 1) wisdom of releasing a convicted terrorist and 2) role of the London government in trading convict for diplomatic and trade goals. And yes, worldwide disgust was pretty intense. [[User:RJJensen|RJJensen]] 09:23, 4 November 2009 (EST)

== John F. Kennedy ==

I responded to your argument on the John F. Kennedy talk page. You should go check it out. [[User:ChuckR|ChuckR]] 13:31, 5 November 2009 (EST)

== John F. Kennedy (again) ==

I added a new section re: Medicare to our Kennedy discussion on the JFK talk page.

I would really like for you to respond to the slew of points I raised re: Kennedy's liberal positions and traits. I believe they extend far wider and deeper than the article or your arguments suggest they do. In reading what I wrote and responding to it, I would like for us to work together to re-consider and re-write the parts of the article that discuss John F. Kennedy's ideological bend. Certainly, we can together reshape this article to reflect that he both advocated dramatic liberal measures and made conservative stands on certain issues that no modern-day liberal would ever dream of considering. [[User:ChuckR|ChuckR]] 20:02, 8 November 2009 (EST)
::thanks I appreciate the help and i will look at it later tonite. [[User:RJJensen|RJJensen]] 20:19, 8 November 2009 (EST)
:::I responded to your arguments. I am still hoping we can re-write this article together, and show that Kennedy was a diverse politician with both liberal and conservative views (and one that is hard to accurately describe as "basically liberal" or "basically conservative"). [[User:ChuckR|ChuckR]] 21:28, 8 November 2009 (EST)
::::the current text says "JFK was middle-of-the-road on domestic issues and conservative on foreign policy" which does seem to sum it up. [[User:RJJensen|RJJensen]] 21:37, 8 November 2009 (EST)

==Robeson==
Hi, I'm trying to stay within Conservapedia's guideline but did find the article riddled with povs and language that is unsourced. His own actions speak for themselves and don't need nudging. I tried to emphasis the Communist affiliations and advocacy while referencing to the aspects of his life that were patriotic.
The article is too small for someone of such importance plus there is word that he is going to be given a Presidential medal of freedom posthumously so the facts should be straight.
[[User:AmandaC|AmandaC]] 21:52, 19 November 2009 (EST)
::yes, good work. He's anathema to conservatives and the article needs to explain why. [[User:RJJensen|RJJensen]] 01:09, 20 November 2009 (EST)

== large bill ==

No problem, they've always fascinated me. [[User:Geo.plrd|Geoff Plourde]][[User_talk:Geo.plrd|Complain!]] 04:25, 26 November 2009 (EST)

== large bill ==

No problem, they've always fascinated me. [[User:Geo.plrd|Geoff Plourde]][[User_talk:Geo.plrd|Complain!]] 04:25, 26 November 2009 (EST)

== Unlock [[Sedition Act]]? ==

You locked the page nine hours after it was created, it's been locked for almost a month now, and it badly needs some work. Right now, there's little more than a dictionary entry. I'd like to add some information about the history of sedition acts, examples (from other countries than America), why they've been passed, examples of how they've been used and abused, and at least some idea of popular objections to them. If you want to add more, I'd love to see it. I won't add my uncited opinion, which I'm guessing is why you locked it in the first place. (If I'm wrong, please let me know.) If you have another idea of what the page should be, I'd love to talk about that - I'm sure we both agree it'd be best with something more than is there now.

And, by the way, [[Talk:Sedition Act]] is currently a redirect to [[Talk:Sedition_Act_of_1918]]; you might want to fix that and move the current debate.

Thanks. --[[User:EvanW|EvanW]] 21:42, 8 December 2009 (EST)
::Ok I unlocked it. :) [[User:RJJensen|RJJensen]] 23:13, 8 December 2009 (EST)

== Sin ==

What's with the large scale removal from [[Sin]]? Admittedly, it could be made more concise, but dropping sections and removing key redemptive fact like "Only by trusting in Jesus Christ as God's offer of forgiveness, can we be saved from sin" seems a bit odd. [[User:DouglasA|DouglasA]] 14:38, 12 December 2009 (EST)
::there was lots of stuff there unrelated to sin as ordinarily understood. The "trusting in Jesus" statement is a sermon and is hanging loose, not tied to any of the many traditions that are covered in the article. [[User:RJJensen|RJJensen]] 16:00, 12 December 2009 (EST)

== William Safire ==
Why did you edit the Safire article to say he was a token conservative? The commandments state all information must be true and verifiable. The reference provided does nothing to substanciate your claim that Safire was a token conservative at the NY Times. For this reason your edit should be removed until a reliable source is provided. I have been unable to find one that is suitable. --[[User:MichaelJB|MichaelJB]] 12:54, 18 December 2009 (EST)
:: 1) I did not make that edit. 2) But what it means is that for many years he was the only conservative voice on op-ed (and the editorial page was very liberal). 3) it's common knowledge of the sort you get by reading the NY Times every day. [[User:RJJensen|RJJensen]] 15:20, 18 December 2009 (EST)
:::My apologies. That being said, it shouldn't matter if something is common knowledge or not, the reference provided does not state Safire was the alleged token conservative at the Times. According to the commandments all entries must be true AND verifiable. --[[User:MichaelJB|MichaelJB]] 19:21, 18 December 2009 (EST)

== Islam ==

So is there any reason why you removed sourced material from that article and replaced it with vandalism?
--[[User:JeffD|JeffD]] 10:58, 22 December 2009 (EST)
::it was a bad source and needed fixing. don't be insulting.[[User:RJJensen|RJJensen]] 14:37, 22 December 2009 (EST)

==America the Beautiful==

You mean I was actually [http://www.conservapedia.com/index.php?title=Talk:Empire_of_Liberty&diff=prev&oldid=736869 right] about something? Ssh! My friends at Wikipedia would faint if they knew! ;-) --[[User:Ed Poor|Ed Poor]] [[User talk:Ed Poor|Talk]] 16:15, 24 December 2009 (EST)
::well Ed I think you're usually right! [[User:RJJensen|RJJensen]] 16:28, 24 December 2009 (EST)

== "The Honorable" ==
I was merely requesting that "the Honorable" be added because I noticed that about half of the Justices pages possessed the title and roughly half of them did not. I thought since it was the proper title for a Judge it might be a good idea to place them on the pages that did not have them.
::none of the articles on justices should start that way. [[User:RJJensen|RJJensen]] 21:09, 6 January 2010 (EST)
:::You'll have to fix Clarence Thomas, it's locked. [[User:JacobB|JacobB]] 21:13, 6 January 2010 (EST)

== Headline text ==

==
== Headline text ==
==

== thanks for the chart on atheism, it was very helpful ==

Thanks for the chart on atheism, it was very helpful to the article. The only reason why I removed it as it was blurry but you fixed that issue using a larger display size. I put the chart next to the section on atheist population that was already in the article and the chart nicely complements that section. [[User:Conservative|conservative]] 23:11, 10 January 2010 (EST)
::at my age all fonts are blurry--but I did an OCR and made a new chart that works well. :) [[User:RJJensen|RJJensen]] 06:33, 11 January 2010 (EST)

==[[Satan]]==

I don't think your intro to [[Satan]] is correct, but I respect your writing ability too much to revert it. In the previous version, I had moved down your "embodiment" sentence [http://www.conservapedia.com/Satan#Secular_and_liberal_views here]. --[[User:Ed Poor|Ed Poor]] [[User talk:Ed Poor|Talk]] 10:50, 13 January 2010 (EST)
::thanks. I just expanded it somewhat. I think that Conservapedia should not try to take sides in theological debates (for example, is the devil a real person or an impersonal force?) I think that just confining the Satan article to Bible verses misses 1900 years of theology and art. [[User:RJJensen|RJJensen]] 11:07, 13 January 2010 (EST)

Talk:Luke 9-16 (Translated)

2010-01-16T18:56:44Z

Cambrian: /* Luke 11:43 */

Talk:Luke 9-16 (Translated)

2010-01-16T18:53:33Z

Cambrian: /* Luke 11:43 */

I am a bit concerned by how often I am seeing the term "God" arbitrarily replaced with "the Lord." (For example, "Kingdom of God" changed to "Truth of the Lord.") The two terms are not synonymous, and I feel the difference between θεος and κυριος should be retained. Also, in the Gospel of Luke, and elsewhere on the site, "Truth" used as a translation of several different words: Kingdom, Word, gospel. This is a big problem. You can't simply replace every complex term with "truth."
:The distinction between 'Lord' and 'God', the substitution of 'Truth' for 'Word' is a matter for [[Bible Translation Issues]]. Specific problems with Luke 9-16 can be discussed here. [[User:JohnFraiser|JohnFraiser]] 10:22, 21 October 2009 (EDT)

== Translation of ευαγγελιον ==

Luke 9:6- I don't know if "spreading the Truth" is a very good translation here. Wouldn't a better translation of the Greek ευαγγελιζομενοι (euangelizomenoi) be "proclaiming the good news"? Or the more traditional "preaching the gospel"? I think it may be a bad idea to downplay the term "gospel" too much. After all, most conservatives should be pretty familiar with the term "gospel."
--[[User:Caspianrex|Cory Howell]] 15:48, 21 October 2009 (EDT)Cory Howell

:Over at the Gospel of Mark, the decision was made to translate ευαγγελιον as "good news." It seems to me that the same convention should be followed here in Luke. Therefore, "spreading the Truth" in Luke 9:6 should be rendered either "proclaiming the good news" or "spreading the good news." "Proclaiming" would be more literal, and "spreading" would be a little more figurative, but would more clearly present the idea of the gospel spreading across the countryside.--[[User:Caspianrex|Cory Howell]] 11:46, 22 October 2009 (EDT)
::Thanks for the update, I think 'spreading' will be better. Is it a new Project Guideline to translate ευαγγελιον as 'good news'? [[User:JohnFraiser|JohnFraiser]] 11:56, 22 October 2009 (EDT)
:::Over at Mark, it looks like they are consistently using "good news," and TerryH told me in an e-mail that it was supposed to be "good news." That's all the info I have currently.--[[User:Caspianrex|Cory Howell]] 12:01, 22 October 2009 (EDT)
::::However, I glanced through Matthew, and it looks like the word gospel is currently still there. Perhaps we need some clarification on this issue.--[[User:Caspianrex|Cory Howell]] 12:01, 22 October 2009 (EDT)

== Editing and creating quotations ==
Is it a good idea to edit existing quotes, or to create quotes where the existing work had none? The accuracy and authenticity of existing quotes may be questionable, but altered or fabricated quotes are guaranteed to be inaccurate.--[[User:jason217|Jason Samantha]] 20:54, 02 November 2009 (EDT)

== The Lord's Prayer ==

I'm looking to restrict my changes to cleanup of spelling and grammar, but I have to raise a concern that troubles me. Can the text of the Lord's Prayer in 11:1-4 be left intact instead of trying to revise it into a more contemporary form? I'm a Catholic, and was taught the Lord's Prayer as a child using the form shown here in the KJV. Even though the text of the KJV is a translation itself, it has been accepted by English-speaking Christians for hundreds of years. I just don't see a need to "fix" what isn't broken in the Bible, especially when it's supposed to be a direct instruction from Jesus. --[[User:ChrisY|ChrisY]] 20:51, 8 January 2010 (EST)

: Chris, you express a reasonable view, but honestly I can't say I agree. The English language changes over time. Not everyone can understand Shakespeare today, and this disconnect gets worse every new day. Precision is lost also. Who talks about others being "indebted" to us now? It's imprecise in 2009 English. On the positive side, powerful new words and concepts are constantly being discovered that were not available in 1611. Why ride in horse-and-buggy when Corvettes are available?--[[User:Aschlafly|Andy Schlafly]] 22:58, 8 January 2010 (EST)

::I can certainly understand your viewpoint, and agree with it in general. As I mentioned above, I learned the Lord's prayer as a child, and it took some time before I understood what "hallowed" meant. The translated text is not worse, although "holy is your name" seems to sound better than "your name is holy". My feeling is taht judgment can be used selectively to determine which parts of a Bible translation should be brought up to date (most, so it's understandable), and which should be left intact out of respect for tradition and the beauty of KJV-style prose that is lost in modern English (a small but important amount).
::I appreciate you letting me express my thoughts. --[[User:ChrisY|ChrisY]] 10:08, 9 January 2010 (EST)

:::Chris, I understand your viewpoint and agree that the [[KJV]] rendition is majestic. There is certainly a time and a place for that, and perhaps for some people it is for every time and every place. But the market is speaking loudly and clearly: the KJV loses market share every day. Maybe that's unfortunate, but that trend is not likely to change. It's all well and good for older folks to cling to the translation of their youth, but that's not helping younger folks or people who are hearing it for the first time.--[[User:Aschlafly|Andy Schlafly]] 20:42, 9 January 2010 (EST)

::::Thanks for the responses. I consider the question addressed, and will return to copy editing. --[[User:ChrisY|ChrisY]] 21:24, 10 January 2010 (EST)

== Question about 15:13 ==

Could the wording of this translation be changed from "where he wasted his life with women and booze." to "where he wasted his life through sinful behavior."? That seems closer to describing the meaning of "riotous living" in this passage. --[[User:ChrisY|ChrisY]] 11:15, 13 January 2010 (EST)

== Luke 11:33-34 ==

By stating ''The mind is the window to the body. '' in Luke 11:34a, the connection to Luke 11:33 is lost, as neither ''window'' nor ''mind'' is mentioned in the previous verse.
[[User:FrankC|FrankC aka ComedyFan]] 17:26, 13 January 2010 (EST)
:This is an interesting pair of verses to discuss, but I have a different reason than FrankC for thinking that the CBP translation needs to be revised. Matthew 6:22-24 relates the same lesson from Jesus, and in both the Luke and Matthew gospels the original intent seems to be an emphasis on having a single-minded devotion to God and living one's life by God's rules. When you lose that single-minded focus on a God-centered life, you are in effect allowing temptation to work on you. Both gospels discuss this in black-and-white terms; you are either focused on God, or you are darkened by evil. This may seem extreme, but Jesus had a tendency to use simple, clear examples in his lessons that didn't much leave room for watering his messages down. 
:Some references to this interpretation can be found [http://www.ccel.org/ccel/calvin/calcom31.ix.lviii.html here], [http://www.biblemeanings.info/Words/Body/Eye.htm here] and [http://bible.cc/matthew/6-22.htm here].
:If others here agree with this interpretation, then the current translation of Luke 11:34 is actually taking the message away from the original intent. It's good to be open-minded about many things, but not where God is concerned ("Keep your eyes on the prize"). The conservative value of open-mindedness should be emphasized in more appropriate place, but not here. My suggested CBP translation for this passage would be this:
::''The window to God's light is the eye. When your eye is focused on God, your body is filled with his light; but when your eye is distracted or turned away then your body is left in darkness.''
:I'll leave the final decision to the senior editors here - this is only a recommendation. --[[User:ChrisY|ChrisY]] 10:25, 14 January 2010 (EST)

== Luke 11:43 ==

Pretty minor point. I respectfully disagree with the choice of "reckoning to you" for οὐαὶ ὑμῖν. ''Ouai'' is an extremely common interjection in Greek usually translated as "woe" or "alas" along with its object. In this case the object is the plural dative pronoun of su, which means "you all." The combination of ''ouai su'' is so commonly used in the Bible that it's idiomatic. The idiom corresponds to those we're famliar with in English: "woe to you," "woe unto you," or "alas for you." So this is an example of where I think the KJV correctly translates the idiom and is perhaps the reason it is familiar to us as English speakers so many hundreds of years later. My only point here is that since I've never heard someone say "reckoning to you" and to the extent a familiar English idiom directly corresponds to the meaning of a Greek idiom I don't think it should not be discarded. Idioms like this have the ability to powerfully and effectively convey their meaning. [[User:Cambrian|Cambrian]] 13:53, 16 January 2010 (EST)

Talk:Luke 9-16 (Translated)

2010-01-16T18:53:04Z

Cambrian: /* Luke 11:43 */ new section

I am a bit concerned by how often I am seeing the term "God" arbitrarily replaced with "the Lord." (For example, "Kingdom of God" changed to "Truth of the Lord.") The two terms are not synonymous, and I feel the difference between θεος and κυριος should be retained. Also, in the Gospel of Luke, and elsewhere on the site, "Truth" used as a translation of several different words: Kingdom, Word, gospel. This is a big problem. You can't simply replace every complex term with "truth."
:The distinction between 'Lord' and 'God', the substitution of 'Truth' for 'Word' is a matter for [[Bible Translation Issues]]. Specific problems with Luke 9-16 can be discussed here. [[User:JohnFraiser|JohnFraiser]] 10:22, 21 October 2009 (EDT)

== Translation of ευαγγελιον ==

Luke 9:6- I don't know if "spreading the Truth" is a very good translation here. Wouldn't a better translation of the Greek ευαγγελιζομενοι (euangelizomenoi) be "proclaiming the good news"? Or the more traditional "preaching the gospel"? I think it may be a bad idea to downplay the term "gospel" too much. After all, most conservatives should be pretty familiar with the term "gospel."
--[[User:Caspianrex|Cory Howell]] 15:48, 21 October 2009 (EDT)Cory Howell

:Over at the Gospel of Mark, the decision was made to translate ευαγγελιον as "good news." It seems to me that the same convention should be followed here in Luke. Therefore, "spreading the Truth" in Luke 9:6 should be rendered either "proclaiming the good news" or "spreading the good news." "Proclaiming" would be more literal, and "spreading" would be a little more figurative, but would more clearly present the idea of the gospel spreading across the countryside.--[[User:Caspianrex|Cory Howell]] 11:46, 22 October 2009 (EDT)
::Thanks for the update, I think 'spreading' will be better. Is it a new Project Guideline to translate ευαγγελιον as 'good news'? [[User:JohnFraiser|JohnFraiser]] 11:56, 22 October 2009 (EDT)
:::Over at Mark, it looks like they are consistently using "good news," and TerryH told me in an e-mail that it was supposed to be "good news." That's all the info I have currently.--[[User:Caspianrex|Cory Howell]] 12:01, 22 October 2009 (EDT)
::::However, I glanced through Matthew, and it looks like the word gospel is currently still there. Perhaps we need some clarification on this issue.--[[User:Caspianrex|Cory Howell]] 12:01, 22 October 2009 (EDT)

== Editing and creating quotations ==
Is it a good idea to edit existing quotes, or to create quotes where the existing work had none? The accuracy and authenticity of existing quotes may be questionable, but altered or fabricated quotes are guaranteed to be inaccurate.--[[User:jason217|Jason Samantha]] 20:54, 02 November 2009 (EDT)

== The Lord's Prayer ==

I'm looking to restrict my changes to cleanup of spelling and grammar, but I have to raise a concern that troubles me. Can the text of the Lord's Prayer in 11:1-4 be left intact instead of trying to revise it into a more contemporary form? I'm a Catholic, and was taught the Lord's Prayer as a child using the form shown here in the KJV. Even though the text of the KJV is a translation itself, it has been accepted by English-speaking Christians for hundreds of years. I just don't see a need to "fix" what isn't broken in the Bible, especially when it's supposed to be a direct instruction from Jesus. --[[User:ChrisY|ChrisY]] 20:51, 8 January 2010 (EST)

: Chris, you express a reasonable view, but honestly I can't say I agree. The English language changes over time. Not everyone can understand Shakespeare today, and this disconnect gets worse every new day. Precision is lost also. Who talks about others being "indebted" to us now? It's imprecise in 2009 English. On the positive side, powerful new words and concepts are constantly being discovered that were not available in 1611. Why ride in horse-and-buggy when Corvettes are available?--[[User:Aschlafly|Andy Schlafly]] 22:58, 8 January 2010 (EST)

::I can certainly understand your viewpoint, and agree with it in general. As I mentioned above, I learned the Lord's prayer as a child, and it took some time before I understood what "hallowed" meant. The translated text is not worse, although "holy is your name" seems to sound better than "your name is holy". My feeling is taht judgment can be used selectively to determine which parts of a Bible translation should be brought up to date (most, so it's understandable), and which should be left intact out of respect for tradition and the beauty of KJV-style prose that is lost in modern English (a small but important amount).
::I appreciate you letting me express my thoughts. --[[User:ChrisY|ChrisY]] 10:08, 9 January 2010 (EST)

:::Chris, I understand your viewpoint and agree that the [[KJV]] rendition is majestic. There is certainly a time and a place for that, and perhaps for some people it is for every time and every place. But the market is speaking loudly and clearly: the KJV loses market share every day. Maybe that's unfortunate, but that trend is not likely to change. It's all well and good for older folks to cling to the translation of their youth, but that's not helping younger folks or people who are hearing it for the first time.--[[User:Aschlafly|Andy Schlafly]] 20:42, 9 January 2010 (EST)

::::Thanks for the responses. I consider the question addressed, and will return to copy editing. --[[User:ChrisY|ChrisY]] 21:24, 10 January 2010 (EST)

== Question about 15:13 ==

Could the wording of this translation be changed from "where he wasted his life with women and booze." to "where he wasted his life through sinful behavior."? That seems closer to describing the meaning of "riotous living" in this passage. --[[User:ChrisY|ChrisY]] 11:15, 13 January 2010 (EST)

== Luke 11:33-34 ==

By stating ''The mind is the window to the body. '' in Luke 11:34a, the connection to Luke 11:33 is lost, as neither ''window'' nor ''mind'' is mentioned in the previous verse.
[[User:FrankC|FrankC aka ComedyFan]] 17:26, 13 January 2010 (EST)
:This is an interesting pair of verses to discuss, but I have a different reason than FrankC for thinking that the CBP translation needs to be revised. Matthew 6:22-24 relates the same lesson from Jesus, and in both the Luke and Matthew gospels the original intent seems to be an emphasis on having a single-minded devotion to God and living one's life by God's rules. When you lose that single-minded focus on a God-centered life, you are in effect allowing temptation to work on you. Both gospels discuss this in black-and-white terms; you are either focused on God, or you are darkened by evil. This may seem extreme, but Jesus had a tendency to use simple, clear examples in his lessons that didn't much leave room for watering his messages down. 
:Some references to this interpretation can be found [http://www.ccel.org/ccel/calvin/calcom31.ix.lviii.html here], [http://www.biblemeanings.info/Words/Body/Eye.htm here] and [http://bible.cc/matthew/6-22.htm here].
:If others here agree with this interpretation, then the current translation of Luke 11:34 is actually taking the message away from the original intent. It's good to be open-minded about many things, but not where God is concerned ("Keep your eyes on the prize"). The conservative value of open-mindedness should be emphasized in more appropriate place, but not here. My suggested CBP translation for this passage would be this:
::''The window to God's light is the eye. When your eye is focused on God, your body is filled with his light; but when your eye is distracted or turned away then your body is left in darkness.''
:I'll leave the final decision to the senior editors here - this is only a recommendation. --[[User:ChrisY|ChrisY]] 10:25, 14 January 2010 (EST)

== Luke 11:43 ==

Pretty minor point. I respectfully disagree with the choice of "reckoning to you" for οὐαὶ ὑμῖν. ''Ouai'' is an extremely common interjection in Greek usually translated as "woe" or "alas" along with its object. In this case the object is the plural dative pronoun of su, which means "you all." The combination of ''ouai su'' is so commonly used in the Bible that it's idiomatic. The idiom corresponds to those we're famliar with in English: "woe to you," "woe unto you," or "alas to for you." So this is an example of where I think the KJV correctly translates the idiom and is perhaps the reason it is familiar to us as English speakers so many hundreds of years later. My only point here is that since I've never heard someone say "reckoning to you" and to the extent a familiar English idiom directly corresponds to the meaning of a Greek idiom I don't think it should not be discarded. Idioms like this have the ability to powerfully and effectively convey their meaning. [[User:Cambrian|Cambrian]] 13:53, 16 January 2010 (EST)

User talk:Bohemianwriter1

2010-01-15T16:05:39Z

Cambrian: Created page with '{{welcome|Cambrian}} Hi Bohemianwriter1. Welcome to Conservapedia. When posting, please take care to make sure your comments are directed to the appropriate section of a page. Yo...'

{{welcome|Cambrian}}
Hi Bohemianwriter1. Welcome to Conservapedia. When posting, please take care to make sure your comments are directed to the appropriate section of a page. You dumped your comment on the ID page at the top so I moved it to its own section. Please feel free to place it wherever you feel is more appropriate, just not at the top of the page. If you're unfamiliar with wiki editing, please take a moment to look at the help pages. If examples are easier to follow, pages like that you posted in are a great source for basic formatting help. Please also sign your posts with <nowiki>~~~~</nowiki>. [[User:Cambrian|Cambrian]] 11:05, 15 January 2010 (EST)

Debate:Should Creationism/Intelligent design be taught as a scientific alternative to evolution in public schools?

2010-01-15T16:01:06Z

Cambrian: moving Bohemianwriter1's comment to an appropriate section

{{debate-politics}}

==='''Teach Science As Science And Philosophy As Philosophy'''===

There seems to be an inherent contradiction in the notion that the existence of god/the mystical creation of life can be pursued as a scientific discipline, or something that could be taught as such a discipline. They most fundamental requirement of Christianity is faith, a belief in God and submission.

To pursue creationism or ID as a science or near-science is to throw aside faith in the search for logical underpinnings to the development of life. To me, that seems like a contradiction.

They certainly contradict each other, because they are both religions. Anything anyone holds as the supreme intelligence of the universe becomes his God. With the atheist, or humanist (both evolutionists) it's the mind of man. The humanist manifesto admits as much. Punch it up on your computer, and read it and see for yourself. Doesn't it speak volumes that the atheistic experience in Communism used terms such as:"Utopia" (perfection), and Workers "paradise" (Eden)?
Now, why should the religion of the Atheist (evolution) be taught in public school, and the religion of Christianity, which 80% of Americans prefer, be excluded? Evolution belief requires more faith than Christianity. From nothing to single cell, from single to reproducing multiple, invertibrate to vertibrate, sea creature to land, or air, or vice-versa, etc,etc,etc. No Proof. All by faith.

I'm another editor: Creationism or intelligent design should not be taught in a science class. They are not science. It is an utterly stupid question, and one to deflect the issue of whether they should be taught at all, to even ask if they should be taught in a science class. It's as stupid as to ask if sex education should be taught in a math class. The real issue is should evolution be taught in a science class. The answer can only be no, as evolution isn't science either. It's make believe.

For example, if we have survival of the fittest, then there would only be one specie left. This would have to be a plant, because all animals eat plants, and so to have an animal left would mean at plant would have to be left, and that means two species. Furthermore, it would not only have to be one specie of plant left, but if it's truly survival of the species, only one individual plant.

I'm Another Editor: The basic argument here is whether Creationism should be taught as an alternative to the Theory of Evolution. The prior is not a science and can not be taught as a science because there are no scientific findings to back it up. Believing in evolution does not require atheistic viewpoints. There is no doubting that animals even during the presence of human observation change over the course of time and evolve. This does not say that at some point god did not create the world and animals and people but rather that the people and animals that god created change over the course of time. This is a fact and has been observed on many occasions. There is no argument here. The two ideas can go hand in hand.

==='''Teach Them Everything'''===
If we are to teach children about origins of all things and include Judeo-Christian Creationism as an alternative then we should have other beliefs as alternatives too. We can't teach every origin theory, myth, belief, etc. but we can teach a few. Perhaps a few that are culturally or geographically relevant. A combination of teaching evolution, creationism, Greco-Roman origin myths, and Native American myths would give a broader understanding than just evolution.

Even so, I go to high school and I find the teaching of evolution in biology and anthropology classes to be incorrect in many things. You think that if the government decides to teach something they would teach it correctly. The explanation of natural selection was atrocious. --[[User:Kirby|Kirby]] 23:31, 23 March 2007 (EDT)

Do you know how funny it is that you refer to creationism as 'creationism' and roman beliefs as 'myths'? just two stories, both as unbelievable/believable as each other.

==='''yes...'''===

Yes, if they taught in Religious studies.

Islam, hinduism and other religious ideas are taught in school.
You are stupid...they are taught as philosophy and history just like all religion should be, not as scientific fact.

Yes. Our schools should only be teaching the absolute truth. The only truth that has stood the test of time is God's own word, as revealed in the Bible. Evolution is only a theory, and should be taught as such.

::Wrong. Theories are not "only theories", and they are often correct. Try doing grade 9 math without the theory of Pythagoras. There is much more solid, physical evidence to support the Theory of Evolution than any other theory or belief.

Yes, but it should not be taught as an alternative. Evolution should be taken away altogether. It's bad enough that there isn't prayer in school - Now our young American students go to school every day to learn according to the secular progressive agenda! --[[User:Cranky Joe|Cranky Joe]] 01:04, 14 March 2007 (EDT)

::I find your reference to school prayer interesting. Do you mean it should be allowed or required? And if so, why?[[User:Niwrad|Niwrad]] 01:44, 17 March 2007 (EDT)

::Counter-argument: Here's a shocking idea: maybe there isn't a giant secular conspiracy to deny God's existence and advance evolution without evidence. The preponderance of evidence supports evolution--why else would most scientists (the people most predisposed to think critically about scientific concepts) believe evolution to be a proven fact? I haven't yet seen a single good argument against evolution--and trust me, I've looked. Irreducible complexity is a myth, the 2nd Law arguments contain several fallacies (Answers in Genesis even advises witnesses not to use it in trying to refute evolution!), and really, the ID advocates haven't met the burden of proof. Even in one of the most Christian countries on Earth, people won't let you get away with just telling them "The Bible says so." Which is all you have that hasn't been debunked.

I suggest that you see this website:[http://www.emporium.turnpike.net/C/cs/index.htm]. It has a lot to say about creation verses evolution.

Yes it should be taught alongside the Humanist religions Evolutionary Theory. Oh, didn't you know? Evolution is to be taught to prove the superiority of the Humanist religion over all mono-theistic religions. The Humanists must have great faith in their theory of Evolution. They must, since after one hundred and forty eight years it still hasn't been scientifically proven. Using the scientific method only, it hasn't been proven. This is why it must be the only accepted theory taught in schools. This is why it is said this theory is more than theory; it's a scientific fact! All opposing and/or competing theories should be taught alongside each other. But only if you want to live in a world of freely competing ideas. Unfortunately for many Americans to indoctrinate the masses into their non-theistic and secular religion they must resort to suppressing any alternate theories. They are, after all, very religious.--[[User:Roopilots6|Roopilots6]] 18:03, 2 April 2007 (EDT)

Has creationism been proven? it had a lot longer than one hundred and forty eight years.... - Jimbobjeff18
: Today's assignment: Read in my [[essay: Accuracy vs. neutrality on Conservapedia]] the parts about "proof", then explain how you are using the word in your question. [[User:Philip J. Rayment|Philip J. Rayment]] 05:08, 30 January 2009 (EST)

==='''Misconceptions'''===

Your statement of "Evolution is only a theory" is a testament to the views of what exactly a "scientific theory" truly is. A scientific theory is, in short, as close to proven as one can possibly get within the realm of science. For instance, Gravity is only a Theory in science. Infact, there is far more evidence supporting the Theory of Evolution than any Theory of Gravity(As stated before-Theory must make valid, repeatable, and consistent predictions, and Gravity gets tricky at times). What do I mean by this? Theories are based on varifiable, testable, and repeatable experiments, with consistent, reliable, and predictable results. The Theory of Evolution,infact, falls under all of these criteria. In basic terms, this is the ACTUAL Theory of Evolution(Not what you may be told it is, or what people may believe it to be, but what it actually states, in layman's terms):

Individuals within a population whose traits are more desirable for a certain environment have a higher chance of reproduction than those without that trait, and thus there is a higher degree of probability that trait will be passed on.

That is a basic summary of what the Theory of Evolution states(There is more to it, really, however that is the very basic sense). And all tests have proven that Evolution is indeed a valid theory. We then move on to use the Theory of Evolution, along with fossil records, strata, and the biological processes to construct a possible path of evolution(Which, incidentally, is not the Theory of Evolution-just a model based upon it).

And the problem with you saying that the Bible has withstood the test of time is that it hasn't. There have been many changes to the bible over the past few thousand years, mistranlations, omitions, interpretations added, removed, etc and so forth. The same general idea is still there-however the Bible today is very different than that of 2000 years ago, as are people's views and beliefs concerning it.

::Gravity is not a theory, gravity is a phenomenon.[[User:Jaques|Jaques]] 08:50, 2 April 2007 (EDT)

:::Actually you are incorrect. A phenomenon is something that can be seen, literally. What you observe when something falls is not gravity but the effect of gravity on an object. There is a difference. Gravity is a scientific theory.--[[User:Tims|TimS]] 09:54, 2 April 2007 (EDT)

::::Actully the fall is the phenomenon called gravity. The theory that seeks to explain the cause of the fall is a theory '''OF''' gravity. There is no single theory of gravity, there are many different theories that seek to explain the phenomenon of gravity. A theory of gravity is not called gravity, it's given name such as General Theory of Relativity. [[User:Jaques|Jaques]] 11:28, 2 April 2007 (EDT)

:::::Jaques, I am afraid you are incorrect again. The fall is the phenomenon but it is not gravity. It is the observed effect of gravity, not gravity itself. Falling is not gravity but the force of the attraction is gravity. You can have an object sitting on a plane and it will be affected by gravity however it would not be the same phenomenon that you are claiming is gravity, hence the reason why gravity is not a phenomenon. The theory of gravity tries to explain the force of gravity's interactions of objects within space. The General theory of Relativity seeks to explain special relativity with the added effect of gravitation on the shape of space and the flow of time, not actually trying to explain the force. The two theories are different due to the scopes of what each is trying to explain. Several decades after the discovery of general relativity it was realized that it cannot be the complete theory of gravity because it is incompatible with quantum mechanics. Later it was understood that it is possible to describe gravity in the framework of quantum field theory like the other fundamental forces. In this framework the attractive force of gravity arises due to exchange of virtual gravitons, in the same way as the electromagnetic force arises from exchange of virtual photons. I hope this clears everything up.--[[User:Tims|TimS]] 12:16, 5 April 2007 (EDT)

Gravity is a ''law'', not a theory. A theory is not "as close to proven as science gets", a ''law'' is. Furthermore, genetic evidence is against the original Darwinian theory of evolution, while "Puncuated Equilibrium" and "Neo-Darwinism" are ruled out by mere probability. Furthermore, is the belief that there may be a God or other Designer who created the universe unscientific because it does not agree with naturalistic prejudice? Give me a break.[[User:Lordofthemarsh|Lordofthemarsh]] 01:23, 30 May 2008 (EDT)

: I suspect it's both (gravity, that is) a law ''and'' a theory. That is, there is a theory to explain the law. [[User:Philip J. Rayment|Philip J. Rayment]] 01:27, 31 May 2008 (EDT)
==='''no...'''===

1. Creationism is not scientific, and should only be studied in religious studies if we are to follow the Constitution.

2. If we're forced to teach alternative beliefs as ID and Creationism in science classes, the so-called Pastafarians would have the same right to teach their Flying Spaghetti Monster belief.

3. Creationism is essentially arguing that because the natural world can't be explained 100%, therefore an old man with a gray beard really high in the sky must have waved his magic wand are created the world a few days.

Our numerals are called Arabic numerals. Astronomy has a large ongoing list of Arabic names. They all stem from the time period spanning 800-1100 when Arabic culture where the center of the development of knowledge. However, in the 1100s, an Iman declared that mathematics is evil. Since then the Arabic intellectual culture has never recovered, only a couple of scientific Nobel prizes have been won by Arabs, compared to the much smaller ethnic group of Jews.

Does it really do any good if American children learn to dismiss natural science? Do we really want to fall behind Europe and the rest of the world?

: '''REPLY'''
: Creationism is not scientific? This is absolute nonsense. This is what evolutionists like to think, but it is the farthest thing from the truth. What can evolutionists bring up about creationism that is non-scientific? Also, what do you mean when you say that "[creationism] should only be studied in religious studies if we are to follow the Constitution."? Where exactly does the Constitution deny this right? [[User:PhilipB|PhilipB]] 21:01, 28 December 2006 (EST)
:::Philip, you seem to be implying that creationism is scientific, but provide no information to that effect. I think if you look objectively, you will find that there isn't much in the way of evidence to support creationism besides the Bible. Also, since creationism carries with it obvious religious baggage, it would seem to violate the Establishment Clause of the 1st Amendment.

:::Creationism/ID is the theory that to explain complexity/life/beauty/existence we need a religious answer: namely that God created or made it that way. If you allow the state to teach such a theory you are making a law establishing the religions that believe in a God. That is why it is unconstitutional. Our constitution forces America to be a secular state and prevents a theocratic/christian nation state. Secondly, the theory that "God made it that way" is inherently non-scientific. How could you prove such a theory? In what way did he make it that way? Did he make it that way using slow changes in gene populations over millions of years? More importantly to being scientific: how could you disprove such a theory? No matter how it was done it could be (should be?) claimed to be done that way by God.

I hate to break this to you, but just because a 5000 year old book says that God created the world, that doesn't make it true. Look at the ''evidence''! There is no evidence against God...but there is evidence against the Bible.

Creationism is by deffinition not science. Science is the explination of the world without resorting to supernatural means. creationism is that life, the universe and everything were created by a supernatural entity

"Reply"
What do Arabic numerals have to do with teaching creationism in public schools? Peole that are fighting for teaching creationism/intelligent design in public school want academic freedom. No, this does not mean that everything from flying saucers to religions will be taught in public schools. This means that a purely scientific theory will be taught a long side evolution. Ofcourse it would do students good to challenge their scientific reasoning. Why are people so afraid of this being taught? Let me guess it is because it might actually prove that thre is a God that created this world. Deborah G.
:::Deborah, I'm all for teaching competing scientific theories, once they've actually been demonstrated to be scientific. They way it works is that scientific research develops a robust theory with explanatory power that succeeds where other theories fail to explain certain phenomenon. Then, once that has been established, it is worth teaching in school. Not the other way around. Also, you make it seem like creationism is the opposite of evolution, but you're wrong. Creationism is opposed to abiogenesis, which is NOT taught in school.

: '''REPLY'''
The problem with teaching creationism in a science class is that it is not science.

Definition of Science: Systematic knowledge of the physical or material world gained through observation and experimentation. (Random House Unabridged Dictionary, 2006).

Scientific theories are 1) falsifiable. 2) based on natural, not-supernatural, phenomena. 3) based on observation or experiment. Creationism doesn't fit these criteria and therefore is not science. You can't proove God exists - there is no material evidence. Creationism is not falsifiable. If your only evidence is biblical passage, then it can't be falsified - there is, again, no physical evidence to back up the premise that the bible is inerrant.

A scientific theory can never be proven right. It can only be proven wrong. That applies to gravitational theory, thermodynamics, both theories of relativity, atomic theory, quantum theory, and the theory of evolution. Come up with a better theory based on the same evidence than any one of these, and I guarantee they will be thrown out. Not so with creationism.

There are so many problems with creationism as science even if you were to accept it as a viable theory (that it could be falsified and that its based on observation or experiment), it has too many obvious problems to not break under its own inconsistencies. For the Creation theory itself, tell me how the Grand Canyon was created quickly, even though we see similar flood events fail to make even a small ravine? Or the firmament that early Hebrews believed in and is mentioned in Genesis. What happened to to it? And why are there two different creation stories? One says the animals and plants were created first. The other says man was created first. Explain the fossil record, and why so many fossils no longer exist. Not enough room on the Ark? The Great Flood killed them? Okay, explain fossil strata given the "Great Flood". Why do you never find trilobites in the same strata as dinosaurs? Why don't you find humans with dinosaurs, for that matter? You would think a great flood would wash everything together given what we know of the way smaller floods work. The Tower of Babel is a quaint story, but explain the similarities of some languages, and the disparities of others? Wouldn't you expect them, based on the story, to be completely different? Afterall, I understand French, Spanish, Italian, and German passably, but I can't understand any east Asian or African language - they aren't even structured the same. According to the story, everyone should be completely confused and the languages should be different.

Biblical creationism is not scientific. It is an excellent example of a logical fallacy called "begging the question". It requires one to take the Bible as infallible, and this premise is not falsifiable. End of story.

Intelligent design is not science either and should not be taught in a science class. It's an alternative belief, to be sure, but it's not a scientific belief. I'll admit it's more plausible than creationism, but it still has the same problem with its premise - that, and there's no way to test it or proove it wrong.

God, and therefore any faith based idea, such as the divinity of Jesus, miracles, magic, astrology, etc. shouldn't be taught in a science class. The idea of god is not physical or material. Therefore, the basic premise of intelligent design, that something metaphysical designed life, is untestable. God, currently, doesn't manifest itself in the material world, therfore, it can't be taught as a causal factor in a science class. I, personally, think the world was created 5 minutes ago by the 3rd freckle from the second hair on my big toe, and that all world religions are a deceptive mechanism put together by my knee, who doesn't like my big toe, and therfore wants to deceive us. Prove me wrong. Go ahead and try. "That's ridiculous," you would say. No more so than any other crackpot creation theory. My hypothesis is unfalsifiable, so you can't. Therefore, it's not science. It belongs in a philosophy class.

Evolution is a scientific theory because it seeks to explain life using physical, testable properties. You can use the same properties to devise an alternate theory, and if yours is better than evolution, then you can be sure evolution won't be around very much longer. The fact that it can be proven wrong, is based on observable evidence, and is based in the material or physical world is what makes it a scientific theory.

So go ahead. Using the same evidence in front of you, devise and alternate theory of how life came to be what it is. Submit it to a peer reviewed journal, get it published, and maybe it will end up in science standards.

: '''REPLY'''
You state that "scientific theories are 1) falsifiable. 2) based on natural, not-supernatural, phenomena. 3) based on observation or experiment." With regards to 1, creationism isn't falsifiable because we know it's the Truth and so can never be assumed false. But why should creationism be excluded because it doesn't suffer from the same attributes as Man's fallible beliefs? With regards to 2, if "scientists" arbitarily reject a whole class of theories a priori, can they really be thinking scientifically. Science is supposed to be a search for truth, regardless of what that truth may be. As for 3, creationism IS based on observation and experiment, unlike Darwinism. According to Genesis, animals reproduce after their own kind, which is precisely what we see. What we DON'T see is cats giving birth to dogs, or apes giving birth to humans.

You go on to say that "a scientific theory can never be proven right. It can only be proven wrong." Well, creationism has not been proven wrong, so what's so bad about giving students access to alternative theories instead of simply trying to pretend that alternate theories don't exist?

If creationism is a logical fallacy because we KNOW that God's Word is infallible, then how on Earth can you possible say that Darwinism is scientific when Darwinists are required to ASSUME that God's Word is somehow false? Why the double standards? That doesn't sound very fair or scientific to me.

Creationism is a better theory than Darwinism, but we can't publish in so-called peer-reviewed science journals because the editors of said journals are all biased against Christianity. Some anti-Christians even justify this by saying that science journals shouldn't publish pro-creationism articles because creationism isn't science. And they say that creationism isn't science because it's not published in journals. That's circular reasoning, just like when Darwinists date the age of fossils by "knowing" the date of the rocks, which are in turn dated by the fossils that they contain. This is just like the lack of articles showing global warming to be wrong: it's not that global warming skeptics are unscientific morons who have only a political agenda to push, it's that science journals are biased against skeptics--the political agenda is all on the side of the materialsts! --[[User:Ashens|Ashens]] 04:33, 14 March 2007 (EDT)

'''REPLY'''
It's hard to debate with people that don't follow logic when you argue based on logic. This isn't a putdown - it's a suggestion that to make this a worthwhile debate, you learn to recognize logical fallacies. I suggest reading http://www.nizkor.org/features/fallacies/ . I think it does a good job of going through the basics.

First, I should point out that we both come to this debate with a set of biases. I am a scientist and a skeptic. This has given me a bias to look at anything that isn't natural with skepticism; however, I do try to put myself in other people's shoes to see where they're coming from. I can see that you have a strong faith in your belief, and are unwilling to bend from it - in other words, you'll reject any evidence based on it. Fine - I don't imagine I'll change your mind, but perhaps I'll make you better at arguing your point.

Here are my problems with your argument:
1) "creationism isn't falsifiable because we know it's the Truth". Who does? And where is your proof? The premise of your argument is that the Bible is a literal history of the world, that it was written through someone by God, and that it is unfalsifiable. Your premise requires circular reasoning, which is a logical fallacy. The conclusion, that the Bible is the Truth, requires that the premise, the Bible is the Truth is true. This is the same as me saying "I'm God.", then you countering with "How do you know?", and me saying "Because I said so." Ridiculous, isn't it? Furthermore, creationism is falsifiable; so is evolution. These are both conclusions of evidence we both have. It's the premise of creationism, that God wrote the Truth into the Bible, that is problematic. Even more problematic, and germane to this discussion, is that the God that did it is the Judeo/Christian/Islam God (yes, muslims pray to the same god as you do). So that's why it violates separation of Church and State.

Furthermore, there are several facts about creationism that make a firm believer as yourself have to make too many assumptions to make it true. This poses a problem for Occam's Razor, a valuable logical tool that states that and explantion of any phenomenon (a theory) should make as few assumptions as necessary. This ideal is engrained in science classes starting in grade school. Creationism makes many assumptions based on no evidence other than the Bible. And the Bible, by the way, is not one book. It's a compendium of books describing several thousand years of Hebrew history and culture, and then it skips a few thousand years and picks up with the life and times of a man called Jesus, and the goings-on of his followers soon after his death. It was compiled by people like you and me, and it's not an exhaustive list of the literature of the time, as any historian will tell you. Tell me how this compendium (arguably the greatest literature ever assembled) is any different than a compendium of Greek or Roman mythology, or even 12th-19th century English literature. Add the fact that there are multiple creation stories from cultures both extant and extinct (ask the Aztecs how they described creationism, or the Hindi, or Zoroastrians, which have an eerily similar story), and I have to ask - what makes your's so special?

2) "With regards to 2, if "scientists" arbitarily reject a whole class of theories a priori, can they really be thinking scientifically." Yes, because science ignores supernatural explanations by definition. Actually, the definition of science requires that it only deals with natural phenomenae. So currently that cuts god out of the picture, since it/he can't be tested or observed (there are other, easier explanations that don't require the assumption that god is supernatural to explain many things). For example, in the Gospels, there are stories about demons being excercised from people. I don't doubt that this was a common explanation of the time period for someone rolling on the ground and frothing at the mouth, since people of the time knew nothing about the brain - however, an MRI scan of one of these possessed people might show that they suffered from epilepsy. Now, I can't say for sure, since I wasn't there - but one explanation requires a supernatural explanation, and the other gives a natural explanation. We can see epilepsy on an MRI. We can't see demons. People used to believe that maggots spontaneously appeared on meat until Francesco Redi covered a jar containing rotten meat with cheese cloth and showed that the maggots hatched on top. That was in 1668 AD. Do you still believe maggots appear spontaneously on meat?

3) "What we DON'T see is cats giving birth to dogs, or apes giving birth to humans." All I have to say is read up on the theory of evolution (http://evolution.berkeley.edu). I don't know where you got this notion, but that is not, in any way shape or form, what the theory predicts. Evolution is not progressive. Apes will never evolve into humans. If the Gorillas in the Congo were to split up into two non-breeding populations, then you would see, in quite a few thousand years, possibly longer, that both populations would be distinct from the original. Depending on the change in environment and genetic drift, one population might be similar to the original, and the other might not. There's no way to know, but that doesn't invalidate the theory. Evolution can't make predictions any more than you can say when you'll die. But both are inevitable.

4) "Some anti-Christians even justify this by saying that science journals shouldn't publish pro-creationism articles because creationism isn't science. And they say that creationism isn't science because it's not published in journals." You're correct, that's circular reasoning. But no one says that creationism isn't science because it isn't published in peer-reviewed science journals. It isn't published because it doesn't meet the definition of science. I'm sorry - the only way out of that is to publish in a non-science journal, which you do, or change the definition of science (which Kansas tried to do). You have to understand that should god or any supernatural phenomenae (say, ghosts) be testable, they would instantly come within the pervue of science. Since no one can test a ghost (their occurance can be explained away in other ways), they can't be considered a phenomenon testable by the scientific method. As for ghosts, by the way, my brother's friend once asked "How come you never see any retarded [sic] or disabled ghosts?" Good question.

5) "This is just like the lack of articles showing global warming to be wrong: it's not that global warming skeptics are unscientific morons who have only a political agenda to push, it's that science journals are biased against skeptics--the political agenda is all on the side of the materialsts!" Another example of only seeing evidence you want to see. I'm an environmental scientist, and the company I work for is a carbon aggragator on the Chicago Climate Exchange, and let me tell you, there is hot debate about global warming and whether it has a human component, and there are articles published about it all the time in major peer reviewed journals. I read the literature. You don't. It's that simple. Basically you're equating global warming with a non-conservative viewpoint, and since it doesn't fit, it's wrong. Kind of closed-minded, don't you think? Don't think I've never questioned global warming; after reading the literature and weeding out the one's that I don't feel have a valid methodology, I have concluded, for myself, that global warming has both a human and a natural component, and that current predictions about it's consequences are overblown. If new evidence comes along to support or reject that conclusion, and I feel it's strong enough to change my mind, then I will change it. There - see; a scientist with an open mind. Show me someone on your side with the same gumption.

The problem with your point of view and others like you is two fold. First, you recognize bias in everyone but yourself. What if you hadn't ever heard of the Bible or Jesus? Biblical creationism wouldn't exist for you. Yes, negative evidence does not necessarily imply that it's wrong, however, one thing about evolution that makes me feel it is a valid theory is that it doesn't require you to be of any religion. It doesn't even require you to be on this planet, and, as far as we can deduce, in this galaxy to be testable. It's literally universal. Creationism is a narrow view of the world that only includes people who have ever been exposed to it. Those that aren't (other religions) make up similar creation stories that you would think are silly, yet they're based on the same flawed logic. Yet you think you're absolutely correct, and you base it on "evidence" that I can't dispute. Your argument is literally "you're wrong because I say so".

Second, you debate a topic you obviously have never bothered to read up on. I spent twelve years in Catholic school and have read the Bible from cover to cover, not to mention I own a copy of the Jefferson Bible (good reading). It only takes until Genesis chapter 2 to find a blatant, fatal contradiction in the creation story, which literal Bible readers must be content with a figurative connotation to get around because it's so obvious. I've spent years in higher education reading and studying evolution, and I read a fair amount about it in my free time. I also look for evidence of it in nature (I'm currently studying carnivorous plants in a bog in Michigan). If you read with an open mind, recognizing that you have bias, and realizing that you might be wrong (believe it or not, scientists do this all the time), you might find that creationism is best left in a history, literature, or philosophy class. Hey - you've got one up on us scientists. The Bible is relevant to all the humanities. Science just has a science class. - stubbstarbuck

:Falsifiability is important in science because if there's no test one can perform that could, in principle, show a hypothesis to be false, there's no conceivable observation that could ''support'' that hypothesis either. If creationism isn't falsifiable, it isn't science, and that's the end of it.

:Cats giving birth to dogs would ''falsify'' evolution, not support it. As would one extant species of ape giving birth to another. [[User:Tsumetai|Tsumetai]] 06:42, 14 March 2007 (EDT)

Intelligent Design should not be taught in (public) schools. Intelligent design is part of (several) religions, and we have a separation of church and state. Saying that Intelligent Design is the "truth" and therefore should be taught is completely inaccurate due to the fact that religion is a BELIEF. Therefore, maybe YOU think it's truth, but I certainly don't. It all depends on your POV. Also, I don't really think we have a choice between religions, we only really have a choice between believing and not believing (as that is always a readily available option). If you were born into a Muslim family and brought up to believe that religion, would you not believe it as strongly as you believe Christianity (or w/e) today? [[User: sundevilfire|sundevilfire]]

Hmmm.... Creationism has NO scientific basis what so ever, people merely assume it is true because we traditionally have. Evolution is taught because it is by far the most likely theory judging by what evidence we have. Evolution is, yes, a theory. The term theory in science describes a widely excepted and scientifically based ideathat has produced nearly irrifutable amounts of evidence. Creationism is not a theory or even a hypothesis, but a baseless guess. If evolution was not well established would a respectable magazine such as Science News have a cover asking "Was Darwin Wrong," and an article titled by Half a page filled with the word NO?

==='''why not?'''===

Creationism/Intelligent design should be allowed in schools. Not replacing evolution in the cirriculum, but as an option for students to learn about, just as some schools(mainly Christian ones) have world religions & other related classes as a choice. However it should not be allowed to impede on the relatively small time alotted for true scientific concepts like Evolution.

We all seem so worried about not offending those who don't believe in God or creationism, but nobody stops to think (or care) about offending those who do. I surely don't want to learn about evolution and I certainly don't believe it's true, but it's forced upon me in my AP Biology class. And if I speak out against it, the teacher basically tells me to be quiet and learn it anyways. --[[User:steponme1623|steponme1623]] 12:39, 16 March 2007

Just because your faith says that something is not true does not make it so. Many people in the middle ages believed that the earth was the center of the universe since God created it in the bible. We now know this to not be true.--[[User:Tims|TimS]] 12:39, 22 March 2007 (EDT)

"I surely don't want to learn about evolution and I certainly don't believe it's true" All I can say is, wow. A mind is a terrible thing to waste. How can you come to any sort of logical or reasoned conclusion that it's not true if you don't want to learn about it? That would be like me saying "I won't read Harry Potter books because I know I don't like them". [[User:Human|Human]] 19:14, 11 April 2007 (EDT)

===Taught, perhaps, but not as science===
Creationism/ID is demonstrably not scientific. It does not follow the scientific method, as it is not falsifiable or testable. If one wishes to teach it as a ''philosophy'', some type of thought-experiment, I suppose that would work so long as no specific religion is proselytized. Even then, I think there are probably bigger and better subjects for a philosophy class, such as theories of religion in general, why people may believe it, and so on. Christianity, like every other world religion, will eventually fade when people figure out that the lightning is caused by static electricity and not angry gods. [[User:Thatguy|Thatguy]] 22:19, 6 March 2007 (EST)

Your reasoning is cyclical. Science classes require a belief that the scientific method is infallible. If ID/Creationism can't be taught, there is no reason to teach science altogether because science requires the same type of faith to follow it blindly. And biology textbooks written by evolutionists are definitely not the word of God. [[User:Smurge|Smurge]] 11:13, 12 March 2007 (EST)

:REPLY - The scientific method certainly is not used to find infallible answers. It is used to find probable solutions. The solutions obtained through the scientific method are obtained by observing physical evidence and positing why that evidence is the way it is. It then tests that hypothesis for validity. Creationism cannot be considered science, therefore, because, though it may be plausible, it is not at all observable or disprovable.
:Also, biology textbooks are certainly not the word of God, but what is? The Bible? How do you know? Why do parts of the New Testament contradict part of the Old Testament? Was the word of God wrong the first time around? [[User:FPiaco|Fpiaco]] 16:09, 12 March 2007 (EDT)

:REPLY - The theory of evolution is based on evidence that has been observed and there is a great amount of this evidence. Your claim implicitly equates faith with believing things without any basis for the belief. Equating this sort of belief with faith places faith in God on exactly the same level as belief in UFOs, Bigfoot, and modern Elvis sightings. A truly meaningful faith is not simply about belief. Belief alone does not mean anything. A true faith implies acceptance and trust; it is the feeling that whatever happens, things will somehow be okay.--[[User:Tchonody|Tchonody]] 22:11, 19 March 2007 (EDT)

=== "Science" is irrelevant. ===

"Science" is a human method of determining truth. The Bible is a Divine method of revealing truth. Thus, where science and the Bible conflict, it is because science is flawed.
:I hope you're joking. That's all I have to say. --[[User:ALFa|ALFa]] 18:05, 15 March 2007 (EDT)
Reply: In '''Science''' Class I sure hope science is relevant.

Creationism should be taught in schools because it is the Truth. Children should not be learning "theories" that are obviously falsifiable since all one needs to do is compare them with Biblical truth. --[[User:NVConservative|NVConservative]] 16:18, 12 March 2007 (EDT)
:So children shouldn't be learning theories eh? Alright, then that means the end of science altogether, and the end of math altogether. Wow. Nice education. Theories are not wrong, and they are much more true than Creationism. Give me a single thread of phsyical evidence that Creationism is correct and I will send a cheque for some large amount of money your way, because you will never be able to do so. Don't use the bible as a viable source, many people write books, what makes this one any more accurate than any other book ever written? Fossil evidence is dated using carbon dating - which is probably within several tens of thousands years accurate. That doesn't seem like it's very accurate, but when you find fossils that are approximately 200 Million years old, no-matter how many tens of thousands off it is, it's still over a hundred million. No possible way that Creationism could be true in that sense, yet you simply discard it and say the bible is right because it says so? That's extremely flawed logic. In fact, that's not logic at all. --[[User:ALFa|ALFa]] 18:05, 15 March 2007 (EDT)
:::Okay, I'll answer for ALFa. There is a certain amount of consumable energy in the Universe, and it's decreasing. If the Universe were really billions of Y.O., no more energy would be availible. --[[User:Desmond]]
::::COUNTER: Law of the Conservation of Mass and Energy.No energy is ever destroyed, it is simply recycled. --[[User:Capercorn]] [[User Talk:Capercorn|Talk]] [[Special:Contributions/Capercorn|contribs]] 13:10, 1 May 2008 (EDT)
'''Reply:''' Simple question. How do you know the Bible is the Truth?
:Because it's the only revealed truth mankind has ever received. --[[User:NVConservative|NVConservative]] 03:26, 14 March 2007 (EDT)
:: Prove it. --[[User:Realitycheck|Realitycheck]] 03:28, 14 March 2007 (EDT)
:::What, mathematically? It's axiomatic. There. Proven. --[[User:NVConservative|NVConservative]] 03:32, 14 March 2007 (EDT)
:::: I didn't think so.
:The bible will never be proven, for all you know, it was a story that kids used to read like Lord of the Rings. It's been translated and interpretted so many times, there is no way of telling what is fact, what is fiction, and what is just plain wrong. --[[User:ALFa|ALFa]] 18:05, 15 March 2007 (EDT)
:That's not an axiom - you're using the term wrong. An axiom is a rule or statement. Are you saying the truth of the bible is a postulate? Again, we get back to the same two problems in this debate, which you clearly don't understand. 1) Biblical truth is an unfalsifiable conclusion because the premise, that God spoke through people, is unfalsifiable. 2) Because of this, you must use circular logic to make your conclusion sound, and that's a logical fallacy. Therefore, this debate is silly. How can you claim that your conclusion should be taught as science when it doesn't even meet the basic definition of science? - stubbstarbuck

NVConservative, the point that ALFa is trying to make is that Creationism isn't science because it is not falsifiable. There may be no way to prove it exists, but more importantly, there is no way to prove that it does not exist. With evolution, there are various things that could be observed that would disprove the theory--If the law of superposition was found not to be true, for example (that is, if human fossils were found below dinosaur fossils in the earth). However, there is no such falsifiability for Creationism. Ignore his telling you to reject the Bible and his claims about it being analogous to Lord of the Rings. That's not the point. Remember the question of this debate: Should Creationism/Intelligent design be taught as a ''''scientific'''' alternative to evolution in public schools? Nowhere in the question is it asked whether religion or the Bible is true or important, just whether it should be taught as science. ALFa says that it shouldn't. This is different from a rejection of religion in general.
The point that I'd like to make is that not only is Creationism not science, but trying to present it as science, or trying to study Creationism in a scientific matter is doing religion a disservice. Cross-apply my analysis from "Teach All Theories." My thesis is that trying to mix science and religion destroys the benefits of both--If you stop trying to learn the inner workings of things (such as Evolution), you lose the benefit of science. If you insist that religion must be proven, then you lose the benefits of faith. Religion isn't about proof. Science isn't about faith. The two exist separately, even if their implications sometimes overlap (as in this instance). [[User:Bluecarrot16|Bluecarrot16]] 19:44, 28 August 2007 (EDT)

=== Science is neutral toward Creationism. ===

The problem with this entire debate is that it does not recognize the fact: science is neutral toward religion and religious ideas such as creationism. Science cares ''only'' about '''testable''' explanations of natural phenomena. It does ''not'' care about '''untestable''' explanations based on religion. Its important to understand the difference between neutrality and antagonism. Science (including evolution) is not antagonistic toward religion (or creationism). Some scientists may be, but science is not.

The science classroom is a place where science is taught. It is not a place for philosophical debate. It is a place to learn, through numerous case studies, how the scientific method has been applied through history to explain our world. By learning evolution (one example of science), children learn how Darwin proposed a self-consistent explanation for how new species can be formed. They ''also'' learn how such a theory could be disproved and how it can be tested. Any child who wants to disprove evolution is immediately provided the tools with which to perform the task. They just have to go out and experiment.

Creationism is not science. It depends on the unquestionable, untestable nature of holy doctrine. That does not invalidate it, but it does bar it from being taught in a science class. It cannot be disproved, but it also falls short of another facet of scientific theories: predictability. Science makes predictions. Creationism does not.

It is not wrong to ask that evolution be taught ''better'' than it is, today. But it is wrong to ask that a non-scientific idea be taught next to it, as though the two were equal. Provide a means for a science student to step out of the classroom and ''test'' creationism, an experiment that could possibly disprove it, and a set of ''predictions'' about our natural world that it makes, and then it would be science.

REPLY: I agree with this person more than anyone else... All I hear is the Bible can't be proven through the scientific method, yet the Bible has yet to be SCIENTIFICALLY disproven. "Faith" does not rely on "science". There is no way to disprove that a God exists, and there is also no way to disprove that evolution is God's work.

Evolution in no way conflicts with creationism. Some ill-informed creationists believe untrue facts of evolutionism, such as the "monkeys made humans" belief. But, some scientists use science as a valid fight against creationism, then say that creationism is in no way scientific. I will not the overused "circular logic" but instead call it hypocracy.

It is possible to be a Christian AND an evolutionist. Even Charles Darwin said so. So let's leave it at that. I believe in my "faith" in God. I also acknowledge that science does exist and is necessary. I don't necessarily believe in all aspects of evolutionism, but I do believe in the premise of things adapting to their environments over time. I'm sure what I'm saying will have NO impact on anyone whatsoever. Beliefs are typically implanted and can never be changed. But, I will say that the entire fight of creationism disproves evolutionism (at its core) and vice versa is stupid. Plain and simple. Thanks. - ddmdandaman

== Listen to Science, not religion. ==

The Bible is no substitute for science, not now and not ever. All these bible-toting conservatives need to learn to distinguish between the literal translation of the Bible and the actual meaning. There is a reason why we do not interpret the Bible literally: much of it can be interpreted in many ways. For example, people probably aren't about to "stone" a nonbeliever. Go with the theory proven time and time again: evolution. There is a reason that all reputable scientists believe in it. What is this reason? BECAUSE IT IS TRUE.

- We should not teach Creationism or Intelligent design for the same reason we aren't taught the theory that God created the Universe alongside that of Big Bang theory; it is a religious alternative not a scientific one. I think that it's perfectly reasonable to be taught about the theory in religious studies, but not in Science. Creationism is meant to be an alternative to scientific theory, not an alternate scientific theory.
Simply quoting from the Bible does not mean you have produced irrefutable evidence, and neither does believing in it, it is not a comprehensive tome of knowledge and I shall attempt to demonstrate how. It is certain that the Second World War happened, this is an indisputable statement. But this information is not contained at all in the pages of the Bible. We have photographs, countless individual eyewitness accounts, film, all cataloging the the events of the second world war. But nevertheless it is not in the Bible's pages. Should we therefore regard the fact that Jesus existed as somehow being ''more'' true than the fact that the Second World War happened? No we should not, it is at least ''equally'' true that the Second World War happened.
Just because evidence does not come from the Bible does not mean the evidence carries less weight.- [unsigned]

You are getting mixed up. Truth does not come in degrees, '''''but likelihood does.''''' It ''is'' equally true that WWII happend and that jesus exsisted because they are both undisputable fact. However, the theory of evolution is not. To those of us who beleive in the bible, no evidence can carry more weight than what the bible says and most of it carries less. --[[User:BenjaminS|Ben]] [[User Talk:BenjaminS|Talk]] 15:58, 15 June 2007 (EDT)

I broadly agree with this [edit: this is to unsigned, not Ben, who interrupted. Ben, first, learn some manners; your faith does not entitle you to be rude to nonbelievers or anybody else. The existence of Jesus is disputable, and in terms of your belief, perhaps the Bible is the end of it, but in terms of its contributions to a scientific discussion on how the universe came into being, the Bible is worthless - it is not scientific evidence of anything]. If I may make a pedantic point, one statement cannot be "more true" than another. A statement is either true or it is not - it's like saying that one circle is "more round" than another, or one corpse "more dead" than another. Another more basic point is that the theory of evolution has not been proven to be true. No scientific theory has been proven to be true. All we can say is that it is consistent with the evidence. As has been pointed out extensively elsewhere on these pages, scientific theories are falsifiable but not provable. Because creation theory is not falsifiable - we cannot test it, as it makes no predictions - it is not a scientific theory. Your main point about the Bible not being a reliable source of factual information about how the universe came to be here is quite right. There are some valuable things to be read in the Bible, but they are more to do with how we should behave - "Do unto others as you would have them do unto you", as I believe Jesus said, is one such thing - and if I were to publicly proclaim that to discover the nature of the universe, a bronze-age book is a better guide than looking at the evidence, then I would be glad if somebody were kind enough to tell me I'm being stupid. --[[User:Beanbag|Beanbag]] 15:40, 15 June 2007 (EDT)

== Let the Children Decide ==
I agree that the bible is not substitute for science as I sincerely doubt the bible could have invented the computer or many other wonderful things.
Yes, we should teach creationism/intelligent design in schools but we should also teach the theory of evolution.
I disagree that creationism should be taught as a scientific theory because it isn't scientific.
We should teach both theory's and any others of different faiths or cultures and let the children make up there own minds in the subject because if we try to force our own view upon them then they will most likely reject them entirely and refuse to even consder them as an option. This would be, I feel, the best corse of action.

Would we teach all religions' creation theory? Would you mind your children being taught the Hindu creation story? Not all religious parents are Christians, you know. [[User:Czolgolz|Czolgolz]] 23:09, 30 March 2007 (EDT)

'''REPLY''' 
By all accounts creationalism is scientific. There is much evidence to support the theory of intelligent design. From the DNA of mitochondria to the fossil record. I think it's possible to teach intelligent design for the same reason they teach evolution. Neither has been succesfully proven, yet evolution is shoved down our throats as absolute fact. P.S. i would like to hear the Hindu creation story. [unsigned]

By all accounts THAT YOU ARE PREPARED TO LISTEN TO creationism is scientific ("creationalism" is not a real word). To any person with any knowledge of how science works, it isn't. You point out that neither creation nor evolution has been proven. A true scientific theory can NEVER be proven; it can only be ''disproven.'' This is one of the bases upon which science works. Evolution is '''not''' shoved down our throats as absolute fact - it is simply the best theory we have '''based upon the evidence'''. The moment we find, for example, a modern human skeleton among dinosaur fossils, the whole theory of evolution will be very seriously challenged. On the other hand, creationists don't look at the evidence, they read the Bible. This is why creationism is a part of theology, but not a part of science. There is no evidence at all to support ID theory. When a scientist is faced with a problem which he cannot explain, then if he is honest, he will say, "I don't know," rather than make conjectures about supernatural agents such as God. If he arrives at a theory, he will do everything he can think of to prove himself wrong - but not by making things up. --[[User:Beanbag|Beanbag]] 20:57, 14 June 2007 (EDT)

==Teach all theories==
Yes it should be taught alongside the Humanist religions Evolutionary Theory. Oh, didn't you know? Evolution is to be taught to prove the superiority of the Humanist religion over all mono-theistic religions. The Humanists must have great faith in their theory of Evolution. They must, since after one hundred and forty eight years it still hasn't been scientifically proven. Using the scientific method only, it hasn't been proven. This is why it must be the only accepted theory taught in schools. This is why it is said this theory is more than theory; it's a scientific fact! All opposing and/or competing theories should be taught alongside each other. But only if you want to live in a world of freely competing ideas. Unfortunately for many Americans to indoctrinate the masses into their non-theistic and secular religion they must resort to suppressing any alternate theories. They are, after all, very religious.--[[User:Roopilots6|Roopilots6]] 10:30, 3 April 2007 (EDT)

:Roopilots6, I believe you are misunderstanding science. Science does not prove things, it disproves things. The theory of gravity has not been proven. The theory of relativity has not been proven nor shall the theory of evolution be proven. The issue with intelligent design is that it is a philosophy and not a science. How do you test intelligent design? What are the mechanisms that the designer used to design life? The intelligent design movement does not ask these questions, all they state is that life is so complicated that it must have been designed, that is what the IC argument is about. This seems to be giving up on discovering how things work, with this mindset medicine would not have made the break through it has made in the past 50 years.--[[User:Tims|TimS]] 10:38, 3 April 2007 (EDT)

::TimS, No I haven't misunderstood. Teach all theories. The problem is that the philosophy of evolution isn't science either. Scientists that use evolutionary philosophy mainly do so because they will be more likely to receive funding for their work. The belief system of theoretical doctrines requires great faith from its believers. This is the very definition of religion. Neither evolution, intelligent design, or the theory of gravity have yet to be proven. Evolutionary theory has corrupted true science into mere religion. As a religion, it should only be included into curiculums alongside others such as intelligent design theory. If you want to test intelligent design then follow the science that isn't being
corrupted by the evolutionary theory. You see, I do know science, and I do know religion. If you want to use them together then don't cry foul when others merely want to follow different evidence.--[[User:Roopilots6|Roopilots6]] 13:19, 3 April 2007 (EDT)

:::Roo, any experiment done by a biological scientist in regards to evolution will have one of three results.

# It can strengthen current evolutionary theory
# It can force current evolutionary theory to adjust and incorporate
# It can disprove evolutionary theory

:::Using the math skills employed to determine the comparative liberalness of wikipedia, I can ascertain that there is a 33% chance that with any experiment, evolution can be disproven. As much as you say evolution is a religion, evolution is falsifiable and has predictive abilities. ID does not. [[User:Myk|Myk]] 13:29, 3 April 2007 (EDT)

:::Roopilots6, once again you have shown that you truly do not understand science. What you may have learned in a high school science class does not scratch the surface of what constitutes science and what constitute philosophy. As Myk pointed out above the theory of evolution is a science because it meets the criteria of what is science. ID does not meet this criteria as of yet. The whole conspiracy theory about not receiving funding because you take a anti evolution stance is ridiculous, there is nothing that states you must indicate if you are for or against evolution when writing for a grant. Some institutions even support antagonistic evolution research funding due to the research further strengthening the theory. Why your statement about the faith needed to believe in evolution is false can be summed up that the empirical evidence out weighs the antagonistic evidence by such a staggering amount that it would require no faith at all. However, since ID does not give a mechanism for how things happen, nor does it state why things happen, it relies on faith for a person to believe that all living things were the product of the designs of some intelligence, that we can not see nor know how it influenced our designing. This my friend is theology not science. When ID can give an explanation of the mechanism of how this intelligence was able to design all of the diversity of living creatures on this planet then it could be considered science. Evolution is as much of a religion as gravity.--[[User:Tims|TimS]] 11:57, 5 April 2007 (EDT)

:::You miss the point. The theory of evolution hasn't met the criteria anymore then ID. Both are unfalsifiable. All of the smug assumptions that have created the bloated empirical evidence are meaningless since it still hasn't proven the theory of evolution to this very date. What you don't get is that this is what lends it to criticism. That there are too many assumptions needed in order to embrace it as scientific fact. Before accusing others of conspiracies you ought not to be pushing your own. That flaw comes from every time you embrace the philosophy of Evolutionary theory. This is why evolutionist always make personal attacks when they've been called out since they know it is a merely a theory that will never be proven. It is theology cloaked with its priestly scientists endeavoring in a never ending quest to worship the creature and not its CREATOR. When evolution can give its explanation of the MECHANISM that enabled all of the diversity of creatures then it could be considered true science. This was my whole point that neither has of yet shown the MECHANISM so that both should be considered within the realm of scientific inquiry. Even though I know the secular Humanist will never accept that.--[[User:Roopilots6|Roopilots6]] 10:52, 8 April 2007 (EDT)

::::Roopilots6, I guess you do not understand evolution. Research it some more. It has met and has passed the criteria for being a science and theory. Evolution is falsifiable, finding human bones lower in the earth's strata than dinosaurs would falsify evolution. Bacteria and viruses not adapting to antibodies would disprove evolution. Lack of mutations in the genome would disprove evolution. Your understanding of theory and science seems a bit flawed, theories are never proven but disproved. Science never proves anything but disproves much. Of course it leads to criticism, science is about digging and developing the understanding of a topic. Critical ideas are what is needed to be able to provide objective evidence to support the science. If there was no criticism then the science would be one sided and therefore biased. As for your statement about the mechanism it has been shown, mutation of genetic material. It is ID that says that the mutation is directed and therefore the burden of proof of what directs the mutation falls on ID. Evolution says it is just mutation and nothing else, because that is all that has been tested and observed. Please read up on what science is and about the theory of evolution before trying to be critical of it, your statements show a lack of understanding of both.--[[User:Tims|TimS]] 10:38, 10 April 2007 (EDT)

::::TimS, I do understand the THEORY of evolution. I can see why you're having a problem wrapping your head around the whole debate. I'm beginning to see that I have a better understanding of what science is and what passes for science for many people as well as you. I have no doubt that you have been selectively educated in how to view your world in exsclusively evolutionary ways. You've been taught that it is the only way that science can be used. Creationism/ID and Evolution are both UNFALSIFIABLE because they are the antithesis of each other. I do have a better understanding of both as apposed to your understanding of only one.--[[User:Roopilots6|Roopilots6]] 18:32, 11 April 2007 (EDT)

:::::Roo, once again you show a lack of understanding. Evolution is falsifiable, some basic tests to falsify it are found in fossil records, dog breeding, and gene mutation not to mention the thousands of other tests that have been performed over the last 100 years by scientist who wanted to disprove the theory. ID acknowledges that a form of evolution takes place but can not provided the mechanism of how a designer could influence this form of evolution. William Dembski just posted today on his blog about directed evolution and how it is not Darwinian, thus supporting the fact that ID does rely on a form of evolution, however directed. Not until a mechanism is proposed can ID be considered a science, it is philosophical until it proposes something that can be tested. As of yet nothing has been produced that can be tested. That is the difference you seem to be missing about ID and ToE. I must that an attack on my education does not support your understanding of the theory of evolution, especially when the facts are clear about how the theory of evolution is falsifiable and how ID is not. As for being selectively educated, I would not disagree. Scientists tend to be educated by the majority opinion at that time, and currently the theory of evolution is held to be the most accurate theory for life diversity in the bioscientific disciplines. There is no dispute of this. Take a 400 series molecular genetics course and try to understand what is being presented without a clear understanding of evolution.--[[User:Tims|TimS]] 11:57, 12 April 2007 (EDT)

"I do understand the THEORY of evolution. I can see why you're having a problem wrapping your head around the whole debate. I'm beginning to see that I have a better understanding of what science is and what passes for science for many people as well as you." Roo, you consider ID to be science. ID is not science. ID's claim is, essentially: "Life is really, really, complex. Because life is so complex, we are going to accept that we cannot understand the mechanism for its development, and so resort to christian dogma." If you think that is science, then you do not have a better understanding of what science is than most. "That there are too many assumptions needed in order to embrace it as scientific fact." Please, list them. "When evolution can give its explanation of the MECHANISM that enabled all of the diversity of creatures then it could be considered true science." Um...genetic modification? Have you ever wondered why people get new flu shots every year? Or why it's unwise to take antibiotics more than necessary? Also, if each species was independently designed, why do early human fetuses resemble those of pigs, rabbits, and other vertebrae?

::Wrong, that isn't the claim of ID. If you don't know what the assumptions of evolution are, well you might want to learn more about the subject. Yes, by the simple rule of majority opinion, I would agree there would be no dispute. Science by mob rule, well you're welcome to that if you like it. Go ahead and keep repeating the mantra of Evolutionary theory is scientific fact while ID isn't, or the theory of evolution is falsifiable and ID isn't. Maybe people will believe it after repeating it enough times. What's the deal on directed evolution? The eugenicists believe they are helping in the process of evolution by making decisions about who can live and who will not. One of the great ideas spawned from the idea of natural selection of the survival of the fittest. The Nazis loved the eugenicists so that after 1945 the eugenists changed the name of the American Eugenics Society to the Society for the Study of Social Biology in 1972. All of this from the book with the title: On The Origin of Species, By Natural Selection, or the Preservation of Favoured Races in the struggle for Life, By Charles Darwin, M.A., Published in London: by John Murray, Albemarle Street, 1859. Now of course that subtitle is usually left out on more recent publications, but I think it proves my point. Oh, directed evolution isn't ID either. Sounds more like natural selection to me.--[[User:Roopilots6|Roopilots6]] 19:07, 14 April 2007 (EDT)

:::Roo, I do suggest you read up on evolution. Your last paragraph is throwing up strawmen about evolution. Rumple was not far off about the claim of ID. Intelligent design states that certain features of the universe and of living things can be better explained by an intelligent cause rather than natural processes such as evolution. It is a modern form of the teleological argument, framed in such a way that it does not specify the nature or identity of the designer though its primary proponents identify the designer as God. These proponents, all of whom are associated with the Discovery Institute, claim that intelligent design is a scientific theory that stands on equal footing with, or is superior to, current scientific theories regarding the evolution and origin of life; however, intelligent design is not considered to be science by the scientific community because, as per a statement by The U.S. National Academy of Sciences, intelligent design "and other claims of supernatural intervention in the origin of life" cannot be tested by experiment, do not generate any predictions, and propose no new hypotheses of their own. It is often described as a pseudoscience or junk science by scientists, as well as being proclaimed as such by the National Science Teachers Association.
:::Tell me Roo, how is ID falsifiable? I listed how evolution is falsifiable above, so please fill me in. As for the eugenics issue, well consider that the theory of evolution is based on random mutation, not the guided selective breeding that eugenics would support. So a supporter of eugenics would not be considered a supporter of evolution. Infact eugenics would fall more in line with ID since the evolution (microevolution, which ID claims is true) would be guided by the eugenicist. Perhaps, as I keep stating, you should educate yourself more on the topic of evolution before debating it.--[[User:Tims|TimS]] 13:48, 17 April 2007 (EDT)

I think there is a more important point to be made here: It comes back to that word proof. The goals of science and religion are fundamentally different, and various aspects of each can be debated. However, one part is clear: religion is about believing, and science is about knowing. When I say knowing I mean proving. Without proof, one cannot know for sure. That is where religion and faith come in. One believes not because one has, wants, or needs proof. One believes because one has faith. There is absolutely nothing wrong with faith, but it is different from science. Instead of proponents trying to make the argument that Creationism qualifies as science, or that evolution is just a religion, they should look at the fundamental difference between the two and remember why it is so. You shouldn’t try and prove Creationism, and you shouldn’t blindly believe in Evolution. Keep each in its place, for they lie in separate domains. Trying to mix the two inevitably destroys both. I think we can agree that religion has its value, whether stories of Creationism are taken allegorically or literally. Likewise, science has value; through science we can improve the quality of life on Earth. That's my two cents. [[User:Bluecarrot16|Bluecarrot16]] 17:29, 28 August 2007 (EDT)

Teach the controversy! Teach [[Flying Spaghetti Monster|Flying Spaghetti Monsterism]]! [[User:Barikada|Barikada]] 21:01, 24 January 2008 (EST)

==Don't==

Don't teach creationism in school if you don't want to hear evolution in church :P [[User:AtheistKathryn|AtheistKathryn]] 20:55, 4 April 2007 (EDT)

Creationism is a cockamany story invented by religion. Religion has no place in schools and is a completley outmoded institution. It no longer serves a purpose and this debate should not have been raised. There is no evidence that would suggest that creationism is a viable alternative to evolution.

==Already_there==

Evolution is already taught in church on Monday thru Friday K-12. Oh, you don't mean the Humanist churches do you. So sorry.--[[User:Roopilots6|Roopilots6]] 17:16, 16 April 2007 (EDT)

:Roo, I just do not understand this last comment. Are you implying that people should only attend church services to receive an education?--[[User:Tims|TimS]] 13:32, 17 April 2007 (EDT)

::In the same way they would be taught evolution to become religionists. You got it down.--[[User:Roopilots6|Roopilots6]] 11:06, 19 April 2007 (EDT)

:::Tell me, should we not teach Pi as 3.14... but teach it as 3 since that is what is derived from the bible for its measurement? What about the ice cores with millions of years of climate data from the Antarctic? Should we ignore this information as well? After all the bible when taken literally only allows the earth to be 6k years old. Enough about these pointless arguments perhaps you should respond to my post above.--[[User:Tims|TimS]] 15:18, 19 April 2007 (EDT)

:::Well yes it is pointless for me argue the point. Change Pi? I don't think so. Listen, there are plenty of sources that will give you a different perspective then evolutions. The science is there. Learn the alternatives and don't be entrenched in evolution because it's become more religion then science.--[[User:Roopilots6|Roopilots6]] 20:33, 20 April 2007 (EDT)

::::Roo, perhaps you should look into evolution a bit more. I have studied and taught cellular and molecular biology based classes for years now, and have yet to find an alternative to Evoultion that has the same amount of evidence and support from my peers. Nature has shown us things that evoultion predicts we would see as well as supports the basic claim of evolution, that organisms evolve over time with different stimuli. I have yet to find an alternative that would provide the same amount or better information than evolution at this time. Perhaps you could provide some samples that I could test?--[[User:Tims|TimS]] 08:59, 23 April 2007 (EDT)

Tims, if survival of the fittest is true, then perhaps you could answer one simple question: Why isn't there just one specie left? Actually, another question: Why isn't there just one individual of one specie left? Earl100.

It would seem TimS has wandered off to a more interesting corner of the net, Earl, but if you want an answer to that rather ridiculous question, I can offer you another question: if there were only one individual member of one species left, what would it eat? Presumably it would be able to fly, or else it would never be able to eat all the insects and birds, and it would be able to swim to very great depths, so as to consume all the life that lives in the oceans. It would be swift and strong in order to outrun and kill every other land creature, and it would have be very agile and nimble so as to reach the less accessible places where life is to be found. It would have to be immune to every poison produced by other animals and plants. In order to consume all other living things, it would have evolved to live in all environments - from tropical deserts and swamps, to temperate areas, alpine areas, and of course it would be at home at the ice caps. Perhaps you would like to submit a drawing of what you think this creature might look like - I have a powerful imagination, but I can't conceive of such a creature (although humans are the nearest thing to it, and the rate at which we are wiping out other species suggests that it may just be a matter of time...). Or perhaps you might prefer to think ''before'' asking questions about a subject you clearly don't understand? Look at life on earth. On the African plains, lions kill and eat zebra, but they don't wipe out whole herds in one go - as apparently they instinctively know that if they leave the fitter zebra, they'll have something left to eat next time they go hunting. The survival of any one species depends on the survival of other species. I know that this idea doesn't conform to the conservative notion of self-interestedness, but reality seldom does. --[[User:Beanbag|Beanbag]] 13:05, 15 June 2007 (EDT)

==QM is an Object Lession in Science==

If you want to ''really'' understand the way that science works, look at the history of Quantum Mechanics. What starts out to be a nice little idea (namely that the world at the micro level is discrete rather than continuous), has had huge ramifications and has accumulated an enormous body of results, mainly becsuse (a) no-one really understood the philosophical underpinnings of the theory, and (b) no-one actually believed its predictions. Scientists have subjected this theory to all sorts of tests, to try to find the flaws in the logic, the holes in the theory, in order to understand what is basically going on - mainly because they could not believe their own predictions. Einstein concocted the famous EPR experiment in order to demonstrate what he believed to be the inconsistencies inherent in the theory - this was his attempt to demonstrate that 'God does not play dice' with the universe. The experiment, however, confirmed, rather than falsified the theory. However, we should note that this did not mean that scientists stopped testing the theory. The fact that its results are so bizarre, has led scientists to throw test after test at it in order to find the limits to the theory.

Quantum Mechanics is merely a model of the world: it has (a) an interesting idea, (b) a mathematical framework which is derived from that idea, which has both predictive and explanatory power, which produce (c) testable hypotheses which (d) have been tested to destruction. One day, someone will come up with an challenge that QM can't answer, and we will know the limits of the model. That will then allow us to formulate improvements to the model, or reject it in favour of a better model. That is the purpose of all the experiments.

That is the way that science works. If you are in favour of teaching science in schools, then you need to include in the syllabus those things which use this scientific method. If you think science is a waste of time, then you need to find away of accounting for why science has been successful in underpinning the technological advances of the last 200 years (such as the computer on which you are now reading this). Anything that is taught in science lessons, must, de facto, be science.

Creationism is an idea, but has no mathematical or theoretical framework which can yield testable hypotheses. Creationism invokes a creator and a creation point, and puts the action in the past. Unless you are claiming that the creator is still creating, then we cannot test whether the hypothesis is true. Without an ability to test, it is not science.

Evolution on the other hand, is science. You may not agree with it, but evolutionary theory does not just claim that things got this way in the past, but that they are happening here and now. That means that the theory is testable. In addition, evolution has a genetic mechanism which has the potential for explaining how evolution works at the molecular level. Evolution is still a young science, and therefore it is still itself very much evolving and changing. Currently, for example there are indications that there are some genetic mechanisms which allow 'learned' behaviour to be passed on to offspring via meta-tagging of the DNA code. This does not invalidate the central tenet of evolution, it merely modifies the theory to take account of new information, so that it better models the world we observe.

How has creationist theory changed as a result of any observation?

--[[User:CatWatcher|CatWatcher]] 13:02, 5 April 2007 (EDT)

::Wow, ignorance is truely bliss. It is evident that you have never met an ID scientist or even read how it is applied in science. Of course not. You'd never even consider doing so. I can read many of your points and substitute Evolutionary Theory for Creationism/ID. So you have proven how people see the problem when only one and not both being taught. You live in a world where many, if not most, see the evidence of a Creator every where. People are still free to think openly. The Theory of Evolution is only one way. Mostly embraced by the religion of secular Humanism. So until you get the totalitarian society where you can tell everyone how to think, we'll choose that path ourselves. Let that be a lesson. --[[User:Roopilots6|Roopilots6]] 11:21, 8 April 2007 (EDT)

::[[User:CatWatcher|CatWatcher]], that was very well put. I must add one thing that I thought up some time ago, since you mention "meta-tagging" of the DNA code... I am waiting for someone to find a strand or section of DNA, any DNA, that has been properly commented. You know, intelligently designed code. And believe me, whatever my thoughts may be on this tempest in a teapot, if we observed such a thing there would be some big headlines in the science journals! [[User:Human|Human]] 19:57, 11 April 2007 (EDT)

==The big picture==

The question raises bigger questions:
#What should the scope of public education be?
#Should children be taught how to '''do''' science - or merely be indoctrinated in whatever scientific theory is currently in fashion?
#*During the 1920s and 1930s, would it have been "good" to teach schoolchildren that blacks are inferior? (See [[Eugenics]].)
#Should children be taught about beliefs which contradict their own religion (or the religion of their parents)?
#*Is "Evolutionism" a "religion"?
#*Is belief in the [[Anthropogenic global warming]] "scientific" or "religious"?
#What other notions of good and bad should children be exposed to?
#*Should they be taught "how to have sex"? (Should we assign sex as homework?)
#Should children be taught to think for themselves?
#*See [[Values clarification]] - sorry, not written yet, I'll put it on my list.
#*Should children be taught to '''rebel''' against authority?
#*Should children be allowed to question the dogma they are indoctrinated with, in social studies and science classes?

I am commenting on that "notions of good or bad" comment. How could you compare evolution and creationism to good and bad. Which one is good and which is bad. That makes no sense.

I don't think we can answer the instant question without giving some attention to the bigger questions. It's all related. --[[User:Ed Poor|Ed Poor]] 11:14, 19 April 2007 (EDT)

Go-Go Gadget LINE BY LINE!

The question raises bigger questions:
#What should the scope of public education be?
#*
#Should children be taught how to '''do''' science - or merely be indoctrinated in whatever scientific theory is currently in fashion?
#*Both--they are not mutually exclusive. However, I'm not sure there's any real way to "do" Creationism because it provides no falsifiable hypotheses. Children should be shown what is currently believed to be true in the scientific community today, and they should learn to apply the scientific method to make discoveries on their own.
#*During the 1920s and 1930s, would it have been "good" to teach schoolchildren that blacks are inferior? (See [[Eugenics]].)
#**Yes--if that was the opinion of science at the time, that's what should be taught. Now, today we know that that is not the case, in the same way we know lots of other things now that we didn't know then. Just because someday we might find out that something isn't the case, doesn't mean that we shouldn't teach something of which there is overwhelming evidence today. Also, just for kicks and giggles, Cross-apply TimS's analysis of eugenics under "Teach all theories," that eugenics is inconsistent with the Theory of Natural Selection and thus irrelevant.
#Should children be taught about beliefs which contradict their own religion (or the religion of their parents)?
#**See my point about Values Clarification below.
#*Is "Evolutionism" a "religion"?
#**No, "Evolutionism" is a word you just made up. :-) The Theory of Natural Selection is a set of falsifiable hypotheses that have been demonstrated to be true by experimentation and observation.
#*Is belief in the [[Anthropogenic global warming]] "scientific" or "religious"?
#**Scientific. Anthropogenic global warming is an attempt to explain something (the heating up of the earth) through falsifiable hypotheses. Whether you or I agree with that theory or not is a different story. The attempt to prove is what separates science from religion.
#What other notions of good and bad should children be exposed to?
#*This is far from relevant. Children are not being taught that Creationism and Intelligent Design are bad or that evolution is good. Evolution is simply being presented as a Theory believed to be true at this point in time.
#*Should they be taught "how to have sex"? (Should we assign sex as homework?)
#**What? Are you implying that sex is evil or that we should stop reproducing?
#Should children be taught to think for themselves?
#*If so, this doesn't mean that we should present religion as science.
#*See [[Values clarification]] - sorry, not written yet, I'll put it on my list.
#**Not only is that article far from fact and much more opinion (Isn't this a violation of the commandments?), but the idea that Values clarification is bad is at odds with one of the main arguments in favor of Creationism--"Let them choose for themselves," as well as the argument that you made at the bottom, calling science and social studies "dogma." Which are you suggesting?
#*Should children be taught to '''rebel''' against authority?
#** Where would we be without a little rebellion? ;-) Seriously, though, rebellion checks against evils of the establishment, such as statism or coercion (I know this sounds really liberal, but bear with me). Without any kind of rebellion, we would all live in a fascist totalitarian state.
#*Should children be allowed to question the dogma they are indoctrinated with, in social studies and science classes?
#**Dogma: a religious doctrine that is proclaimed as true without proof (Princeton WordNet, <wordnet.princeton.edu/perl/webwn>). How is anything taught in social studies or science classes dogma? It is exactly the opposite: an attempt to substantiate hypotheses.

Also, I implore you to read my short analysis of religion vs. science under "Teach All Theories." It should be at or near the bottom.

Please try and have a heart--if it looks like I'm poking fun, I am. Debate is about learning, right? The both of us can learn from each other and have a few laughs at the same time. If I come across as rude or sarcastic, I sincerely apologize. Also, if this way of thinking is not tolerated on Conservapedia, forgive me--I'm new.
[[User:Bluecarrot16|Bluecarrot16]] 18:04, 28 August 2007 (EDT)

==Be careful what you wish for==
In England the Biblical creation account is taught to nearly all children in Religious Education lessons, but in order for to be broadly acceptable it is accompanied by the creation accounts of many other religions, thus reducing it to just another story. Similarly, there is a requirement for state schools to provide daily collective worship but once again the desire for it to be broadly acceptable often leads to it being diluted to a bland "thought for the day" that is scarcely recognisable as worship. Some science curricula even "teach the controversy", but is taught as a controversy of the 19th Century rather than the 21st. Putting creationism/ID in a science curriculum in the the teeth of opposition from the people who will be asked to teach it is, regardless of what you think of its truth, unlikely to lead to it being taught in a way that its proponents would like. --[[User:Jalapeno|Jalapeno]] 14:54, 7 May 2007 (EDT)

::I'm cool with that. [[User:Flippin|Flippin]] 14:56, 7 May 2007 (EDT)

==YES and NO==

Creationism and Intelligent design should be taught in public schools, but [[Creationism]] should not be taught "as a scientific alternative". That would confuse religious faith with science.

I suppose the question was framed that way on purpose, since liberals make the following argument:
#Intelligent Design is a form of Creationism
#Creationism is religion
#Religion is not science

Therefore, Intelligent Design is not science.

ID proponents generally disagree with proposition #1, while tending to agree with proposition #2 and #3. So for ID proponents, this is not a [[sound argument]].

Actually, ID is not a form of Creationism. It is an argument that the [[theory of evolution]] has so little material support that a supernatural cause must be considered. Thus ID straddles the bounds between science itself and the [[philosophy of science]]. It gets into the philosophical issues of [[methodology]] and [[epistemology]]. --[[User:Ed Poor|Ed Poor]] [[User talk:Ed Poor|Talk]] 17:29, 10 July 2007 (EDT)

Yes, but Intelligent design still fails the acid test of being science: it doesn’t substantiate its claim. Evolution attempts to “warrant” itself with evidence from experiments, but the experimentation stops with the grand theory of Intelligent Design: <s>God</s> The Intelligent Designer created everything. The claims are just that--claims. They provide neither substance nor testable hypotheses. Likewise, unless an attempt is made to falsify Intelligent Design, it shouldn't be considered science.
[[User:Bluecarrot16|Bluecarrot16]] 18:11, 28 August 2007 (EDT)

==A Radical Alternative==
Perhaps churches could invite guest lecturers to discuss the Cambrian explosion or the Miller-Urey experiment as part of the sermon each Sunday. Or maybe church and state could just maintain healthy but separate spheres of influence? [[User:Underscoreb|Underscoreb]] 17:44, 12 November 2007 (EST)

== I dare you all... ==

To give one example of a testable proof of ID(Thus proving the necessary definition of science). I say this because I can name one tested hypothesis, I have drug-resistant bacteria. --[[User:Capercorn]] [[User Talk:Capercorn|Talk]] [[Special:Contributions/Capercorn|contribs]] 14:36, 7 March 2008 (EST)

==Definitely==
If one theory is to be excluded, it should be that pseudo-science fairy tale aka evolution.--[[User:Urban67|Urban67]] 16:50, 26 April 2008 (EDT)

==Proverbs 26:4==

"Do not answer a fool according to his folly, Or you will also be like him."

I don't think we should have to bring down God's Word to the level of the evolutionists in an attempt convince them. They have already decided that they would rather put their faith in Satan's Lie rather than God's Truth. They will never believe the evidence just based off the evidence because of this. The only solution to stop evolutionists and evolutionism is for evolutionists to have a personal encounter with the Son of God, Jesus Christ. He is the only one that can change their minds. We Christians are not strong enough because we are not really taking on the evolutionists, but trying to take on Satan because he is the one that has made their hearts so hard. That is why the only way to win the battle is to show evolutionists the love of Christ. [[User:LyleB|LyleB]] 17:40, 26 April 2008 (EDT)

==Uh, no...==

Until ID actually presents a valid scientific argument, it shouldn't be in science class. --[[Special:Contributions/AutoFire|trans]][[User:AutoFire|Resident Transfan]][[User Talk:Autofire|form!]] 17:44, 26 April 2008 (EDT)

==What if we nab Him and He says "I didn't do it?==

From what I understand from the ongoing debate, scientists/evolutionists take the stand that a theory cannot be considered scientific if it cannot be falsifiable, or proven wrong. For example, the current theory of evolution could be proven wrong if in the future we excavate human bones in a jurassic layer. (Actually, wouldn't that just push the time frame back a bit?) Therefore evolution theory is scientific. Evolutionists say that since there is no way to disprove whether God created the world, the theory of intelligent design is not science, and cannot be taught in science class. In fact, there is one way to falsify the theory of intelligent design, isn't there? What if, someday, we run into God, and He denies having created the world? That would falsify the theory of intelligent design, making ID, by definition, science. {{unsigned|Jimtitcomb}}
: As you said, they might just put the time frame back a bit. Or they might claim it to be an intrusive burial. Or they might claim that it's not actually Jurassic after all. Whichever it is, they can find ''some'' excuse, so it wouldn't falsify it at all, which means that the theory as a whole (as distinct from some details) is [[falsifiability of evolution|not falsifiable]]. [[User:Philip J. Rayment|Philip J. Rayment]] 01:27, 31 May 2008 (EDT)

==Implementation: A question for those who support Creationism in the classroom==

Let's suppose, for the sake of argument, that you had the power to implement the changes you wanted. This still leaves a problem: large numbers of science teachers who are not qualified to teach Creationism (certainly not from a strictly Biblical standpoint) and who may be strongly motivated not to teach Creationism.

Now: it's been my experience that having a teacher who is ignorant and/or actively hostile to a concept "educate" children is frequently worse than simply not teaching the concept at all. Such a teacher can easily impart ideas that are inaccurate or downright wrong.

That being the case, how would you propose dealing with this problem? I see a few options:

A. Leave it up to individual teachers whether or not to teach Creationism

B. Require teachers, regardless of their personal beliefs, to teach Creationism according to a curriculum approved by Biblical experts, with penalties if they fail to do so.

C. Implement a code of conduct requiring all teachers to be good Christians. (Not as far-fetched as it sounds; such codes of conduct were common in this country up until the second half of the twentieth century.)

{{unsigned|BenP}}, June 2008.
: Given that option B is what happens now, but for evolution (i.e. teachers who don't believe in evolution are still required to teach it according to a curriculum approved by evolutionists), then I could ask what would be wrong with option B? Except that I would substitute ''creationary scientists'' for ''biblical experts''. However, what the leading creationist organisations propose (and I go along with this) is basically option A; that teachers who want to teach it be able to and be legally protected. And that includes not just teaching creation science and/or intelligent design, but teaching the problems with evolution. Yes, there has even been a case where a teacher was not allowed to use papers by Gould, etc. if they pointed out problems for evolution. [[User:Philip J. Rayment|Philip J. Rayment]] 22:23, 12 October 2008 (EDT)

== Lets see a Scientific Theory of Creation or Intelligent Design. ==

Yes if there is a teachable theory that complies with scientific method
No if there isnt
I firmly believe that students need to learn that everything they are taught , in all subjects is a beginning of the subject , and they exceptions, problem areas , will make more sense if taught after the basics are understood. [[User:Markr|Markr]] 22:17, 7 October 2008 (EDT)
: ID ''is'' a scientific theory, and scientific versions of creation have been around for decades. You have been taken in by anti-creationist and anti-ID rhetoric that claims that there is no such thing. But I'm glad you agree with the principle. [[User:Philip J. Rayment|Philip J. Rayment]] 22:25, 12 October 2008 (EDT)

== Those Who Forget History are Doomed to Repeat It... ==

It occurs to me that a similar debate could have occurred 500 years ago, but first, some clarification:

A number of people seem confused on the use of several terms that have been floating around this debate page so I've decided to post some pertinent definitions along with citations just to clear some things up:

All definitions come from Merriam-Webster's Online Dictionary

Theory: a plausible or scientifically acceptable general principle or body of principles offered to explain phenomena

Hypothesis: a tentative assumption made in order to draw out and test its logical or empirical consequences

Phenomenon: ''plural phenomena'' : an observable fact or event

Now that that's cleared up I'd like to justify my earlier statement. We seem to be entering yet another period of history where (relatively) new scientific theories (see above) are conflicting with previously accepted religious beliefs and as a result the scientists positing these theories are coming under attack from the religious institutions that these theories threaten. I am, of course, alluding to [[Nicolaus Copernicus]]. If we examine the progression of Copernicus' and subsequently Gallileo's ideas, we see that for some time, there was a debate about whether the Geocentric or Heliocentric theory of universal organization was to be accepted, and we no longer debate whether we should teach the earth as the center of the solar system/universe. In the end, history shows us that the theory backed by available scientific data prevailed, although not before scientific progress in this area was stymied by fear of religious persecution. There are a number of similarities to be drawn between the Copernicans and the Darwinists, in my opinion. I welcome corrections and comments, but please no mudslinging...--[[User:CoyPraetorian|CoyPraetorian]] 14:16, 30 October 2008 (EDT)

: Copernicus and Galileo were ''creationists'' whose view were not inconsistent with the biblical account. Their dispute was not one of religion vs. science but of their (creationist-compatible) science vs. the secular "science" of Aristotle that the church had adopted.
: The parallel today is of the battle between creationary "science" and secular evolutionary "science". So the parallel is between Darwinists and Aristotelians, not Darwinists and Copernicans.
: Yes, the theory backed by the available scientific data prevailed, as I hope will happen in the future, with creation prevailing, as it is more compatible with the available scientific data than is evolution.
: [[User:Philip J. Rayment|Philip J. Rayment]] 02:00, 31 October 2008 (EDT)

::The parallel I was trying to make was not that Galileo and Copernicus were Darwinists, my point is that they too had to deal with the church saying that their views were not supported by the bible, but only by documented scientific observations. Therefore, I would argue that their debate was one of science vs. religion. Today, scientists favoring the Theory of Evolution are coming under attack for a similar set of reasons. The distinction to be made is that we no longer say that the Earth is at the center of the universe just because the church said so. I am simply positing that we take the same stance on evolution based on a preponderance of evidence. In response to your last statement with regards to the scientific data in support of creationism, I respectfully ask that you be more specific, as I am not sure which studies/papers/research/etc. you're referring to.--[[User:CoyPraetorian|CoyPraetorian]] 13:43, 31 October 2008 (EDT)
::: "''...they too had to deal with the church saying that their views were not supported by the bible, but only by documented scientific observations.''": You mean like modern-day creationists?
::: "''Therefore, I would argue that their debate was one of science vs. religion.''": But it wasn't. Geocentricism is not taught in the Bible. The church was arguing from the ''secular science'' that they had adopted. Yes, they may have quoted a few biblical passages in support, but the "science" of the day was what they were arguing from, just a many Christians and churches today argue from secular science that evolution is true and try and find biblical passages in support.
::: As for supportive scientific data, I was meaning overall, rather than anything specific, and as such all I can do is point you to [http://creationontheweb.com here]. However, if you want an example, try [http://creationontheweb.com/content/view/3042/ this].
::: [[User:Philip J. Rayment|Philip J. Rayment]] 07:36, 1 November 2008 (EDT)

::: To try and make that clearer for those not following, here's it laid out in a table:
:::{| class="wikitable"
! || Copernicus, Galileo, etc.|| Modern creationists || Church establishment of Galileo's time || Modern church establishment || Modern secular science
|-
| '''Position''' || Creationist (you wouldn't think so from anti-creationist arguments) || Creationist (as you'd expect) || Creationist (as you'd expect) || Evolutionist (to a fair extent) (as anti-creationists keep reminding us). || Evolutionist
|-
| '''Basis of particular beliefs''' || Bible and scientific research || Bible and scientific research || Aristotelean "science" || Secular "science"1 || Philosophical [[Naturalism]]
|-
| colspan="6" |1. The modern church establishment would reject the philosophical naturalism of modern science, but, for the most part not being scientists, put their trust in the "science" of those scientists.
|}
::: From this it can be seen that modern creationists, not modern secular scientists, are the parallel to Galileo and co., whilst in both cases the church establishment opposed on the basis of extra-biblical (I'd say ''un''biblical) views.
::: [[User:Philip J. Rayment|Philip J. Rayment]] 08:45, 2 November 2008 (EST)

::::Perhaps I haven't been entirely clear. My point is not that Copernicus and his disciples were preaching evolution. In fact I wholeheartedly agree with the fact that they were creationist. My point is that their position of geocentrism was opposed for the same reason that Darwinism is opposed, which is that scripture and popular religious opinion of the time was in conflict with their beliefs. The distinction is that the debate about what lies at the center of our solar system is no longer relevant because observational and scientific evidence arose in overwhelming support of geocentrism, while there is still debate about our origins even in light of observable evolutionary progression in the case of viruses and bacteria, as well as fossil evidence and carbon dating.--[[User:CoyPraetorian|CoyPraetorian]] 15:42, 2 November 2008 (EST)

::::: I'm not suggesting that you were claiming that Copernicus and others were preaching evolution. My comment in the table above about not realising that Copernicus et. al. were creationists is not because they are claimed to have been evolutionists, but because their case is used as an example of science supposedly winning out over religion, whilst ignoring that they were doing their science within their religious framework.
::::: "''...their position of geocentrism [I assume you mean heliocentricism?] was opposed for the same reason that Darwinism is opposed, which is that scripture and popular religious opinion of the time was in conflict with their beliefs.''": This is about as ambiguous as it could be:
:::::* Scripture was ''used'' to oppose it, but Scripture was not opposed to it. Similarly today, Scripture is ''used'' to oppose young-Earth creationism, but Scripture is ''not'' opposed to it.
:::::* The "popular religious opinion" was actually the popular ''scientific'' opinion within the church. Just as evolution is the "popular religious opinion" today.
::::: The geocentricism/heliocentricism debate is (all but) over, because they rely on ''observational'' evidence (because we can observe the present). The origins debate is not over because it relies on ''philosophy'' about the ''unobservable past''. Viruses and bacteria show no changes that would produce microbe-to-man evolution, fossil evidence is missing the fossils that evolution would predict, and [[radiometric dating]] methods are unreliable and biased (and [[carbon dating]] has little to do with it).
::::: [[User:Philip J. Rayment|Philip J. Rayment]] 21:36, 2 November 2008 (EST)

==Teaching ID/Creationism is unfair==

Letting ID be taught in the classroom is not a fair treatment of theories.

Let me give an analogy. Every World Cup somebody complains that it's unfair that Brazil and Italy always seem to win. Surely it would be fairer if Switzerland had a chance for a change? Well, no, because for Switzerland to have a chance at winning the rules would have to be changed substantially to favour Switzerland, so for example while every other team has to field only 11 players, Switzerland get 22. And if rules are to be fair, they must apply equally to all teams. Switzerland (or any other team) doesn't have a right to win every now and again, it must win according to the set of rules all teams are subject to. Even when these rules are applied equally, they will still favour certain teams - the best teams, made up of those who can play best within the rules. And that's a good thing, because whatever team it is, we want the best team to win, we think the best team ''should'' win. Sometimes the best team doesn't win (I think France were the best team in 2006), and there's always some disagreement, but everyone accepts that it's always the teams that are very good who win the Cup - the winner isn't selected by the rules at random.

The same is all true of the scientific review of theories and their acceptance into classrooms. It's not the case that any theory just has the right to be taught. All theories are subject to the same rules, they all have to pass through the same rigorous testing, peer review process, educational committees and so on before they get to the classrooms, and I hope we can all agree that that's a good thing (yes, any additions like "only materialist theories are allowed" would be unfair). The process favours the best theories, those suitable for being taught in a classroom. ID has not gone through this process, and so it is unfair that it becomes taught in the classroom.

Now defenders of YEC/ID may say "Well evolution is being favoured by the peer review process, because it's wrong and YEC/ID is right and that's being censored. Even though the rules may be fair, the people supposed to be enforcing them are not doing so." They may feel similar to how I would feel if every world cup was won by Morocco or Australia because of corruption by officials or something along those lines. However, if every world cup ''were'' being won by those teams for those reasons, I would argue that the officials be sacked and for abuses to be investigated, but never that Italy or Brazil should just be declared winners without having to go through the tournament at all. I would want a new tournament where the rules were being properly enforce to be held, and only if Brazil or Italy were to win it should they be declared winners. In the same way, if a YEC/ID does think that the rules of scientific review are being improperly enforced, then they should investigate the extent of this injustice by scientists, show how this censorship and favouritism is occurring, and try through legal and democratic processes to get those responsible removed and get people who will enforce the rules impartially instated, instead of just asking for the whole process to be bypassed in the case of their theory. Once the rules are enforced properly, then YEC/ID should, if well supported by evidence, be able to successfully pass through the process and only then should they be taught in the classroom. If a YEC/ID believes that it's not just how the rules are being enforced but the rules themselves that are at fault, then they must take into account how their rule changes might affect theories that they believe to be unscientific. For example (and I am not arguing that this is a view YEC/IDs hold) if the rules were to changed so that a theory simply needed to be accepted by a sizeable percentage of the population, then such things as astrology and mysticism would, by our principle that our rules should apply to everyone equally, be allowed to slip in.

I'll be interested in PJR's response to this. I hope my analogy was clear, and my post not too long. And finally, if anybody wants to post a criticism of my view, please take the entire post into account, because I don't want one of my claims being picked on when I've already provided counter-criticisms elsewhere in the post.[[User:JHanson|JHanson]] 22:04, 7 February 2009 (EST)
:: Your analogy was clear, and I don't mind (moderately-) long posts. However, your analogy was not entirely appropriate and ignores some underlying assumptions.
:: The soccer (World Cup) analogy is actually quite interesting—in the World Cup, the opposing sides are at least allowed to compete. This is not the case with ID nor creation. If the rules of the World Cup said that Australia was not allowed to compete because Australia can't win, it would hardly be a fair rule, would it?
:: "''It's not the case that any theory just has the right to be taught.''": And I guess it's not the case that any team has the right to compete? Oh, wait...
:: "''All theories are subject to the same rules,...''": No, ID and creationism are ruled out ''a priori''. The Biological Society of Washington, for example, published in their journal a pro-ID paper. They received massive criticism for it—''because it was pro-ID''. So they declared that they would not publish pro-ID papers again. Note that they didn't say that any future pro-ID papers would be properly peer-reviewed or etc. They said they ''would not be published''. See [[Suppression of alternatives to evolution#Proceedings of the Biological Society of Washington|here]]. What's that about the same rules?
:: "''...(yes, any additions like "only materialist theories are allowed" would be unfair...''": I'm glad you agree. Because that is precisely the problem. Just look at all the anti-creationist arguments that claim that creationism is not science ''because it invokes God''. In other words, ''it's not science unless it's materialistic''.
:: "''Now defenders of YEC/ID may say "Well evolution is being favoured by the peer review process, because it's wrong and YEC/ID is right and that's being censored. Even though the rules may be fair, the people supposed to be enforcing them are not doing so."''": That's not exactly how I'd put it, but that's close enough for now. But keep in mind that the "rules" are not formally laid down like the rules of the World Cup. You can't take a scientific journal to court and say that "the laws of [insert country] say that scientific journals must accept all papers that pass a specified peer-review process". There are no such "rules" in that sense. You can really only appeal to their sense of fair play (which is obviously absent in these cases) or appeal to public sympathy.
:: "''In the same way, if a YEC/ID does think that the rules of scientific review are being improperly enforced, ...''": Qualified by my comments in the previous paragraph, this is the case.
:: "''...then they should investigate the extent of this injustice by scientists, show how this censorship and favouritism is occurring,...''": Dr. Jerry Bergman in particular has done this sort of study.[https://store.creationontheweb.com/au/product_info.php?products_id=740&osCsid=0e2a49ce6bb8f57186f7edbeb9c78636] See also [[Suppression of alternatives to evolution|here]].
:: "''...and try through legal and democratic processes to get those responsible removed and get people who will enforce the rules impartially instated...''": Wouldn't getting school boards to adopt a fairer approach amount to this? Yet the evolutionists fight it at every turn. Even claiming that evolution is not a fact was [[Suppression of alternatives to evolution#Cobb County School District|disallowed]].
:: "''...instead of just asking for the whole process to be bypassed in the case of their theory.''": Tell the evolutionists that. They use the courts to decide what is allowed in science. Isn't ''that'' a case of bypassing the system?
:: "''...if the rules were to changed so that a theory simply needed to be accepted by a sizeable percentage of the population...''": Yet that ''argument ad populum'' is the very sort of argument that evolutionists use. Evolution is believed by the majority of scientists, so therefore that's the only one to be taught. Part of the problem is that we are not talking about hard science (observable, testable, science) here. That is, nobody can run any experiments to see if dinosaurs really did turn into birds tens of millions of years ago. (Even if we ran experiments that should that scales ''could'' turn into feathers, it would not prove that this ''did'' happen.) We are, to a fair extent, talking about ''history''. So evolutionists can't say "we've proved [goo-to-you] evolution is true in the laboratory; see, here's the experiments, and you can run them again yourselves if you don't agree", so they have to resort to "most scientists agree"-type arguments.
:: Another problem, although already mentioned above, is that the "rules" are stacked against creation and ID. Or you could say that creation and ID has to pass rules that evolution doesn't have to pass. For example, in the case linked above, the court ruled that the school board decision was unconstitutional because the proponents of the decision had "religious" motives. That is, they had a view about God that was behind their decision. But this ignores that many evolutionists also have a view about God that drives their views—but these are ''atheistic'' views. So pro-theistic motives are not allowed, but anti-theistic motives are!
:: Note also that the main creationist groups do not support teachers being forced to teach creation and ID, although they do support teachers being ''allowed'' to teach it.
:: [[User:Philip J. Rayment|Philip J. Rayment]] 08:41, 12 February 2009 (EST)

==No!==

If ID, or creationism should be tought at school, keep it out of science classes.

Why?

Because neither of themhave any scientific merrit. It's a poor attempt to use some scientific method to fit their perception of the world into biblical context. If Creationism should be tought at school well, then ALL creationist ideas should be tought at school. not only christian Creationism, but hinduism, Shamanism, Asatru Creationism, Aborigini creationism, and shyamanism.

Creationism is nothing more than a prolonged arm of a religious agenda.

Want fair and balanced knowledge?

Let the students learn about all religions in school. but keep it ou of bioogy classes, or anything that remotelly resembles science. Because science it is not.

Thanks

Bohemianwriter1 {{unsigned|Bohemianwriter1}}

Luke 9-16 (Translated)

2009-12-22T03:56:42Z

Cambrian: /* Chapter 9 */

==Chapter 9==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|Then he called his twelve disciples together, and gave them power and authority over all devils, and to cure diseases.
|Then Jesus called his twelve best students together, and gave them the power and authority to expel demons and to cure disease.
|The Greek is δαιμονια, which means demons, not the Devil.
|-
|2
|And he sent them to preach the kingdom of God, and to heal the sick.
|He sent them to proclaim the kingdom of God and to heal to sick.
|
|-
|3
|And he said unto them, Take nothing for your journey, neither staves, nor scrip, neither bread, neither money; neither have two coats apiece.
|He said to them, “Take nothing but the barest of essentials on your travels, not a stick, bag, food, money or a spare coat.
|
|-
|4
|And whatsoever house ye enter into, there abide, and thence depart.
|And whatever house you enter, stay there until you leave that town.
|
|-
|5
|And whosoever will not receive you, when ye go out of that city, shake off the very dust from your feet for a testimony against them.
|If the people will not let you stay, when you leave the city, shake the dust off your feet as evidence.”
|
|-
|6
|And they departed, and went through the towns, preaching the gospel, and healing every where.
|So they departed, going through all the towns, spreading the good news and healing everywhere.
|I think spreading is probably better than the stilted 'proclaiming'
|-
|7
|Now Herod the tetrarch heard of all that was done by him: and he was perplexed, because that it was said of some, that John was risen from the dead;
|Now [[Herod Antipas]], tetrarch of the region, heard about everything Jesus had done, and he was confused, because some said that John the Baptist had risen from the dead,
|
|-
|8
|And of some, that Elias had appeared; and of others, that one of the old prophets was risen again.
|some that [[Elijah]] had reappeared, and others that another of the ancient prophets had been resurrected.
|
|-
|9
|And Herod said, John have I beheaded: but who is this, of whom I hear such things? And he desired to see him.
|And Herod said, “I had [[John the Baptist]] executed, but who is this man I hear all these things about, then?” And he wanted to see Him.
|
|-
|10
|And the apostles, when they were returned, told him all that they had done. And he took them, and went aside privately into a desert place belonging to the city called Bethsaida.
|When His students returned to Jesus, they told Him everything they had done. Then He took them with Him, and they went privately into the desert near the city of Bethsaida.
|
|-
|11
|And the people, when they knew it, followed him: and he received them, and spake unto them of the kingdom of God, and healed them that had need of healing.
|The people, when they discovered this, followed Him there, and so He met them, and spoke to them about the Kingdom of God, and healed those of them that were unwell.
|
|-
|12
|And when the day began to wear away, then came the twelve, and said unto him, Send the multitude away, that they may go into the towns and country round about, and lodge, and get victuals: for we are here in a desert place.
|As the day drew to an end, His twelve best students came up to Him, and said, “Send the crowd away, so that they can go into the settlements near here, to find food and a place to sleep, because we are in a desert here.”
|
|-
|13
|But he said unto them, Give ye them to eat. And they said, We have no more but five loaves and two fishes; except we should go and buy meat for all this people.
|But He said to them, “Give them something to eat.” And they said, “We have only five loaves of bread and two fish, unless we were to go and buy food for everyone.”
|
|-
|14
|For they were about five thousand men. And he said to his disciples, Make them sit down by fifties in a company.
|For there were about five thousand men in that place. So Jesus said to His students, “Make them sit down in groups of fifty.”
|
|-
|15
|And they did so, and made them all sit down.
|So they made everyone sit down.
|
|-
|16
|Then he took the five loaves and the two fishes, and looking up to heaven, he blessed them, and brake, and gave to the disciples to set before the multitude.
|Then Jesus took the five loaves and the two fish, and while looking up to Heaven, blessed them, and then passed them to His students to give to the crowd.
|
|-
|17
|And they did eat, and were all filled: and there was taken up of fragments that remained to them twelve baskets.
|The whole crowd ate until they were satisfied, and the remains of the meal filled twelve baskets.
|
|-
|18
|And it came to pass, as he was alone praying, his disciples were with him: and he asked them, saying, Whom say the people that I am?
|When Jesus was away from the crowds, praying, and His best students were with Him, He asked them, “Who do the people say I am?”
|
|-
|19
|They answering said, John the Baptist; but some say, Elias; and others say, that one of the old prophets is risen again.
|They answered, “John the Baptist, but some say Elijah, and others one of the ancient prophets resurrected.”
|
|-
|20
|He said unto them, But whom say ye that I am? Peter answering said, The Christ of God.
|And He said to them, “But who do you say I am?” Peter answered, “The Messiah of God.”
|
|-
|21
|And he straitly charged them, and commanded them to tell no man that thing;
|Then Jesus warned and commanded them not to tell anyone this.
|
|-
|22
|Saying, The Son of man must suffer many things, and be rejected of the elders and chief priests and scribes, and be slain, and be raised the third day.
|Saying, “The Son of man must endure many things, and be rejected by the elders, chief priest and scribes, and be killed, and be resurrected on the third day.”
|’chief priests’ is easy to understand, but ‘elders’ and ‘scribes’ may not carry the original meaning to the modern reader.
|-
|23
|And he said to them all, If any man will come after me, let him deny himself, and take up his cross daily, and follow me.
|And He said to all of them, “If any man wants to come after me, he should deny himself, carry his cross daily, and follow me.
|
|-
|24
|For whosoever will save his life shall lose it: but whosoever will lose his life for my sake, the same shall save it.
|For whoever tries to save his life will lose it, but anyone who loses his life for me will save it.
|
|-
|25
|For what is a man advantaged, if he gain the whole world, and lose himself, or be cast away?
|For what benefit is it to a man, if he gains the whole world, but loses himself?
|
|-
|26
|For whosoever shall be ashamed of me and of my words, of him shall the Son of man be ashamed, when he shall come in his own glory, and in his Father's, and of the holy angels.
|For if anyone is ashamed of Me and My words, the Son of man will be ashamed of him, when He comes in His glory and the glory of His Father, and the glory of the holy angels.
|
|-
|27
|But I tell you of a truth, there be some standing here, which shall not taste of death, till they see the kingdom of God.
|But this is the truth, there are some standing here who will not die before the see the Kingdom of God.
|
|-
|28
|And it came to pass about an eight days after these sayings, he took Peter and John and James, and went up into a mountain to pray.
|About eight days after Jesus said this, He took Peter, John and James, and they went up onto a mountain to pray.
|
|-
|29
|And as he prayed, the fashion of his countenance was altered, and his raiment was white and glistering.
|As He prayed, His face seemed to change, and his clothing shone white.
|
|-
|30
|And, behold, there talked with him two men, which were Moses and Elias:
|And He spoke with two men, Moses and Elijah,
|
|-
|31
|Who appeared in glory, and spake of his decease which he should accomplish at Jerusalem.
|who appeared surrounded by splendour, and they spoke of His death, which was soon to occur in Jerusalem.
|
|-
|32
|But Peter and they that were with him were heavy with sleep: and when they were awake, they saw his glory, and the two men that stood with him.
|But Peter and the others with Him were asleep, and when they awoke, they saw His glory and the two men that were with Him.
|
|-
|33
|And it came to pass, as they departed from him, Peter said unto Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elias: not knowing what he said.
|As the men were leaving, Peter said to Jesus, “Teacher, it is good that we are here, let us build three shrines, one for You, one for Moses and one for Elijah,” for Peter did not know what he was saying.
|
|-
|34
|While he thus spake, there came a cloud, and overshadowed them: and they feared as they entered into the cloud.
|While Peter was speaking, a cloud appeared around them, and they were afraid as it covered them.
|
|-
|35
|And there came a voice out of the cloud, saying, This is my beloved Son: hear him.
|And a voice came out of the cloud, saying, “This is My beloved Son, listen to him.”
|
|-
|36
|And when the voice was past, Jesus was found alone. And they kept it close, and told no man in those days any of those things which they had seen.
|When the voice had spoken, they saw that Jesus was alone. The students kept this secret, and told no man what they had seen.
|
|-
|37
|And it came to pass, that on the next day, when they were come down from the hill, much people met him.
|The next day, when they had come down from the hill, a crowd of people came to meet Him.
|
|-
|38
|And, behold, a man of the company cried out, saying, Master, I beseech thee, look upon my son: for he is mine only child.
|One of the men called out, “Teacher, please, look at my son, because he is my only child.
|
|-
|39
|And, lo, a spirit taketh him, and he suddenly crieth out; and it teareth him that he foameth again, and bruising him hardly departeth from him.
|A demon enters him, and he suddenly cries, and it makes him foam at the mouth and injures him, and it hardly ever leaves him.
|
|-
|40
|And I besought thy disciples to cast him out; and they could not.
|I asked your students to expelled the demon, but they could not.”
|
|-
|41
|And Jesus answering said, O faithless and perverse generation, how long shall I be with you, and suffer you? Bring thy son hither.
|Jesus answered, “You unbelieving and disobedient generation, how long will I have to put up with you? Bring your son here.”
|
|-
|42
|And as he was yet a coming, the devil threw him down, and tare him. And Jesus rebuked the unclean spirit, and healed the child, and delivered him again to his father.
|So as he was coming, the demon threw him to the ground and injured him. And Jesus expelled the demon, healed the child, and gave him back to his father.
|
|-
|43
|And they were all amazed at the mighty power of God. But while they wondered every one at all things which Jesus did, he said unto his disciples,
|And the crowd were all amazed by the power of the Lord. But while they were astonished at what Jesus had done, He said to His students,
|
|-
|44
|Let these sayings sink down into your ears: for the Son of man shall be delivered into the hands of men.
|”Listen carefully to Me: The Son of man will be delivered into the power of men.”
|
|-
|45
|But they understood not this saying, and it was hid from them, that they perceived it not: and they feared to ask him of that saying.
|But they did not understand what He meant, and they were too afraid to ask Him.
|
|-
|46
|Then there arose a reasoning among them, which of them should be greatest.
|An argument started among the twelve best students of Jesus, about which one of them would be the greatest.
|
|-
|47
|And Jesus, perceiving the thought of their heart, took a child, and set him by him,
|Then Jesus, seeing what they were thinking, had a child stand beside Him.
|
|-
|48
|And said unto them, Whosoever shall receive this child in my name receiveth me: and whosoever shall receive me receiveth him that sent me: for he that is least among you all, the same shall be great.
|He said to them, “Whoever receives this child in My name receives Me, and whoever receives Me receives Him that sent Me. The one who is the least important of you, he will be the greatest.”
|
|-
|49
|And John answered and said, Master, we saw one casting out devils in thy name; and we forbad him, because he followeth not with us.
|And John answered, “Teacher, we saw a man expelling demons in Your name, and we ordered him to stop, because he did not follow You with us.”
|
|-
|50
|And Jesus said unto him, Forbid him not: for he that is not against us is for us.
|And Jesus replied, “Do not obstruct him, for anyone who is not against us is on our side.”
|
|-
|51
|And it came to pass, when the time was come that he should be received up, he stedfastly set his face to go to Jerusalem,
|As the time for Jesus to be received in Heaven grew near, He faithfully journeyed towards Jerusalem.
|
|-
|52
|And sent messengers before his face: and they went, and entered into a village of the Samaritans, to make ready for him.
|And He sent messengers ahead of Him, and they entered a village of Samaritans, to prepare it for Him.
|
|-
|53
|And they did not receive him, because his face was as though he would go to Jerusalem.
|However, the people of the village would not let Him stay, because He was going to Jerusalem.
|
|-
|54
|And when his disciples James and John saw this, they said, Lord, wilt thou that we command fire to come down from heaven, and consume them, even as Elias did?
|And James and John saw this, and asked, “Teacher, will you call fire down from Heaven to burn the village, like Elijah did?”
|
|-
|55
|But he turned, and rebuked them, and said, Ye know not what manner of spirit ye are of.
|But Jesus reprimanded them, saying, “You do not what kind of spirit you are,
|
|-
|56
|For the Son of man is not come to destroy men's lives, but to save them. And they went to another village.
|for the Son of man has not come to take men’s lives, but to save them.” And they went on to another village.
|
|-
|57
|And it came to pass, that, as they went in the way, a certain man said unto him, Lord, I will follow thee whithersoever thou goest.
|And as they were traveling, a man said to Jesus, “Teacher, I will follow you wherever you go.”
|
|-
|58
|And Jesus said unto him, Foxes have holes, and birds of the air have nests; but the Son of man hath not where to lay his head.
|And Jesus said to him, “Foxes have holes, birds have nests, but the Son of man has nowhere to sleep.”
|
|-
|59
|And he said unto another, Follow me. But he said, Lord, suffer me first to go and bury my father.
|And He said to another, “Follow me.” But the man said, “Teacher, allow me to bury my father first.”
|
|-
|60
|Jesus said unto him, Let the dead bury their dead: but go thou and preach the kingdom of God.
|And Jesus said to him, “Let the dead bury the dead, but you should go and proclaim the kingdom of God.”
|
|-
|61
|And another also said, Lord, I will follow thee; but let me first go bid them farewell, which are at home at my house.
|And another said, “Teacher, I will follow you, but let me go and say goodbye to my family.
|
|-
|62
|And Jesus said unto him, No man, having put his hand to the plough, and looking back, is fit for the kingdom of God.
|And Jesus said to him, “No man, who first starts to plough, and then looks back is worthy of the Kingdom of God.”
|
|}

==Chapter 10==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|After these things the Lord appointed other seventy also, and sent them two and two before his face into every city and place, whither he himself would come.
|After this, the Lord sent another seventy out, in pairs, to go before Him into every city or village which He would travel through.
|
|-
|2
|Therefore said he unto them, The harvest truly is great, but the labourers are few: pray ye therefore the Lord of the harvest, that he would send forth labourers into his harvest.
|So he said to them, “The harvest is large, but there are not enough workers, so pray to the Lord of the harvest, asking Him to send workers to collect His harvest.
|
|-
|3
|Go your ways: behold, I send you forth as lambs among wolves.
|Go on your journey, I am sending you out like lambs among wolves.
|
|-
|4
|Carry neither purse, nor scrip, nor shoes: and salute no man by the way.
|Do not carry money, a bag, or shoes, and do not greet any man along the way.
|
|-
|5
|And into whatsoever house ye enter, first say, Peace be to this house.
|And whenever you go into a house, say, ‘Peace upon this house.’
|Is ‘peace’ the right word here?
|-
|6
|And if the son of peace be there, your peace shall rest upon it: if not, it shall turn to you again.
|And if a son of peace lives there, your blessing will settle on him, and if not, it will settle on you again.
|
|-
|7
|And in the same house remain, eating and drinking such things as they give: for the labourer is worthy of his hire. Go not from house to house.
|Stay in the house that took you in, eating and drinking anything they give you, for a worker deserves to be paid. Do not go and stay in other houses.
|
|-
|8
|And into whatsoever city ye enter, and they receive you, eat such things as are set before you:
|And when you enter a city, and they allow you to stay, eat what they give to you,
|
|-
|9
|And heal the sick that are therein, and say unto them, The kingdom of God is come nigh unto you.
|and heal the sick, and say to them, “The Kingdom of God has come close to you.”
|
|-
|10
|But into whatsoever city ye enter, and they receive you not, go your ways out into the streets of the same, and say,
|But if you enter a city, and they do not welcome you, go into the streets of that city, saying,
|
|-
|11
|Even the very dust of your city, which cleaveth on us, we do wipe off against you: notwithstanding be ye sure of this, that the kingdom of God is come nigh unto you.
|”Even the dust of your city, which covers us, we will clean off against you, but know this, “The Kingdom of God has come close to you.”
|
|-
|12
|But I say unto you, that it shall be more tolerable in that day for Sodom, than for that city.
|I tell you, on that day even [[Sodom]] would be better off than that city!
|
|-
|13
|Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works had been done in Tyre and Sidon, which have been done in you, they had a great while ago repented, sitting in sackcloth and ashes.
|Too bad for you, Chorazin! Too bad for you, Bethsaida! If the great miracles shown to you had been done in Tyre and Sidon, they would have repented a long time ago. They would have sat in hairshirts and ashes.
|
|-
|14
|But it shall be more tolerable for Tyre and Sidon at the judgment, than for you.
|Come the Judgment Day, even Tyre and Sidon will be better off than you.
|
|-
|15
|And thou, Capernaum, which art exalted to heaven, shalt be thrust down to hell.
|And you, Capernaum, will you be lifted up to heaven? No, you will be thrown into Hell!
|
|-
|16
|He that heareth you heareth me; and he that despiseth you despiseth me; and he that despiseth me despiseth him that sent me.
|He who hear you hears Me, and he who disregards you disregards Me, and he who disregards Me disregards Him that sent Me.”
|
|-
|17
|And the seventy returned again with joy, saying, Lord, even the devils are subject unto us through thy name.
|The seventy returned with joy, saying, “Teacher, even the demons obey us in Your name!”
|
|-
|18
|And he said unto them, I beheld Satan as lightning fall from heaven.
|And He said, “I saw Satan like lightning falling from Heaven.
|
|-
|19
|Behold, I give unto you power to tread on serpents and scorpions, and over all the power of the enemy: and nothing shall by any means hurt you.
|I give you the power to crush snakes and scorpion, and greater power than the enemy. Nothing will hurt you in any way.
|πατεῖν means ‘to crush with the feet’
|-
|20
|Notwithstanding in this rejoice not, that the spirits are subject unto you; but rather rejoice, because your names are written in heaven.
|However, do not rejoice that the spirits obey you; rather rejoice because your names are written in heaven.
|
|-
|21
|In that hour Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so, Father; for so it seemed good in thy sight.
|With that Jesus rejoiced, "I thank You, Father, Lord of heaven and earth, for withholding Truth from the intellectuals while revealing it to common man, as this pleased You.
|use "withhold" rather than "hide"; use the familiar "common man," a term disfavored by feminists; good conciseness here
|-
|22
|All things are delivered to me of my Father: and no man knoweth who the Son is, but the Father; and who the Father is, but the Son, and he to whom the Son will reveal him.
|My Father has given me complete authority, and no man other than the Father knows who the Son is; likewise, the Son, and only those he chooses, knows the Father."
|conciseness again preferred
|-
|23
|And he turned him unto his disciples, and said privately, Blessed are the eyes which see the things that ye see:
|And He said privately to His students, “Blessed are the eyes which see the things you see,
|
|-
|24
|For I tell you, that many prophets and kings have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.
|because many prophets and kings have wanted to see the things you see, and have not seen, and wanted to hear the things you hear, and have not heard.
|
|-
|25
|And, behold, a certain lawyer stood up, and tempted him, saying, Master, what shall I do to inherit eternal life?
|Once, a lawyer stood up and tested Jesus by asking, “Teacher, what should I do to receive eternal life?”
|νομικός –an expert in law, in this case Mosaic Law. Should we use lawyer, which now has a different meaning?
|-
|26
|He said unto him, What is written in the law? how readest thou?
|Jesus replied, “What does the Law say? How do you interpret it?”
|Should we specify νόμῳ as Mosaic Law? Related to the verse above.
|-
|27
|And he answering said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself.
|And he answered, “Love the Lord with all your heart, soul, strength and mind. And love your neighbor as yourself.”
|
|-
|28
|And he said unto him, Thou hast answered right: this do, and thou shalt live.
|Jesus replied, “Well answered, do this and you will live.”
|
|-
|29
|But he, willing to justify himself, said unto Jesus, And who is my neighbour?
|But the lawyer, seeking the last word, asked rhetorically, “And who is my neighbor?”
|Perhaps a reference to [[last wordism]] here is better than "willing to justify himself"
|-
|30
|And Jesus answering said, A certain man went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his raiment, and wounded him, and departed, leaving him half dead.
|Jesus replied, “A man was going from Jerusalem to Jericho, when he was attacked by robbers. They beat him, took his clothes and left him half dead.
|
|-
|31
|And by chance there came down a certain priest that way: and when he saw him, he passed by on the other side.
|By chance, a priest was going along the road, but when he saw the man, he passed him by, crossing to the other side of the path.
|
|-
|32
|And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side.
|And also a Levite came by, and saw him, but passed by on the other side of the path.
|
|-
|33
|But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he had compassion on him,
|But a [[Samaritan]], traveling that way, saw him, and took pity on him,
|
|-
|34
|And went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him.
|and went over to him, bandaged his wounds, poured oil and wine on them, and put him onto his own animal, took him to an inn and took care of him.
|
|-
|35
|And on the morrow when he departed, he took out two pence, and gave them to the host, and said unto him, Take care of him; and whatsoever thou spendest more, when I come again, I will repay thee.
|And in the morning, as he left, he gave the manager two coins, saying, “Look after him, and if you spend more that this, I’ll repay you when I get back.”
|’two coins’: at the time, a denarius was a silver coin, and a Roman foot soldier would earn one a day.
|-
|36
|Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves?
|Now which of these three do you think was a neighbor to the man attacked by robbers?”
|
|-
|37
|And he said, He that shewed mercy on him. Then said Jesus unto him, Go, and do thou likewise.
|And the lawyer said, “The man who helped him.” And Jesus said, “Go and do the same.”
|
|-
|38
|Now it came to pass, as they went, that he entered into a certain village: and a certain woman named Martha received him into her house.
|Now it so happened that, as they continued on their way, Jesus arrived at a village where a woman named Martha invited Him into her house.
|Perhaps surprising that a woman could be the owner of a house at that time - or should it be 'the house where she lived'?
|-
|39
|And she had a sister called Mary, which also sat at Jesus' feet, and heard his word.
|Martha had sister, Mary, who sat with her at Jesus' feet, and listened to his words.
|
|-
|40
|But Martha was cumbered about much serving, and came to him, and said, Lord, dost thou not care that my sister hath left me to serve alone? bid her therefore that she help me.
|But Martha was distracted, for she had to serve them all. She came to Jesus and asked, "Lord, don't you care that my sister has left me to do all the work by myself? Tell her to help me!"
|
|-
|41
|And Jesus answered and said unto her, Martha, Martha, thou art careful and troubled about many things:
|Jesus answered, "Martha, Martha, you are troubled about many things,
|
|-
|42
|But one thing is needful: and Mary hath chosen that good part, which shall not be taken away from her.
|but you need to keep in mind that Mary has chosen the good path, which won't be taken away from her.
|
|}

==Chapter 11==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|And it came to pass, that, as he was praying in a certain place, when he ceased, one of his disciples said unto him, Lord, teach us to pray, as John also taught his disciples.
|Once, Jesus was praying in a certain place, and when he finished, one of his students said, “Master, teach us to pray, like John the Baptist taught his students.
|Clarify John as John the Baptist.
|-
|2
|And he said unto them, When ye pray, say, Our Father which art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done, as in heaven, so in earth.
|He said to them, "When you pray, say: 'Our Father, who is in Heaven, your name is holy. May your kingdom come, may your will be done, on Earth as it is in Heaven.
|
|-
|3
|Give us day by day our daily bread.
|Give us every day our daily bread.
|
|-
|4
|And forgive us our sins; for we also forgive every one that is indebted to us. And lead us not into temptation; but deliver us from evil.
|And forgive us our sins, as we forgive those who sin against us. Do not lead us into temptation, but instead, save us from evil."
|
|-
|5
|And he said unto them, Which of you shall have a friend, and shall go unto him at midnight, and say unto him, Friend, lend me three loaves;
|And he said to them, "Which of you would go to a friend at midnight and say, 'Friend, lend me three loaves of bread
|
|-
|6
|For a friend of mine in his journey is come to me, and I have nothing to set before him?
|for a friend of mine, who is on a journey has come to me, and I have nothing to feed him?'
|
|-
|7
|And he from within shall answer and say, Trouble me not: the door is now shut, and my children are with me in bed; I cannot rise and give thee.
|And your friend inside will answer, 'Stop bothering me. I have locked the door and put my children to bed. I can't get up and give you anything now.'"
|
|-
|8
|I say unto you, Though he will not rise and give him, because he is his friend, yet because of his importunity he will rise and give him as many as he needeth.
|Let's face it, he will not get up and help because he is a friend, but because of the persistence he will get out of bed and turn over whatever is needed.
|tighten up wording further
|-
|9
|And I say unto you, Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you.
|I urge you, "Ask, and you shall receive, seek, and you shall find; knock, and it shall be opened for you.
|ἀνοίγω: open, but the "it" lacks an antecedent; this needs imiprovement
|-
|10
|For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened.
|
|
|-
|11
|If a son shall ask bread of any of you that is a father, will he give him a stone? or if he ask a fish, will he for a fish give him a serpent?
|Those of you that are fathers, if your son asks you for bread, do you give a stone? Or if he asks for a fish, would you give him a snake instead?
|
|-
|12
|Or if he shall ask an egg, will he offer him a scorpion?
|And if he asks for an egg, would you offer him a scorpion?
|
|-
|13
|If ye then, being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give the Holy Spirit to them that ask him?
|You are imperfect and know how to give good gifts to your children: how much more will your Father in heaven give to those who ask of him the Divine Guide?
|
|-
|14
|And he was casting out a devil, and it was dumb. And it came to pass, when the devil was gone out, the dumb spake; and the people wondered.
|And he was exorcising a demon, which was dumbstruck. When the demon was exorcised, it spoke; and the people were surprised.
|
|-
|15
|But some of them said, He casteth out devils through Beelzebub the chief of the devils.
|But some of the people said, He exorcises demons through Beelzebub, the chief of the demons.
|
|-
|16
|And others, tempting him, sought of him a sign from heaven.
|
|
|-
|17
|But he, knowing their thoughts, said unto them, Every kingdom divided against itself is brought to desolation; and a house divided against a house falleth.
|
|
|-
|18
|If Satan also be divided against himself, how shall his kingdom stand? because ye say that I cast out devils through Beelzebub.
|
|
|-
|19
|And if I by Beelzebub cast out devils, by whom do your sons cast them out? therefore shall they be your judges.
|
|
|-
|20
|But if I with the finger of God cast out devils, no doubt the kingdom of God is come upon you.
|
|
|-
|21
|When a strong man armed keepeth his palace, his goods are in peace:
|
|
|-
|22
|But when a stronger than he shall come upon him, and overcome him, he taketh from him all his armour wherein he trusted, and divideth his spoils.
|
|-
|23
|He that is not with me is against me: and he that gathereth not with me scattereth.
|
|-
|24
|When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest; and finding none, he saith, I will return unto my house whence I came out.
|
|-
|25
|And when he cometh, he findeth it swept and garnished.
|
|-
|26
|Then goeth he, and taketh to him seven other spirits more wicked than himself; and they enter in, and dwell there: and the last state of that man is worse than the first.
|
|-
|27
|And it came to pass, as he spake these things, a certain woman of the company lifted up her voice, and said unto him, Blessed is the womb that bare thee, and the paps which thou hast sucked.
|
|-
|28
|But he said, Yea rather, blessed are they that hear the word of God, and keep it.
|
|-
|29
|And when the people were gathered thick together, he began to say, This is an evil generation: they seek a sign; and there shall no sign be given it, but the sign of Jonas the prophet.
|
|-
|30
|For as Jonas was a sign unto the Ninevites, so shall also the Son of man be to this generation.
|
|-
|31
|The queen of the south shall rise up in the judgment with the men of this generation, and condemn them: for she came from the utmost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here.
|
|-
|32
|The men of Nineve shall rise up in the judgment with this generation, and shall condemn it: for they repented at the preaching of Jonas; and, behold, a greater than Jonas is here.
|
|-
|33
|No man, when he hath lighted a candle, putteth it in a secret place, neither under a bushel, but on a candlestick, that they which come in may see the light.
|
|-
|34
|The light of the body is the eye: therefore when thine eye is single, thy whole body also is full of light; but when thine eye is evil, thy body also is full of darkness.
|
|-
|35
|Take heed therefore that the light which is in thee be not darkness.
|
|
|-
|36
|If thy whole body therefore be full of light, having no part dark, the whole shall be full of light, as when the bright shining of a candle doth give thee light.
|
|
|-
|37
|And as he spake, a certain Pharisee besought him to dine with him: and he went in, and sat down to meat.
|
|
|-
|38
|And when the Pharisee saw it, he marvelled that he had not first washed before dinner.
|When the Pharisee saw this, he wondered why Jesus did not thoroughly wash his hands before eating.
|θαυμάζω: wonder rather than marvel; βαπτίζω: thoroughly wash in this context
|-
|39
|And the Lord said unto him, Now do ye Pharisees make clean the outside of the cup and the platter; but your inward part is full of ravening and wickedness.
|So the Lord explained, "Now you Pharisees clean the outside of the cup and platter, but inside you are filled with plunder and wickedness.
|ἁρπαγή: plunder.
|-
|40
|Ye fools, did not he that made that which is without make that which is within also?
|
|
|-
|41
|But rather give alms of such things as ye have; and, behold, all things are clean unto you.
|
|
|-
|42
|But woe unto you, Pharisees! for ye tithe mint and rue and all manner of herbs, and pass over judgment and the love of God: these ought ye to have done, and not to leave the other undone.
|
|
|-
|43
|Woe unto you, Pharisees! for ye love the uppermost seats in the synagogues, and greetings in the markets.
|
|
|-
|44
|Woe unto you, scribes and Pharisees, hypocrites! for ye are as graves which appear not, and the men that walk over them are not aware of them.
|
|
|-
|45
|Then answered one of the lawyers, and said unto him, Master, thus saying thou reproachest us also.
|
|
|-
|46
|And he said, Woe unto you also, ye lawyers! for ye lade men with burdens grievous to be borne, and ye yourselves touch not the burdens with one of your fingers.
|
|
|-
|47
|Woe unto you! for ye build the sepulchres of the prophets, and your fathers killed them.
|
|
|-
|48
|Truly ye bear witness that ye allow the deeds of your fathers: for they indeed killed them, and ye build their sepulchres.
|
|
|-
|49
|Therefore also said the wisdom of God, I will send them prophets and apostles, and some of them they shall slay and persecute:
|
|
|-
|50
|That the blood of all the prophets, which was shed from the foundation of the world, may be required of this generation;
|
|
|-
|51
|From the blood of Abel unto the blood of Zacharias, which perished between the altar and the temple: verily I say unto you, It shall be required of this generation.
|
|
|-
|52
|Woe unto you, lawyers! for ye have taken away the key of knowledge: ye entered not in yourselves, and them that were entering in ye hindered.
|
|
|-
|53
|And as he said these things unto them, the scribes and the Pharisees began to urge him vehemently, and to provoke him to speak of many things:
|
|
|-
|54
|Laying wait for him, and seeking to catch something out of his mouth, that they might accuse him.
|
|
|}

==Chapter 12==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|In the mean time, when there were gathered together an innumerable multitude of people, insomuch that they trode one upon another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy.
|
|
|-
|2
|For there is nothing covered, that shall not be revealed; neither hid, that shall not be known.
|
|
|-
|3
|Therefore whatsoever ye have spoken in darkness shall be heard in the light; and that which ye have spoken in the ear in closets shall be proclaimed upon the housetops.
|
|
|-
|4
|And I say unto you my friends, Be not afraid of them that kill the body, and after that have no more that they can do.
|
|
|-
|5
|But I will forewarn you whom ye shall fear: Fear him, which after he hath killed hath power to cast into hell; yea, I say unto you, Fear him.
|
|
|-
|6
|Are not five sparrows sold for two farthings, and not one of them is forgotten before God?
|
|
|-
|7
|But even the very hairs of your head are all numbered. Fear not therefore: ye are of more value than many sparrows.
|
|
|-
|8
|Also I say unto you, Whosoever shall confess me before men, him shall the Son of man also confess before the angels of God:
|
|
|-
|9
|But he that denieth me before men shall be denied before the angels of God.
|
|
|-
|10
|And whosoever shall speak a word against the Son of man, it shall be forgiven him: but unto him that blasphemeth against the Holy Ghost it shall not be forgiven.
|
|
|-
|11
|And when they bring you unto the synagogues, and unto magistrates, and powers, take ye no thought how or what thing ye shall answer, or what ye shall say:
|
|
|-
|12
|For the Holy Ghost shall teach you in the same hour what ye ought to say.
|
|
|-
|13
|And one of the company said unto him, Master, speak to my brother, that he divide the inheritance with me.
|
|
|-
|14
|And he said unto him, Man, who made me a judge or a divider over you?
|
|
|-
|15
|And he said unto them, Take heed, and beware of covetousness: for a man's life consisteth not in the abundance of the things which he possesseth.
|
|
|-
|16
|And he spake a parable unto them, saying, The ground of a certain rich man brought forth plentifully:
|
|
|-
|17
|And he thought within himself, saying, What shall I do, because I have no room where to bestow my fruits?
|
|
|-
|18
|And he said, This will I do: I will pull down my barns, and build greater; and there will I bestow all my fruits and my goods.
|
|
|-
|19
|And I will say to my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry.
|
|
|-
|20
|But God said unto him, Thou fool, this night thy soul shall be required of thee: then whose shall those things be, which thou hast provided?
|
|
|-
|21
|So is he that layeth up treasure for himself, and is not rich toward God.
|
|
|-
|22
|And he said unto his disciples, Therefore I say unto you, Take no thought for your life, what ye shall eat; neither for the body, what ye shall put on.
|
|
|-
|23
|The life is more than meat, and the body is more than raiment.
|
|
|-
|24
|Consider the ravens: for they neither sow nor reap; which neither have storehouse nor barn; and God feedeth them: how much more are ye better than the fowls?
|
|
|-
|25
|And which of you with taking thought can add to his stature one cubit?
|
|
|-
|26
|If ye then be not able to do that thing which is least, why take ye thought for the rest?
|
|
|-
|27
|Consider the lilies how they grow: they toil not, they spin not; and yet I say unto you, that Solomon in all his glory was not arrayed like one of these.
|
|
|-
|28
|If then God so clothe the grass, which is to day in the field, and to morrow is cast into the oven; how much more will he clothe you, O ye of little faith?
|
|
|-
|29
|And seek not ye what ye shall eat, or what ye shall drink, neither be ye of doubtful mind.
|
|
|-
|30
|For all these things do the nations of the world seek after: and your Father knoweth that ye have need of these things.
|
|
|-
|31
|But rather seek ye the kingdom of God; and all these things shall be added unto you.
|
|
|-
|32
|Fear not, little flock; for it is your Father's good pleasure to give you the kingdom.
|
|
|-
|33
|Sell that ye have, and give alms; provide yourselves bags which wax not old, a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth.
|
|
|-
|34
|For where your treasure is, there will your heart be also.
|
|
|-
|35
|Let your loins be girded about, and your lights burning;
|
|
|-
|36
|And ye yourselves like unto men that wait for their lord, when he will return from the wedding; that when he cometh and knocketh, they may open unto him immediately.
|
|
|-
|37
|Blessed are those servants, whom the lord when he cometh shall find watching: verily I say unto you, that he shall gird himself, and make them to sit down to meat, and will come forth and serve them.
|
|
|-
|38
|And if he shall come in the second watch, or come in the third watch, and find them so, blessed are those servants.
|
|
|-
|39
|And this know, that if the goodman of the house had known what hour the thief would come, he would have watched, and not have suffered his house to be broken through.
|
|
|-
|40
|Be ye therefore ready also: for the Son of man cometh at an hour when ye think not.
|
|
|-
|41
|Then Peter said unto him, Lord, speakest thou this parable unto us, or even to all?
|
|
|-
|42
|And the Lord said, Who then is that faithful and wise steward, whom his lord shall make ruler over his household, to give them their portion of meat in due season?
|
|
|-
|43
|Blessed is that servant, whom his lord when he cometh shall find so doing.
|
|
|-
|44
|Of a truth I say unto you, that he will make him ruler over all that he hath.
|
|
|-
|45
|But and if that servant say in his heart, My lord delayeth his coming; and shall begin to beat the menservants and maidens, and to eat and drink, and to be drunken;
|
|
|-
|46
|The lord of that servant will come in a day when he looketh not for him, and at an hour when he is not aware, and will cut him in sunder, and will appoint him his portion with the unbelievers.
|
|
|-
|47
|And that servant, which knew his lord's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes.
|
|
|-
|48
|But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes. For unto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him they will ask the more.
|
|
|-
|49
|I am come to send fire on the earth; and what will I if it be already kindled?
|
|
|-
|50
|But I have a baptism to be baptized with; and how am I straitened till it be accomplished!
|
|
|-
|51
|Suppose ye that I am come to give peace on earth? I tell you, Nay; but rather division:
|
|
|-
|52
|For from henceforth there shall be five in one house divided, three against two, and two against three.
|
|
|-
|53
|The father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother; the mother in law against her daughter in law, and the daughter in law against her mother in law.
|
|
|-
|54
|And he said also to the people, When ye see a cloud rise out of the west, straightway ye say, There cometh a shower; and so it is.
|
|
|-
|55
|And when ye see the south wind blow, ye say, There will be heat; and it cometh to pass.
|
|
|-
|56
|Ye hypocrites, ye can discern the face of the sky and of the earth; but how is it that ye do not discern this time?
|
|
|-
|57
|Yea, and why even of yourselves judge ye not what is right?
|
|
|-
|58
|When thou goest with thine adversary to the magistrate, as thou art in the way, give diligence that thou mayest be delivered from him; lest he hale thee to the judge, and the judge deliver thee to the officer, and the officer cast thee into prison.
|
|
|-
|59
|I tell thee, thou shalt not depart thence, till thou hast paid the very last mite.
|
|
|}

==Chapter 13==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|There were present at that season some that told him of the Galilaeans, whose blood Pilate had mingled with their sacrifices.
|
|
|-
|2
|And Jesus answering said unto them, Suppose ye that these Galilaeans were sinners above all the Galilaeans, because they suffered such things?
|
|
|-
|3
|I tell you, Nay: but, except ye repent, ye shall all likewise perish.
|
|
|-
|4
|Or those eighteen, upon whom the tower in Siloam fell, and slew them, think ye that they were sinners above all men that dwelt in Jerusalem?
|
|
|-
|5
|I tell you, Nay: but, except ye repent, ye shall all likewise perish.
|
|
|-
|6
|He spake also this parable; A certain man had a fig tree planted in his vineyard; and he came and sought fruit thereon, and found none.
|He taught this parable: "A man had a fig tree planted in his vineyard, but could find no fruit on it.
|
|-
|7
|Then said he unto the dresser of his vineyard, Behold, these three years I come seeking fruit on this fig tree, and find none: cut it down; why cumbereth it the ground?
|So he said to his manager of the vineyard, 'Look, for three year I've sought fruit from this fig tree, but found none. Chop it down! Why burden the soil with it?'
|
|-
|8
|And he answering said unto him, Lord, let it alone this year also, till I shall dig about it, and dung it:
|The manager answered, 'Lord, let it be for this year again, so I can spread manure around it.
|modern versions replace "manure" with "fertilizer", but that obscures the lowliness of man compared to God.
|-
|9
|And if it bear fruit, well: and if not, then after that thou shalt cut it down.
|And if it bears fruit, fine; if not, then we shall chop it down.'"
|
|-
|10
|And he was teaching in one of the synagogues on the sabbath.
|
|
|-
|11
|And, behold, there was a woman which had a spirit of infirmity eighteen years, and was bowed together, and could in no wise lift up herself.
|
|
|-
|12
|And when Jesus saw her, he called her to him, and said unto her, Woman, thou art loosed from thine infirmity.
|
|
|-
|13
|And he laid his hands on her: and immediately she was made straight, and glorified God.
|
|
|-
|14
|And the ruler of the synagogue answered with indignation, because that Jesus had healed on the sabbath day, and said unto the people, There are six days in which men ought to work: in them therefore come and be healed, and not on the sabbath day.
|
|
|-
|15
|The Lord then answered him, and said, Thou hypocrite, doth not each one of you on the sabbath loose his ox or his ass from the stall, and lead him away to watering?
|
|
|-
|16
|And ought not this woman, being a daughter of Abraham, whom Satan hath bound, lo, these eighteen years, be loosed from this bond on the sabbath day?
|
|
|-
|17
|And when he had said these things, all his adversaries were ashamed: and all the people rejoiced for all the glorious things that were done by him.
|
|
|-
|18
|Then said he, Unto what is the kingdom of God like? and whereunto shall I resemble it?
|
|
|-
|19
|It is like a grain of mustard seed, which a man took, and cast into his garden; and it grew, and waxed a great tree; and the fowls of the air lodged in the branches of it.
|
|
|-
|20
|And again he said, Whereunto shall I liken the kingdom of God?
|
|
|-
|21
|It is like leaven, which a woman took and hid in three measures of meal, till the whole was leavened.
|
|
|-
|22
|And he went through the cities and villages, teaching, and journeying toward Jerusalem.
|
|
|-
|23
|Then said one unto him, Lord, are there few that be saved? And he said unto them,
|
|
|-
|24
|Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able.
|
|
|-
|25
|When once the master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us; and he shall answer and say unto you, I know you not whence ye are:
|
|
|-
|26
|Then shall ye begin to say, We have eaten and drunk in thy presence, and thou hast taught in our streets.
|
|
|-
|27
|But he shall say, I tell you, I know you not whence ye are; depart from me, all ye workers of iniquity.
|
|
|-
|28
|There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and you yourselves thrust out.
|
|
|-
|29
|And they shall come from the east, and from the west, and from the north, and from the south, and shall sit down in the kingdom of God.
|
|
|-
|30
|And, behold, there are last which shall be first, and there are first which shall be last.
|
|
|-
|31
|The same day there came certain of the Pharisees, saying unto him, Get thee out, and depart hence: for Herod will kill thee.
|
|
|-
|32
|And he said unto them, Go ye, and tell that fox, Behold, I cast out devils, and I do cures to day and to morrow, and the third day I shall be perfected.
|
|
|-
|33
|Nevertheless I must walk to day, and to morrow, and the day following: for it cannot be that a prophet perish out of Jerusalem.
|
|
|-
|34
|O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee; how often would I have gathered thy children together, as a hen doth gather her brood under her wings, and ye would not!
|
|
|-
|35
|Behold, your house is left unto you desolate: and verily I say unto you, Ye shall not see me, until the time come when ye shall say, Blessed is he that cometh in the name of the Lord.
|
|
|}

==Chapter 14==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|And it came to pass, as he went into the house of one of the chief Pharisees to eat bread on the sabbath day, that they watched him.
|
|
|-
|2
|And, behold, there was a certain man before him which had the dropsy.
|
|
|-
|3
|And Jesus answering spake unto the lawyers and Pharisees, saying, Is it lawful to heal on the sabbath day?
|
|
|-
|4
|And they held their peace. And he took him, and healed him, and let him go;
|
|
|-
|5
|And answered them, saying, Which of you shall have an ass or an ox fallen into a pit, and will not straightway pull him out on the sabbath day?
|
|
|-
|6
|And they could not answer him again to these things.
|
|
|-
|7
|And he put forth a parable to those which were bidden, when he marked how they chose out the chief rooms; saying unto them,
|
|
|-
|8
|When thou art bidden of any man to a wedding, sit not down in the highest room; lest a more honourable man than thou be bidden of him;
|
|
|-
|9
|And he that bade thee and him come and say to thee, Give this man place; and thou begin with shame to take the lowest room.
|
|
|-
|10
|But when thou art bidden, go and sit down in the lowest room; that when he that bade thee cometh, he may say unto thee, Friend, go up higher: then shalt thou have worship in the presence of them that sit at meat with thee.
|
|
|-
|11
|For whosoever exalteth himself shall be abased; and he that humbleth himself shall be exalted.
|
|
|-
|12
|Then said he also to him that bade him, When thou makest a dinner or a supper, call not thy friends, nor thy brethren, neither thy kinsmen, nor thy rich neighbours; lest they also bid thee again, and a recompence be made thee.
|
|
|-
|13
|But when thou makest a feast, call the poor, the maimed, the lame, the blind:
|
|
|-
|14
|And thou shalt be blessed; for they cannot recompense thee: for thou shalt be recompensed at the resurrection of the just.
|
|
|-
|15
|And when one of them that sat at meat with him heard these things, he said unto him, Blessed is he that shall eat bread in the kingdom of God.
|
|
|-
|16
|Then said he unto him, A certain man made a great supper, and bade many:
|
|
|-
|17
|And sent his servant at supper time to say to them that were bidden, Come; for all things are now ready.
|
|
|-
|18
|And they all with one consent began to make excuse. The first said unto him, I have bought a piece of ground, and I must needs go and see it: I pray thee have me excused.
|
|
|-
|19
|And another said, I have bought five yoke of oxen, and I go to prove them: I pray thee have me excused.
|
|
|-
|20
|And another said, I have married a wife, and therefore I cannot come.
|
|
|-
|21
|So that servant came, and shewed his lord these things. Then the master of the house being angry said to his servant, Go out quickly into the streets and lanes of the city, and bring in hither the poor, and the maimed, and the halt, and the blind.
|
|
|-
|22
|And the servant said, Lord, it is done as thou hast commanded, and yet there is room.
|
|
|-
|23
|And the lord said unto the servant, Go out into the highways and hedges, and compel them to come in, that my house may be filled.
|
|
|-
|24
|For I say unto you, That none of those men which were bidden shall taste of my supper.
|
|
|-
|25
|And there went great multitudes with him: and he turned, and said unto them,
|
|
|-
|26
|If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple.
|
|
|-
|27
|And whosoever doth not bear his cross, and come after me, cannot be my disciple.
|
|
|-
|28
|For which of you, intending to build a tower, sitteth not down first, and counteth the cost, whether he have sufficient to finish it?
|
|
|-
|29
|Lest haply, after he hath laid the foundation, and is not able to finish it, all that behold it begin to mock him,
|
|
|-
|30
|Saying, This man began to build, and was not able to finish.
|
|
|-
|31
|Or what king, going to make war against another king, sitteth not down first, and consulteth whether he be able with ten thousand to meet him that cometh against him with twenty thousand?
|
|
|-
|32
|Or else, while the other is yet a great way off, he sendeth an ambassage, and desireth conditions of peace.
|
|
|-
|33
|So likewise, whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple.
|
|
|-
|34
|Salt is good: but if the salt have lost his savour, wherewith shall it be seasoned?
|
|
|-
|35
|It is neither fit for the land, nor yet for the dunghill; but men cast it out. He that hath ears to hear, let him hear.
|
|
|}

==Chapter 15==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|Then drew near unto him all the publicans and sinners for to hear him.
|
|
|-
|2
|And the Pharisees and scribes murmured, saying, This man receiveth sinners, and eateth with them.
|
|
|-
|3
|And he spake this parable unto them, saying,
|
|
|-
|4
|What man of you, having an hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it?
|
|
|-
|5
|And when he hath found it, he layeth it on his shoulders, rejoicing.
|
|
|-
|6
|And when he cometh home, he calleth together his friends and neighbours, saying unto them, Rejoice with me; for I have found my sheep which was lost.
|
|
|-
|7
|I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance.
|
|
|-
|8
|Either what woman having ten pieces of silver, if she lose one piece, doth not light a candle, and sweep the house, and seek diligently till she find it?
|
|
|-
|9
|And when she hath found it, she calleth her friends and her neighbours together, saying, Rejoice with me; for I have found the piece which I had lost.
|
|
|-
|10
|Likewise, I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth.
|
|
|-
|11
|And he said, A certain man had two sons:
|Jesus said, "A man had two sons.
|
|-
|12
|And the younger of them said to his father, Father, give me the portion of goods that falleth to me. And he divided unto them his living.
|The younger son said to his father, 'Father, give me my share of your inheritance.' And his father gave him half of his wealth.
|
|-
|13
|And not many days after the younger son gathered all together, and took his journey into a far country, and there wasted his substance with riotous living.
|Soon afterward the younger son took everything he could and left for a distant land, where he wasted his life with women and booze.
|
|-
|14
|And when he had spent all, there arose a mighty famine in that land; and he began to be in want.
|But after he had lost everything, a terrible famine struck the land, he began to go hungry.
|
|-
|15
|And he went and joined himself to a citizen of that country; and he sent him into his fields to feed swine.
|He latched onto a citizen there, who sent him into his fields to feed the pigs.
|
|-
|16
|And he would fain have filled his belly with the husks that the swine did eat: and no man gave unto him.
|And he would have given anything to eat the same food that the pigs enjoyed, yet no man gave him anything.
|
|-
|17
|And when he came to himself, he said, How many hired servants of my father's have bread enough and to spare, and I perish with hunger!
|He came to his senses, saying, 'How many of my father's servants have plenty of bread, and yet I'm starving to death!'
|
|-
|18
|I will arise and go to my father, and will say unto him, Father, I have sinned against heaven, and before thee,
|
|
|-
|19
|And am no more worthy to be called thy son: make me as one of thy hired servants.
|
|
|-
|20
|And he arose, and came to his father. But when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him.
|
|
|-
|21
|And the son said unto him, Father, I have sinned against heaven, and in thy sight, and am no more worthy to be called thy son.
|
|
|-
|22
|But the father said to his servants, Bring forth the best robe, and put it on him; and put a ring on his hand, and shoes on his feet:
|
|
|-
|23
|And bring hither the fatted calf, and kill it; and let us eat, and be merry:
|
|
|-
|24
|For this my son was dead, and is alive again; he was lost, and is found. And they began to be merry.
|
|
|-
|25
|Now his elder son was in the field: and as he came and drew nigh to the house, he heard musick and dancing.
|
|
|-
|26
|And he called one of the servants, and asked what these things meant.
|
|
|-
|27
|And he said unto him, Thy brother is come; and thy father hath killed the fatted calf, because he hath received him safe and sound.
|
|
|-
|28
|And he was angry, and would not go in: therefore came his father out, and intreated him.
|
|
|-
|29
|And he answering said to his father, Lo, these many years do I serve thee, neither transgressed I at any time thy commandment: and yet thou never gavest me a kid, that I might make merry with my friends:
|
|
|-
|30
|But as soon as this thy son was come, which hath devoured thy living with harlots, thou hast killed for him the fatted calf.
|
|
|-
|31
|And he said unto him, Son, thou art ever with me, and all that I have is thine.
|
|
|-
|32
|It was meet that we should make merry, and be glad: for this thy brother was dead, and is alive again; and was lost, and is found.
|
|
|}

==Chapter 16==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|And he said also unto his disciples, There was a certain rich man, which had a steward; and the same was accused unto him that he had wasted his goods.
|
|
|-
|2
|And he called him, and said unto him, How is it that I hear this of thee? give an account of thy stewardship; for thou mayest be no longer steward.
|
|
|-
|3
|Then the steward said within himself, What shall I do? for my lord taketh away from me the stewardship: I cannot dig; to beg I am ashamed.
|
|
|-
|4
|I am resolved what to do, that, when I am put out of the stewardship, they may receive me into their houses.
|
|
|-
|5
|So he called every one of his lord's debtors unto him, and said unto the first, How much owest thou unto my lord?
|
|
|-
|6
|And he said, An hundred measures of oil. And he said unto him, Take thy bill, and sit down quickly, and write fifty.
|
|
|-
|7
|Then said he to another, And how much owest thou? And he said, An hundred measures of wheat. And he said unto him, Take thy bill, and write fourscore.
|
|
|-
|8
|And the lord commended the unjust steward, because he had done wisely: for the children of this world are in their generation wiser than the children of light.
|
|
|-
|9
|And I say unto you, Make to yourselves friends of the mammon of unrighteousness; that, when ye fail, they may receive you into everlasting habitations.
|
|
|-
|10
|He that is faithful in that which is least is faithful also in much: and he that is unjust in the least is unjust also in much.
|
|
|-
|11
|If therefore ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches?
|
|
|-
|12
|And if ye have not been faithful in that which is another man's, who shall give you that which is your own?
|
|
|-
|13
|No servant can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.
|
|
|-
|14
|And the Pharisees also, who were covetous, heard all these things: and they derided him.
|
|
|-
|15
|And he said unto them, Ye are they which justify yourselves before men; but God knoweth your hearts: for that which is highly esteemed among men is abomination in the sight of God.
|
|
|-
|16
|The law and the prophets were until John: since that time the kingdom of God is preached, and every man presseth into it.
|
|
|-
|17
|And it is easier for heaven and earth to pass, than one tittle of the law to fail.
|
|
|-
|18
|Whosoever putteth away his wife, and marrieth another, committeth adultery: and whosoever marrieth her that is put away from her husband committeth adultery.
|
|
|-
|19
|There was a certain rich man, which was clothed in purple and fine linen, and fared sumptuously every day:
|
|
|-
|20
|And there was a certain beggar named Lazarus, which was laid at his gate, full of sores,
|
|
|-
|21
|And desiring to be fed with the crumbs which fell from the rich man's table: moreover the dogs came and licked his sores.
|
|
|-
|22
|And it came to pass, that the beggar died, and was carried by the angels into Abraham's bosom: the rich man also died, and was buried;
|
|
|-
|23
|And in hell he lift up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom.
|
|
|-
|24
|And he cried and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I am tormented in this flame.
|
|
|-
|25
|But Abraham said, Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented.
|
|
|-
|26
|And beside all this, between us and you there is a great gulf fixed: so that they which would pass from hence to you cannot; neither can they pass to us, that would come from thence.
|
|
|-
|27
|Then he said, I pray thee therefore, father, that thou wouldest send him to my father's house:
|
|
|-
|28
|For I have five brethren; that he may testify unto them, lest they also come into this place of torment.
|
|
|-
|29
|Abraham saith unto him, They have Moses and the prophets; let them hear them.
|
|
|-
|30
|And he said, Nay, father Abraham: but if one went unto them from the dead, they will repent.
|
|
|-
|31
|And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.
|
|
|}

[[Luke 17-24 (Translated)]]

[[Category:Conservative Bible]]

Luke 9-16 (Translated)

2009-12-22T03:50:59Z

Cambrian: /* Chapter 11 */

==Chapter 9==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|Then he called his twelve disciples together, and gave them power and authority over all devils, and to cure diseases.
|Then Jesus called his twelve best students together, and gave them the power and authority to expel demons and to cure disease.
|The Greek is δαιμονια, which means demons, not the Devil.
|-
|2
|And he sent them to preach the kingdom of God, and to heal the sick.
|He sent them to proclaim the kingdom of God and to heal to sick.
|
|-
|3
|And he said unto them, Take nothing for your journey, neither staves, nor scrip, neither bread, neither money; neither have two coats apiece.
|He said to them, “Take nothing but the barest of essentials on your travels, not a stick, bag, food, money or a spare coat.
|
|-
|4
|And whatsoever house ye enter into, there abide, and thence depart.
|And whatever house you enter, stay there until you leave that town.
|
|-
|5
|And whosoever will not receive you, when ye go out of that city, shake off the very dust from your feet for a testimony against them.
|If the people will not let you stay, when you leave the city, shake the dust off your feet as evidence.”
|
|-
|6
|And they departed, and went through the towns, preaching the gospel, and healing every where.
|So they departed, going through all the towns, spreading the good news and healing everywhere.
|I think spreading is probably better than the stilted 'proclaiming'
|-
|7
|Now Herod the tetrarch heard of all that was done by him: and he was perplexed, because that it was said of some, that John was risen from the dead;
|Now [[Herod Antipas]], tetrarch of the region, heard about everything Jesus had done, and he was confused, because some said that John the Baptist had risen from the dead,
|
|-
|8
|And of some, that Elias had appeared; and of others, that one of the old prophets was risen again.
|some that [[Elijah]] had reappeared, and others that another of the ancient prophets had been resurrected
|
|-
|9
|And Herod said, John have I beheaded: but who is this, of whom I hear such things? And he desired to see him.
|And Herod said, “I had [[John the Baptist]] executed, but who is this man I hear all these things about, then?” And he wanted to see Him.
|
|-
|10
|And the apostles, when they were returned, told him all that they had done. And he took them, and went aside privately into a desert place belonging to the city called Bethsaida.
|When His students returned to Jesus, they told Him everything they had done. Then He took them with Him, and they went privately into the desert near the city of Bethsaida.
|
|-
|11
|And the people, when they knew it, followed him: and he received them, and spake unto them of the kingdom of God, and healed them that had need of healing.
|The people, when they discovered this, followed Him there, and so He met them, and spoke to them about the Kingdom of God, and healed those of them that were unwell.
|
|-
|12
|And when the day began to wear away, then came the twelve, and said unto him, Send the multitude away, that they may go into the towns and country round about, and lodge, and get victuals: for we are here in a desert place.
|As the day drew to an end, His twelve best students came up to Him, and said, “Send the crowd away, so that they can go into the settlements near here, to find food and a place to sleep, because we are in a desert here.”
|
|-
|13
|But he said unto them, Give ye them to eat. And they said, We have no more but five loaves and two fishes; except we should go and buy meat for all this people.
|But He said to them, “Give them something to eat.” And they said, “We have only five loaves of bread and two fish, unless we were to go and buy food for everyone.”
|
|-
|14
|For they were about five thousand men. And he said to his disciples, Make them sit down by fifties in a company.
|For there were about five thousand men in that place. So Jesus said to His students, “Make them sit down in groups of fifty.”
|
|-
|15
|And they did so, and made them all sit down.
|So they made everyone sit down.
|
|-
|16
|Then he took the five loaves and the two fishes, and looking up to heaven, he blessed them, and brake, and gave to the disciples to set before the multitude.
|Then Jesus took the five loaves and the two fish, and while looking up to Heaven, blessed them, and then passed them to His students to give to the crowd.
|
|-
|17
|And they did eat, and were all filled: and there was taken up of fragments that remained to them twelve baskets.
|The whole crowd ate until they were satisfied, and the remains of the meal filled twelve baskets.
|
|-
|18
|And it came to pass, as he was alone praying, his disciples were with him: and he asked them, saying, Whom say the people that I am?
|When Jesus was away from the crowds, praying, and His best students were with Him, He asked them, “Who do the people say I am?”
|
|-
|19
|They answering said, John the Baptist; but some say, Elias; and others say, that one of the old prophets is risen again.
|They answered, “John the Baptist, but some say Elijah, and others one of the ancient prophets resurrected.”
|
|-
|20
|He said unto them, But whom say ye that I am? Peter answering said, The Christ of God.
|And He said to them, “But who do you say I am?” Peter answered, “The Messiah of God.”
|
|-
|21
|And he straitly charged them, and commanded them to tell no man that thing;
|Then Jesus warned and commanded them not to tell anyone this.
|
|-
|22
|Saying, The Son of man must suffer many things, and be rejected of the elders and chief priests and scribes, and be slain, and be raised the third day.
|Saying, “The Son of man must endure many things, and be rejected by the elders, chief priest and scribes, and be killed, and be resurrected on the third day.”
|’chief priests’ is easy to understand, but ‘elders’ and ‘scribes’ may not carry the original meaning to the modern reader.
|-
|23
|And he said to them all, If any man will come after me, let him deny himself, and take up his cross daily, and follow me.
|And He said to all of them, “If any man wants to come after me, he should deny himself, carry his cross daily, and follow me.
|
|-
|24
|For whosoever will save his life shall lose it: but whosoever will lose his life for my sake, the same shall save it.
|For whoever tries to save his life will lose it, but anyone who loses his life for me will save it.
|
|-
|25
|For what is a man advantaged, if he gain the whole world, and lose himself, or be cast away?
|For what benefit is it to a man, if he gains the whole world, but loses himself?
|
|-
|26
|For whosoever shall be ashamed of me and of my words, of him shall the Son of man be ashamed, when he shall come in his own glory, and in his Father's, and of the holy angels.
|For if anyone is ashamed of Me and My words, the Son of man will be ashamed of him, when He comes in His glory and the glory of His Father, and the glory of the holy angels.
|
|-
|27
|But I tell you of a truth, there be some standing here, which shall not taste of death, till they see the kingdom of God.
|But this is the truth, there are some standing here who will not die before the see the Kingdom of God.
|
|-
|28
|And it came to pass about an eight days after these sayings, he took Peter and John and James, and went up into a mountain to pray.
|About eight days after Jesus said this, He took Peter, John and James, and they went up onto a mountain to pray.
|
|-
|29
|And as he prayed, the fashion of his countenance was altered, and his raiment was white and glistering.
|As He prayed, His face seemed to change, and his clothing shone white.
|
|-
|30
|And, behold, there talked with him two men, which were Moses and Elias:
|And He spoke with two men, Moses and Elijah,
|
|-
|31
|Who appeared in glory, and spake of his decease which he should accomplish at Jerusalem.
|who appeared surrounded by splendour, and they spoke of His death, which was soon to occur in Jerusalem.
|
|-
|32
|But Peter and they that were with him were heavy with sleep: and when they were awake, they saw his glory, and the two men that stood with him.
|But Peter and the others with Him were asleep, and when they awoke, they saw His glory and the two men that were with Him.
|
|-
|33
|And it came to pass, as they departed from him, Peter said unto Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elias: not knowing what he said.
|As the men were leaving, Peter said to Jesus, “Teacher, it is good that we are here, let us build three shrines, one for You, one for Moses and one for Elijah,” for Peter did not know what he was saying.
|
|-
|34
|While he thus spake, there came a cloud, and overshadowed them: and they feared as they entered into the cloud.
|While Peter was speaking, a cloud appeared around them, and they were afraid as it covered them.
|
|-
|35
|And there came a voice out of the cloud, saying, This is my beloved Son: hear him.
|And a voice came out of the cloud, saying, “This is My beloved Son, listen to him.”
|
|-
|36
|And when the voice was past, Jesus was found alone. And they kept it close, and told no man in those days any of those things which they had seen.
|When the voice had spoken, they saw that Jesus was alone. The students kept this secret, and told no man what they had seen.
|
|-
|37
|And it came to pass, that on the next day, when they were come down from the hill, much people met him.
|The next day, when they had come down from the hill, a crowd of people came to meet Him.
|
|-
|38
|And, behold, a man of the company cried out, saying, Master, I beseech thee, look upon my son: for he is mine only child.
|One of the men called out, “Teacher, please, look at my son, because he is my only child.
|
|-
|39
|And, lo, a spirit taketh him, and he suddenly crieth out; and it teareth him that he foameth again, and bruising him hardly departeth from him.
|A demon enters him, and he suddenly cries, and it makes him foam at the mouth and injures him, and it hardly ever leaves him.
|
|-
|40
|And I besought thy disciples to cast him out; and they could not.
|I asked your students to expelled the demon, but they could not.”
|
|-
|41
|And Jesus answering said, O faithless and perverse generation, how long shall I be with you, and suffer you? Bring thy son hither.
|Jesus answered, “You unbelieving and disobedient generation, how long will I have to put up with you? Bring your son here.”
|
|-
|42
|And as he was yet a coming, the devil threw him down, and tare him. And Jesus rebuked the unclean spirit, and healed the child, and delivered him again to his father.
|So as he was coming, the demon threw him to the ground and injured him. And Jesus expelled the demon, healed the child, and gave him back to his father.
|
|-
|43
|And they were all amazed at the mighty power of God. But while they wondered every one at all things which Jesus did, he said unto his disciples,
|And the crowd were all amazed by the power of the Lord. But while they were astonished at what Jesus had done, He said to His students,
|
|-
|44
|Let these sayings sink down into your ears: for the Son of man shall be delivered into the hands of men.
|”Listen carefully to Me: The Son of man will be delivered into the power of men.”
|
|-
|45
|But they understood not this saying, and it was hid from them, that they perceived it not: and they feared to ask him of that saying.
|But they did not understand what He meant, and they were too afraid to ask Him.
|
|-
|46
|Then there arose a reasoning among them, which of them should be greatest.
|An argument started among the twelve best students of Jesus, about which one of them would be the greatest.
|
|-
|47
|And Jesus, perceiving the thought of their heart, took a child, and set him by him,
|Then Jesus, seeing what they were thinking, had a child stand beside Him.
|
|-
|48
|And said unto them, Whosoever shall receive this child in my name receiveth me: and whosoever shall receive me receiveth him that sent me: for he that is least among you all, the same shall be great.
|He said to them, “Whoever receives this child in My name receives Me, and whoever receives Me receives Him that sent Me. The one who is the least important of you, he will be the greatest.”
|
|-
|49
|And John answered and said, Master, we saw one casting out devils in thy name; and we forbad him, because he followeth not with us.
|And John answered, “Teacher, we saw a man expelling demons in Your name, and we ordered him to stop, because he did not follow You with us.”
|
|-
|50
|And Jesus said unto him, Forbid him not: for he that is not against us is for us.
|And Jesus replied, “Do not obstruct him, for anyone who is not against us is on our side.”
|
|-
|51
|And it came to pass, when the time was come that he should be received up, he stedfastly set his face to go to Jerusalem,
|As the time for Jesus to be received in Heaven grew near, He faithfully journeyed towards Jerusalem.
|
|-
|52
|And sent messengers before his face: and they went, and entered into a village of the Samaritans, to make ready for him.
|And He sent messengers ahead of Him, and they entered a village of Samaritans, to prepare it for Him.
|
|-
|53
|And they did not receive him, because his face was as though he would go to Jerusalem.
|However, the people of the village would not let Him stay, because He was going to Jerusalem.
|
|-
|54
|And when his disciples James and John saw this, they said, Lord, wilt thou that we command fire to come down from heaven, and consume them, even as Elias did?
|And James and John saw this, and asked, “Teacher, will you call fire down from Heaven to burn the village, like Elijah did?”
|
|-
|55
|But he turned, and rebuked them, and said, Ye know not what manner of spirit ye are of.
|But Jesus reprimanded them, saying, “You do not what kind of spirit you are,
|
|-
|56
|For the Son of man is not come to destroy men's lives, but to save them. And they went to another village.
|for the Son of man has not come to take men’s lives, but to save them.” And they went on to another village.
|
|-
|57
|And it came to pass, that, as they went in the way, a certain man said unto him, Lord, I will follow thee whithersoever thou goest.
|And as they were traveling, a man said to Jesus, “Teacher, I will follow you wherever you go.”
|
|-
|58
|And Jesus said unto him, Foxes have holes, and birds of the air have nests; but the Son of man hath not where to lay his head.
|And Jesus said to him, “Foxes have holes, birds have nests, but the Son of man has nowhere to sleep.”
|
|-
|59
|And he said unto another, Follow me. But he said, Lord, suffer me first to go and bury my father.
|And He said to another, “Follow me.” But the man said, “Teacher, allow me to bury my father first.”
|
|-
|60
|Jesus said unto him, Let the dead bury their dead: but go thou and preach the kingdom of God.
|And Jesus said to him, “Let the dead bury the dead, but you should go and proclaim the kingdom of God.”
|
|-
|61
|And another also said, Lord, I will follow thee; but let me first go bid them farewell, which are at home at my house.
|And another said, “Teacher, I will follow you, but let me go and say goodbye to my family.
|
|-
|62
|And Jesus said unto him, No man, having put his hand to the plough, and looking back, is fit for the kingdom of God.
|And Jesus said to him, “No man, who first starts to plough, and then looks back is worthy of the Kingdom of God.”
|
|}

==Chapter 10==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|After these things the Lord appointed other seventy also, and sent them two and two before his face into every city and place, whither he himself would come.
|After this, the Lord sent another seventy out, in pairs, to go before Him into every city or village which He would travel through.
|
|-
|2
|Therefore said he unto them, The harvest truly is great, but the labourers are few: pray ye therefore the Lord of the harvest, that he would send forth labourers into his harvest.
|So he said to them, “The harvest is large, but there are not enough workers, so pray to the Lord of the harvest, asking Him to send workers to collect His harvest.
|
|-
|3
|Go your ways: behold, I send you forth as lambs among wolves.
|Go on your journey, I am sending you out like lambs among wolves.
|
|-
|4
|Carry neither purse, nor scrip, nor shoes: and salute no man by the way.
|Do not carry money, a bag, or shoes, and do not greet any man along the way.
|
|-
|5
|And into whatsoever house ye enter, first say, Peace be to this house.
|And whenever you go into a house, say, ‘Peace upon this house.’
|Is ‘peace’ the right word here?
|-
|6
|And if the son of peace be there, your peace shall rest upon it: if not, it shall turn to you again.
|And if a son of peace lives there, your blessing will settle on him, and if not, it will settle on you again.
|
|-
|7
|And in the same house remain, eating and drinking such things as they give: for the labourer is worthy of his hire. Go not from house to house.
|Stay in the house that took you in, eating and drinking anything they give you, for a worker deserves to be paid. Do not go and stay in other houses.
|
|-
|8
|And into whatsoever city ye enter, and they receive you, eat such things as are set before you:
|And when you enter a city, and they allow you to stay, eat what they give to you,
|
|-
|9
|And heal the sick that are therein, and say unto them, The kingdom of God is come nigh unto you.
|and heal the sick, and say to them, “The Kingdom of God has come close to you.”
|
|-
|10
|But into whatsoever city ye enter, and they receive you not, go your ways out into the streets of the same, and say,
|But if you enter a city, and they do not welcome you, go into the streets of that city, saying,
|
|-
|11
|Even the very dust of your city, which cleaveth on us, we do wipe off against you: notwithstanding be ye sure of this, that the kingdom of God is come nigh unto you.
|”Even the dust of your city, which covers us, we will clean off against you, but know this, “The Kingdom of God has come close to you.”
|
|-
|12
|But I say unto you, that it shall be more tolerable in that day for Sodom, than for that city.
|I tell you, on that day even [[Sodom]] would be better off than that city!
|
|-
|13
|Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works had been done in Tyre and Sidon, which have been done in you, they had a great while ago repented, sitting in sackcloth and ashes.
|Too bad for you, Chorazin! Too bad for you, Bethsaida! If the great miracles shown to you had been done in Tyre and Sidon, they would have repented a long time ago. They would have sat in hairshirts and ashes.
|
|-
|14
|But it shall be more tolerable for Tyre and Sidon at the judgment, than for you.
|Come the Judgment Day, even Tyre and Sidon will be better off than you.
|
|-
|15
|And thou, Capernaum, which art exalted to heaven, shalt be thrust down to hell.
|And you, Capernaum, will you be lifted up to heaven? No, you will be thrown into Hell!
|
|-
|16
|He that heareth you heareth me; and he that despiseth you despiseth me; and he that despiseth me despiseth him that sent me.
|He who hear you hears Me, and he who disregards you disregards Me, and he who disregards Me disregards Him that sent Me.”
|
|-
|17
|And the seventy returned again with joy, saying, Lord, even the devils are subject unto us through thy name.
|The seventy returned with joy, saying, “Teacher, even the demons obey us in Your name!”
|
|-
|18
|And he said unto them, I beheld Satan as lightning fall from heaven.
|And He said, “I saw Satan like lightning falling from Heaven.
|
|-
|19
|Behold, I give unto you power to tread on serpents and scorpions, and over all the power of the enemy: and nothing shall by any means hurt you.
|I give you the power to crush snakes and scorpion, and greater power than the enemy. Nothing will hurt you in any way.
|πατεῖν means ‘to crush with the feet’
|-
|20
|Notwithstanding in this rejoice not, that the spirits are subject unto you; but rather rejoice, because your names are written in heaven.
|However, do not rejoice that the spirits obey you; rather rejoice because your names are written in heaven.
|
|-
|21
|In that hour Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so, Father; for so it seemed good in thy sight.
|With that Jesus rejoiced, "I thank You, Father, Lord of heaven and earth, for withholding Truth from the intellectuals while revealing it to common man, as this pleased You.
|use "withhold" rather than "hide"; use the familiar "common man," a term disfavored by feminists; good conciseness here
|-
|22
|All things are delivered to me of my Father: and no man knoweth who the Son is, but the Father; and who the Father is, but the Son, and he to whom the Son will reveal him.
|My Father has given me complete authority, and no man other than the Father knows who the Son is; likewise, the Son, and only those he chooses, knows the Father."
|conciseness again preferred
|-
|23
|And he turned him unto his disciples, and said privately, Blessed are the eyes which see the things that ye see:
|And He said privately to His students, “Blessed are the eyes which see the things you see,
|
|-
|24
|For I tell you, that many prophets and kings have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.
|because many prophets and kings have wanted to see the things you see, and have not seen, and wanted to hear the things you hear, and have not heard.
|
|-
|25
|And, behold, a certain lawyer stood up, and tempted him, saying, Master, what shall I do to inherit eternal life?
|Once, a lawyer stood up and tested Jesus by asking, “Teacher, what should I do to receive eternal life?”
|νομικός –an expert in law, in this case Mosaic Law. Should we use lawyer, which now has a different meaning?
|-
|26
|He said unto him, What is written in the law? how readest thou?
|Jesus replied, “What does the Law say? How do you interpret it?”
|Should we specify νόμῳ as Mosaic Law? Related to the verse above.
|-
|27
|And he answering said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself.
|And he answered, “Love the Lord with all your heart, soul, strength and mind. And love your neighbor as yourself.”
|
|-
|28
|And he said unto him, Thou hast answered right: this do, and thou shalt live.
|Jesus replied, “Well answered, do this and you will live.”
|
|-
|29
|But he, willing to justify himself, said unto Jesus, And who is my neighbour?
|But the lawyer, seeking the last word, asked rhetorically, “And who is my neighbor?”
|Perhaps a reference to [[last wordism]] here is better than "willing to justify himself"
|-
|30
|And Jesus answering said, A certain man went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his raiment, and wounded him, and departed, leaving him half dead.
|Jesus replied, “A man was going from Jerusalem to Jericho, when he was attacked by robbers. They beat him, took his clothes and left him half dead.
|
|-
|31
|And by chance there came down a certain priest that way: and when he saw him, he passed by on the other side.
|By chance, a priest was going along the road, but when he saw the man, he passed him by, crossing to the other side of the path.
|
|-
|32
|And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side.
|And also a Levite came by, and saw him, but passed by on the other side of the path.
|
|-
|33
|But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he had compassion on him,
|But a [[Samaritan]], traveling that way, saw him, and took pity on him,
|
|-
|34
|And went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him.
|and went over to him, bandaged his wounds, poured oil and wine on them, and put him onto his own animal, took him to an inn and took care of him.
|
|-
|35
|And on the morrow when he departed, he took out two pence, and gave them to the host, and said unto him, Take care of him; and whatsoever thou spendest more, when I come again, I will repay thee.
|And in the morning, as he left, he gave the manager two coins, saying, “Look after him, and if you spend more that this, I’ll repay you when I get back.”
|’two coins’: at the time, a denarius was a silver coin, and a Roman foot soldier would earn one a day.
|-
|36
|Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves?
|Now which of these three do you think was a neighbor to the man attacked by robbers?”
|
|-
|37
|And he said, He that shewed mercy on him. Then said Jesus unto him, Go, and do thou likewise.
|And the lawyer said, “The man who helped him.” And Jesus said, “Go and do the same.”
|
|-
|38
|Now it came to pass, as they went, that he entered into a certain village: and a certain woman named Martha received him into her house.
|Now it so happened that, as they continued on their way, Jesus arrived at a village where a woman named Martha invited Him into her house.
|Perhaps surprising that a woman could be the owner of a house at that time - or should it be 'the house where she lived'?
|-
|39
|And she had a sister called Mary, which also sat at Jesus' feet, and heard his word.
|Martha had sister, Mary, who sat with her at Jesus' feet, and listened to his words.
|
|-
|40
|But Martha was cumbered about much serving, and came to him, and said, Lord, dost thou not care that my sister hath left me to serve alone? bid her therefore that she help me.
|But Martha was distracted, for she had to serve them all. She came to Jesus and asked, "Lord, don't you care that my sister has left me to do all the work by myself? Tell her to help me!"
|
|-
|41
|And Jesus answered and said unto her, Martha, Martha, thou art careful and troubled about many things:
|Jesus answered, "Martha, Martha, you are troubled about many things,
|
|-
|42
|But one thing is needful: and Mary hath chosen that good part, which shall not be taken away from her.
|but you need to keep in mind that Mary has chosen the good path, which won't be taken away from her.
|
|}

==Chapter 11==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|And it came to pass, that, as he was praying in a certain place, when he ceased, one of his disciples said unto him, Lord, teach us to pray, as John also taught his disciples.
|Once, Jesus was praying in a certain place, and when he finished, one of his students said, “Master, teach us to pray, like John the Baptist taught his students.
|Clarify John as John the Baptist.
|-
|2
|And he said unto them, When ye pray, say, Our Father which art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done, as in heaven, so in earth.
|He said to them, "When you pray, say: 'Our Father, who is in Heaven, your name is holy. May your kingdom come, may your will be done, on Earth as it is in Heaven.
|
|-
|3
|Give us day by day our daily bread.
|Give us every day our daily bread.
|
|-
|4
|And forgive us our sins; for we also forgive every one that is indebted to us. And lead us not into temptation; but deliver us from evil.
|And forgive us our sins, as we forgive those who sin against us. Do not lead us into temptation, but instead, save us from evil."
|
|-
|5
|And he said unto them, Which of you shall have a friend, and shall go unto him at midnight, and say unto him, Friend, lend me three loaves;
|And he said to them, "Which of you would go to a friend at midnight and say, 'Friend, lend me three loaves of bread
|
|-
|6
|For a friend of mine in his journey is come to me, and I have nothing to set before him?
|for a friend of mine, who is on a journey has come to me, and I have nothing to feed him?'
|
|-
|7
|And he from within shall answer and say, Trouble me not: the door is now shut, and my children are with me in bed; I cannot rise and give thee.
|And your friend inside will answer, 'Stop bothering me. I have locked the door and put my children to bed. I can't get up and give you anything now.'"
|
|-
|8
|I say unto you, Though he will not rise and give him, because he is his friend, yet because of his importunity he will rise and give him as many as he needeth.
|Let's face it, he will not get up and help because he is a friend, but because of the persistence he will get out of bed and turn over whatever is needed.
|tighten up wording further
|-
|9
|And I say unto you, Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you.
|I urge you, "Ask, and you shall receive, seek, and you shall find; knock, and it shall be opened for you.
|ἀνοίγω: open, but the "it" lacks an antecedent; this needs imiprovement
|-
|10
|For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened.
|
|
|-
|11
|If a son shall ask bread of any of you that is a father, will he give him a stone? or if he ask a fish, will he for a fish give him a serpent?
|Those of you that are fathers, if your son asks you for bread, do you give a stone? Or if he asks for a fish, would you give him a snake instead?
|
|-
|12
|Or if he shall ask an egg, will he offer him a scorpion?
|And if he asks for an egg, would you offer him a scorpion?
|
|-
|13
|If ye then, being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give the Holy Spirit to them that ask him?
|You are imperfect and know how to give good gifts to your children: how much more will your Father in heaven give to those who ask of him the Divine Guide?
|
|-
|14
|And he was casting out a devil, and it was dumb. And it came to pass, when the devil was gone out, the dumb spake; and the people wondered.
|And he was exorcising a demon, which was dumbstruck. When the demon was exorcised, it spoke; and the people were surprised.
|
|-
|15
|But some of them said, He casteth out devils through Beelzebub the chief of the devils.
|But some of the people said, He exorcises demons through Beelzebub, the chief of the demons.
|
|-
|16
|And others, tempting him, sought of him a sign from heaven.
|
|
|-
|17
|But he, knowing their thoughts, said unto them, Every kingdom divided against itself is brought to desolation; and a house divided against a house falleth.
|
|
|-
|18
|If Satan also be divided against himself, how shall his kingdom stand? because ye say that I cast out devils through Beelzebub.
|
|
|-
|19
|And if I by Beelzebub cast out devils, by whom do your sons cast them out? therefore shall they be your judges.
|
|
|-
|20
|But if I with the finger of God cast out devils, no doubt the kingdom of God is come upon you.
|
|
|-
|21
|When a strong man armed keepeth his palace, his goods are in peace:
|
|
|-
|22
|But when a stronger than he shall come upon him, and overcome him, he taketh from him all his armour wherein he trusted, and divideth his spoils.
|
|-
|23
|He that is not with me is against me: and he that gathereth not with me scattereth.
|
|-
|24
|When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest; and finding none, he saith, I will return unto my house whence I came out.
|
|-
|25
|And when he cometh, he findeth it swept and garnished.
|
|-
|26
|Then goeth he, and taketh to him seven other spirits more wicked than himself; and they enter in, and dwell there: and the last state of that man is worse than the first.
|
|-
|27
|And it came to pass, as he spake these things, a certain woman of the company lifted up her voice, and said unto him, Blessed is the womb that bare thee, and the paps which thou hast sucked.
|
|-
|28
|But he said, Yea rather, blessed are they that hear the word of God, and keep it.
|
|-
|29
|And when the people were gathered thick together, he began to say, This is an evil generation: they seek a sign; and there shall no sign be given it, but the sign of Jonas the prophet.
|
|-
|30
|For as Jonas was a sign unto the Ninevites, so shall also the Son of man be to this generation.
|
|-
|31
|The queen of the south shall rise up in the judgment with the men of this generation, and condemn them: for she came from the utmost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here.
|
|-
|32
|The men of Nineve shall rise up in the judgment with this generation, and shall condemn it: for they repented at the preaching of Jonas; and, behold, a greater than Jonas is here.
|
|-
|33
|No man, when he hath lighted a candle, putteth it in a secret place, neither under a bushel, but on a candlestick, that they which come in may see the light.
|
|-
|34
|The light of the body is the eye: therefore when thine eye is single, thy whole body also is full of light; but when thine eye is evil, thy body also is full of darkness.
|
|-
|35
|Take heed therefore that the light which is in thee be not darkness.
|
|
|-
|36
|If thy whole body therefore be full of light, having no part dark, the whole shall be full of light, as when the bright shining of a candle doth give thee light.
|
|
|-
|37
|And as he spake, a certain Pharisee besought him to dine with him: and he went in, and sat down to meat.
|
|
|-
|38
|And when the Pharisee saw it, he marvelled that he had not first washed before dinner.
|When the Pharisee saw this, he wondered why Jesus did not thoroughly wash his hands before eating.
|θαυμάζω: wonder rather than marvel; βαπτίζω: thoroughly wash in this context
|-
|39
|And the Lord said unto him, Now do ye Pharisees make clean the outside of the cup and the platter; but your inward part is full of ravening and wickedness.
|So the Lord explained, "Now you Pharisees clean the outside of the cup and platter, but inside you are filled with plunder and wickedness.
|ἁρπαγή: plunder.
|-
|40
|Ye fools, did not he that made that which is without make that which is within also?
|
|
|-
|41
|But rather give alms of such things as ye have; and, behold, all things are clean unto you.
|
|
|-
|42
|But woe unto you, Pharisees! for ye tithe mint and rue and all manner of herbs, and pass over judgment and the love of God: these ought ye to have done, and not to leave the other undone.
|
|
|-
|43
|Woe unto you, Pharisees! for ye love the uppermost seats in the synagogues, and greetings in the markets.
|
|
|-
|44
|Woe unto you, scribes and Pharisees, hypocrites! for ye are as graves which appear not, and the men that walk over them are not aware of them.
|
|
|-
|45
|Then answered one of the lawyers, and said unto him, Master, thus saying thou reproachest us also.
|
|
|-
|46
|And he said, Woe unto you also, ye lawyers! for ye lade men with burdens grievous to be borne, and ye yourselves touch not the burdens with one of your fingers.
|
|
|-
|47
|Woe unto you! for ye build the sepulchres of the prophets, and your fathers killed them.
|
|
|-
|48
|Truly ye bear witness that ye allow the deeds of your fathers: for they indeed killed them, and ye build their sepulchres.
|
|
|-
|49
|Therefore also said the wisdom of God, I will send them prophets and apostles, and some of them they shall slay and persecute:
|
|
|-
|50
|That the blood of all the prophets, which was shed from the foundation of the world, may be required of this generation;
|
|
|-
|51
|From the blood of Abel unto the blood of Zacharias, which perished between the altar and the temple: verily I say unto you, It shall be required of this generation.
|
|
|-
|52
|Woe unto you, lawyers! for ye have taken away the key of knowledge: ye entered not in yourselves, and them that were entering in ye hindered.
|
|
|-
|53
|And as he said these things unto them, the scribes and the Pharisees began to urge him vehemently, and to provoke him to speak of many things:
|
|
|-
|54
|Laying wait for him, and seeking to catch something out of his mouth, that they might accuse him.
|
|
|}

==Chapter 12==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|In the mean time, when there were gathered together an innumerable multitude of people, insomuch that they trode one upon another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy.
|
|
|-
|2
|For there is nothing covered, that shall not be revealed; neither hid, that shall not be known.
|
|
|-
|3
|Therefore whatsoever ye have spoken in darkness shall be heard in the light; and that which ye have spoken in the ear in closets shall be proclaimed upon the housetops.
|
|
|-
|4
|And I say unto you my friends, Be not afraid of them that kill the body, and after that have no more that they can do.
|
|
|-
|5
|But I will forewarn you whom ye shall fear: Fear him, which after he hath killed hath power to cast into hell; yea, I say unto you, Fear him.
|
|
|-
|6
|Are not five sparrows sold for two farthings, and not one of them is forgotten before God?
|
|
|-
|7
|But even the very hairs of your head are all numbered. Fear not therefore: ye are of more value than many sparrows.
|
|
|-
|8
|Also I say unto you, Whosoever shall confess me before men, him shall the Son of man also confess before the angels of God:
|
|
|-
|9
|But he that denieth me before men shall be denied before the angels of God.
|
|
|-
|10
|And whosoever shall speak a word against the Son of man, it shall be forgiven him: but unto him that blasphemeth against the Holy Ghost it shall not be forgiven.
|
|
|-
|11
|And when they bring you unto the synagogues, and unto magistrates, and powers, take ye no thought how or what thing ye shall answer, or what ye shall say:
|
|
|-
|12
|For the Holy Ghost shall teach you in the same hour what ye ought to say.
|
|
|-
|13
|And one of the company said unto him, Master, speak to my brother, that he divide the inheritance with me.
|
|
|-
|14
|And he said unto him, Man, who made me a judge or a divider over you?
|
|
|-
|15
|And he said unto them, Take heed, and beware of covetousness: for a man's life consisteth not in the abundance of the things which he possesseth.
|
|
|-
|16
|And he spake a parable unto them, saying, The ground of a certain rich man brought forth plentifully:
|
|
|-
|17
|And he thought within himself, saying, What shall I do, because I have no room where to bestow my fruits?
|
|
|-
|18
|And he said, This will I do: I will pull down my barns, and build greater; and there will I bestow all my fruits and my goods.
|
|
|-
|19
|And I will say to my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry.
|
|
|-
|20
|But God said unto him, Thou fool, this night thy soul shall be required of thee: then whose shall those things be, which thou hast provided?
|
|
|-
|21
|So is he that layeth up treasure for himself, and is not rich toward God.
|
|
|-
|22
|And he said unto his disciples, Therefore I say unto you, Take no thought for your life, what ye shall eat; neither for the body, what ye shall put on.
|
|
|-
|23
|The life is more than meat, and the body is more than raiment.
|
|
|-
|24
|Consider the ravens: for they neither sow nor reap; which neither have storehouse nor barn; and God feedeth them: how much more are ye better than the fowls?
|
|
|-
|25
|And which of you with taking thought can add to his stature one cubit?
|
|
|-
|26
|If ye then be not able to do that thing which is least, why take ye thought for the rest?
|
|
|-
|27
|Consider the lilies how they grow: they toil not, they spin not; and yet I say unto you, that Solomon in all his glory was not arrayed like one of these.
|
|
|-
|28
|If then God so clothe the grass, which is to day in the field, and to morrow is cast into the oven; how much more will he clothe you, O ye of little faith?
|
|
|-
|29
|And seek not ye what ye shall eat, or what ye shall drink, neither be ye of doubtful mind.
|
|
|-
|30
|For all these things do the nations of the world seek after: and your Father knoweth that ye have need of these things.
|
|
|-
|31
|But rather seek ye the kingdom of God; and all these things shall be added unto you.
|
|
|-
|32
|Fear not, little flock; for it is your Father's good pleasure to give you the kingdom.
|
|
|-
|33
|Sell that ye have, and give alms; provide yourselves bags which wax not old, a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth.
|
|
|-
|34
|For where your treasure is, there will your heart be also.
|
|
|-
|35
|Let your loins be girded about, and your lights burning;
|
|
|-
|36
|And ye yourselves like unto men that wait for their lord, when he will return from the wedding; that when he cometh and knocketh, they may open unto him immediately.
|
|
|-
|37
|Blessed are those servants, whom the lord when he cometh shall find watching: verily I say unto you, that he shall gird himself, and make them to sit down to meat, and will come forth and serve them.
|
|
|-
|38
|And if he shall come in the second watch, or come in the third watch, and find them so, blessed are those servants.
|
|
|-
|39
|And this know, that if the goodman of the house had known what hour the thief would come, he would have watched, and not have suffered his house to be broken through.
|
|
|-
|40
|Be ye therefore ready also: for the Son of man cometh at an hour when ye think not.
|
|
|-
|41
|Then Peter said unto him, Lord, speakest thou this parable unto us, or even to all?
|
|
|-
|42
|And the Lord said, Who then is that faithful and wise steward, whom his lord shall make ruler over his household, to give them their portion of meat in due season?
|
|
|-
|43
|Blessed is that servant, whom his lord when he cometh shall find so doing.
|
|
|-
|44
|Of a truth I say unto you, that he will make him ruler over all that he hath.
|
|
|-
|45
|But and if that servant say in his heart, My lord delayeth his coming; and shall begin to beat the menservants and maidens, and to eat and drink, and to be drunken;
|
|
|-
|46
|The lord of that servant will come in a day when he looketh not for him, and at an hour when he is not aware, and will cut him in sunder, and will appoint him his portion with the unbelievers.
|
|
|-
|47
|And that servant, which knew his lord's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes.
|
|
|-
|48
|But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes. For unto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him they will ask the more.
|
|
|-
|49
|I am come to send fire on the earth; and what will I if it be already kindled?
|
|
|-
|50
|But I have a baptism to be baptized with; and how am I straitened till it be accomplished!
|
|
|-
|51
|Suppose ye that I am come to give peace on earth? I tell you, Nay; but rather division:
|
|
|-
|52
|For from henceforth there shall be five in one house divided, three against two, and two against three.
|
|
|-
|53
|The father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother; the mother in law against her daughter in law, and the daughter in law against her mother in law.
|
|
|-
|54
|And he said also to the people, When ye see a cloud rise out of the west, straightway ye say, There cometh a shower; and so it is.
|
|
|-
|55
|And when ye see the south wind blow, ye say, There will be heat; and it cometh to pass.
|
|
|-
|56
|Ye hypocrites, ye can discern the face of the sky and of the earth; but how is it that ye do not discern this time?
|
|
|-
|57
|Yea, and why even of yourselves judge ye not what is right?
|
|
|-
|58
|When thou goest with thine adversary to the magistrate, as thou art in the way, give diligence that thou mayest be delivered from him; lest he hale thee to the judge, and the judge deliver thee to the officer, and the officer cast thee into prison.
|
|
|-
|59
|I tell thee, thou shalt not depart thence, till thou hast paid the very last mite.
|
|
|}

==Chapter 13==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|There were present at that season some that told him of the Galilaeans, whose blood Pilate had mingled with their sacrifices.
|
|
|-
|2
|And Jesus answering said unto them, Suppose ye that these Galilaeans were sinners above all the Galilaeans, because they suffered such things?
|
|
|-
|3
|I tell you, Nay: but, except ye repent, ye shall all likewise perish.
|
|
|-
|4
|Or those eighteen, upon whom the tower in Siloam fell, and slew them, think ye that they were sinners above all men that dwelt in Jerusalem?
|
|
|-
|5
|I tell you, Nay: but, except ye repent, ye shall all likewise perish.
|
|
|-
|6
|He spake also this parable; A certain man had a fig tree planted in his vineyard; and he came and sought fruit thereon, and found none.
|He taught this parable: "A man had a fig tree planted in his vineyard, but could find no fruit on it.
|
|-
|7
|Then said he unto the dresser of his vineyard, Behold, these three years I come seeking fruit on this fig tree, and find none: cut it down; why cumbereth it the ground?
|So he said to his manager of the vineyard, 'Look, for three year I've sought fruit from this fig tree, but found none. Chop it down! Why burden the soil with it?'
|
|-
|8
|And he answering said unto him, Lord, let it alone this year also, till I shall dig about it, and dung it:
|The manager answered, 'Lord, let it be for this year again, so I can spread manure around it.
|modern versions replace "manure" with "fertilizer", but that obscures the lowliness of man compared to God.
|-
|9
|And if it bear fruit, well: and if not, then after that thou shalt cut it down.
|And if it bears fruit, fine; if not, then we shall chop it down.'"
|
|-
|10
|And he was teaching in one of the synagogues on the sabbath.
|
|
|-
|11
|And, behold, there was a woman which had a spirit of infirmity eighteen years, and was bowed together, and could in no wise lift up herself.
|
|
|-
|12
|And when Jesus saw her, he called her to him, and said unto her, Woman, thou art loosed from thine infirmity.
|
|
|-
|13
|And he laid his hands on her: and immediately she was made straight, and glorified God.
|
|
|-
|14
|And the ruler of the synagogue answered with indignation, because that Jesus had healed on the sabbath day, and said unto the people, There are six days in which men ought to work: in them therefore come and be healed, and not on the sabbath day.
|
|
|-
|15
|The Lord then answered him, and said, Thou hypocrite, doth not each one of you on the sabbath loose his ox or his ass from the stall, and lead him away to watering?
|
|
|-
|16
|And ought not this woman, being a daughter of Abraham, whom Satan hath bound, lo, these eighteen years, be loosed from this bond on the sabbath day?
|
|
|-
|17
|And when he had said these things, all his adversaries were ashamed: and all the people rejoiced for all the glorious things that were done by him.
|
|
|-
|18
|Then said he, Unto what is the kingdom of God like? and whereunto shall I resemble it?
|
|
|-
|19
|It is like a grain of mustard seed, which a man took, and cast into his garden; and it grew, and waxed a great tree; and the fowls of the air lodged in the branches of it.
|
|
|-
|20
|And again he said, Whereunto shall I liken the kingdom of God?
|
|
|-
|21
|It is like leaven, which a woman took and hid in three measures of meal, till the whole was leavened.
|
|
|-
|22
|And he went through the cities and villages, teaching, and journeying toward Jerusalem.
|
|
|-
|23
|Then said one unto him, Lord, are there few that be saved? And he said unto them,
|
|
|-
|24
|Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able.
|
|
|-
|25
|When once the master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us; and he shall answer and say unto you, I know you not whence ye are:
|
|
|-
|26
|Then shall ye begin to say, We have eaten and drunk in thy presence, and thou hast taught in our streets.
|
|
|-
|27
|But he shall say, I tell you, I know you not whence ye are; depart from me, all ye workers of iniquity.
|
|
|-
|28
|There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and you yourselves thrust out.
|
|
|-
|29
|And they shall come from the east, and from the west, and from the north, and from the south, and shall sit down in the kingdom of God.
|
|
|-
|30
|And, behold, there are last which shall be first, and there are first which shall be last.
|
|
|-
|31
|The same day there came certain of the Pharisees, saying unto him, Get thee out, and depart hence: for Herod will kill thee.
|
|
|-
|32
|And he said unto them, Go ye, and tell that fox, Behold, I cast out devils, and I do cures to day and to morrow, and the third day I shall be perfected.
|
|
|-
|33
|Nevertheless I must walk to day, and to morrow, and the day following: for it cannot be that a prophet perish out of Jerusalem.
|
|
|-
|34
|O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee; how often would I have gathered thy children together, as a hen doth gather her brood under her wings, and ye would not!
|
|
|-
|35
|Behold, your house is left unto you desolate: and verily I say unto you, Ye shall not see me, until the time come when ye shall say, Blessed is he that cometh in the name of the Lord.
|
|
|}

==Chapter 14==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|And it came to pass, as he went into the house of one of the chief Pharisees to eat bread on the sabbath day, that they watched him.
|
|
|-
|2
|And, behold, there was a certain man before him which had the dropsy.
|
|
|-
|3
|And Jesus answering spake unto the lawyers and Pharisees, saying, Is it lawful to heal on the sabbath day?
|
|
|-
|4
|And they held their peace. And he took him, and healed him, and let him go;
|
|
|-
|5
|And answered them, saying, Which of you shall have an ass or an ox fallen into a pit, and will not straightway pull him out on the sabbath day?
|
|
|-
|6
|And they could not answer him again to these things.
|
|
|-
|7
|And he put forth a parable to those which were bidden, when he marked how they chose out the chief rooms; saying unto them,
|
|
|-
|8
|When thou art bidden of any man to a wedding, sit not down in the highest room; lest a more honourable man than thou be bidden of him;
|
|
|-
|9
|And he that bade thee and him come and say to thee, Give this man place; and thou begin with shame to take the lowest room.
|
|
|-
|10
|But when thou art bidden, go and sit down in the lowest room; that when he that bade thee cometh, he may say unto thee, Friend, go up higher: then shalt thou have worship in the presence of them that sit at meat with thee.
|
|
|-
|11
|For whosoever exalteth himself shall be abased; and he that humbleth himself shall be exalted.
|
|
|-
|12
|Then said he also to him that bade him, When thou makest a dinner or a supper, call not thy friends, nor thy brethren, neither thy kinsmen, nor thy rich neighbours; lest they also bid thee again, and a recompence be made thee.
|
|
|-
|13
|But when thou makest a feast, call the poor, the maimed, the lame, the blind:
|
|
|-
|14
|And thou shalt be blessed; for they cannot recompense thee: for thou shalt be recompensed at the resurrection of the just.
|
|
|-
|15
|And when one of them that sat at meat with him heard these things, he said unto him, Blessed is he that shall eat bread in the kingdom of God.
|
|
|-
|16
|Then said he unto him, A certain man made a great supper, and bade many:
|
|
|-
|17
|And sent his servant at supper time to say to them that were bidden, Come; for all things are now ready.
|
|
|-
|18
|And they all with one consent began to make excuse. The first said unto him, I have bought a piece of ground, and I must needs go and see it: I pray thee have me excused.
|
|
|-
|19
|And another said, I have bought five yoke of oxen, and I go to prove them: I pray thee have me excused.
|
|
|-
|20
|And another said, I have married a wife, and therefore I cannot come.
|
|
|-
|21
|So that servant came, and shewed his lord these things. Then the master of the house being angry said to his servant, Go out quickly into the streets and lanes of the city, and bring in hither the poor, and the maimed, and the halt, and the blind.
|
|
|-
|22
|And the servant said, Lord, it is done as thou hast commanded, and yet there is room.
|
|
|-
|23
|And the lord said unto the servant, Go out into the highways and hedges, and compel them to come in, that my house may be filled.
|
|
|-
|24
|For I say unto you, That none of those men which were bidden shall taste of my supper.
|
|
|-
|25
|And there went great multitudes with him: and he turned, and said unto them,
|
|
|-
|26
|If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple.
|
|
|-
|27
|And whosoever doth not bear his cross, and come after me, cannot be my disciple.
|
|
|-
|28
|For which of you, intending to build a tower, sitteth not down first, and counteth the cost, whether he have sufficient to finish it?
|
|
|-
|29
|Lest haply, after he hath laid the foundation, and is not able to finish it, all that behold it begin to mock him,
|
|
|-
|30
|Saying, This man began to build, and was not able to finish.
|
|
|-
|31
|Or what king, going to make war against another king, sitteth not down first, and consulteth whether he be able with ten thousand to meet him that cometh against him with twenty thousand?
|
|
|-
|32
|Or else, while the other is yet a great way off, he sendeth an ambassage, and desireth conditions of peace.
|
|
|-
|33
|So likewise, whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple.
|
|
|-
|34
|Salt is good: but if the salt have lost his savour, wherewith shall it be seasoned?
|
|
|-
|35
|It is neither fit for the land, nor yet for the dunghill; but men cast it out. He that hath ears to hear, let him hear.
|
|
|}

==Chapter 15==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|Then drew near unto him all the publicans and sinners for to hear him.
|
|
|-
|2
|And the Pharisees and scribes murmured, saying, This man receiveth sinners, and eateth with them.
|
|
|-
|3
|And he spake this parable unto them, saying,
|
|
|-
|4
|What man of you, having an hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it?
|
|
|-
|5
|And when he hath found it, he layeth it on his shoulders, rejoicing.
|
|
|-
|6
|And when he cometh home, he calleth together his friends and neighbours, saying unto them, Rejoice with me; for I have found my sheep which was lost.
|
|
|-
|7
|I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance.
|
|
|-
|8
|Either what woman having ten pieces of silver, if she lose one piece, doth not light a candle, and sweep the house, and seek diligently till she find it?
|
|
|-
|9
|And when she hath found it, she calleth her friends and her neighbours together, saying, Rejoice with me; for I have found the piece which I had lost.
|
|
|-
|10
|Likewise, I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth.
|
|
|-
|11
|And he said, A certain man had two sons:
|Jesus said, "A man had two sons.
|
|-
|12
|And the younger of them said to his father, Father, give me the portion of goods that falleth to me. And he divided unto them his living.
|The younger son said to his father, 'Father, give me my share of your inheritance.' And his father gave him half of his wealth.
|
|-
|13
|And not many days after the younger son gathered all together, and took his journey into a far country, and there wasted his substance with riotous living.
|Soon afterward the younger son took everything he could and left for a distant land, where he wasted his life with women and booze.
|
|-
|14
|And when he had spent all, there arose a mighty famine in that land; and he began to be in want.
|But after he had lost everything, a terrible famine struck the land, he began to go hungry.
|
|-
|15
|And he went and joined himself to a citizen of that country; and he sent him into his fields to feed swine.
|He latched onto a citizen there, who sent him into his fields to feed the pigs.
|
|-
|16
|And he would fain have filled his belly with the husks that the swine did eat: and no man gave unto him.
|And he would have given anything to eat the same food that the pigs enjoyed, yet no man gave him anything.
|
|-
|17
|And when he came to himself, he said, How many hired servants of my father's have bread enough and to spare, and I perish with hunger!
|He came to his senses, saying, 'How many of my father's servants have plenty of bread, and yet I'm starving to death!'
|
|-
|18
|I will arise and go to my father, and will say unto him, Father, I have sinned against heaven, and before thee,
|
|
|-
|19
|And am no more worthy to be called thy son: make me as one of thy hired servants.
|
|
|-
|20
|And he arose, and came to his father. But when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him.
|
|
|-
|21
|And the son said unto him, Father, I have sinned against heaven, and in thy sight, and am no more worthy to be called thy son.
|
|
|-
|22
|But the father said to his servants, Bring forth the best robe, and put it on him; and put a ring on his hand, and shoes on his feet:
|
|
|-
|23
|And bring hither the fatted calf, and kill it; and let us eat, and be merry:
|
|
|-
|24
|For this my son was dead, and is alive again; he was lost, and is found. And they began to be merry.
|
|
|-
|25
|Now his elder son was in the field: and as he came and drew nigh to the house, he heard musick and dancing.
|
|
|-
|26
|And he called one of the servants, and asked what these things meant.
|
|
|-
|27
|And he said unto him, Thy brother is come; and thy father hath killed the fatted calf, because he hath received him safe and sound.
|
|
|-
|28
|And he was angry, and would not go in: therefore came his father out, and intreated him.
|
|
|-
|29
|And he answering said to his father, Lo, these many years do I serve thee, neither transgressed I at any time thy commandment: and yet thou never gavest me a kid, that I might make merry with my friends:
|
|
|-
|30
|But as soon as this thy son was come, which hath devoured thy living with harlots, thou hast killed for him the fatted calf.
|
|
|-
|31
|And he said unto him, Son, thou art ever with me, and all that I have is thine.
|
|
|-
|32
|It was meet that we should make merry, and be glad: for this thy brother was dead, and is alive again; and was lost, and is found.
|
|
|}

==Chapter 16==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|And he said also unto his disciples, There was a certain rich man, which had a steward; and the same was accused unto him that he had wasted his goods.
|
|
|-
|2
|And he called him, and said unto him, How is it that I hear this of thee? give an account of thy stewardship; for thou mayest be no longer steward.
|
|
|-
|3
|Then the steward said within himself, What shall I do? for my lord taketh away from me the stewardship: I cannot dig; to beg I am ashamed.
|
|
|-
|4
|I am resolved what to do, that, when I am put out of the stewardship, they may receive me into their houses.
|
|
|-
|5
|So he called every one of his lord's debtors unto him, and said unto the first, How much owest thou unto my lord?
|
|
|-
|6
|And he said, An hundred measures of oil. And he said unto him, Take thy bill, and sit down quickly, and write fifty.
|
|
|-
|7
|Then said he to another, And how much owest thou? And he said, An hundred measures of wheat. And he said unto him, Take thy bill, and write fourscore.
|
|
|-
|8
|And the lord commended the unjust steward, because he had done wisely: for the children of this world are in their generation wiser than the children of light.
|
|
|-
|9
|And I say unto you, Make to yourselves friends of the mammon of unrighteousness; that, when ye fail, they may receive you into everlasting habitations.
|
|
|-
|10
|He that is faithful in that which is least is faithful also in much: and he that is unjust in the least is unjust also in much.
|
|
|-
|11
|If therefore ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches?
|
|
|-
|12
|And if ye have not been faithful in that which is another man's, who shall give you that which is your own?
|
|
|-
|13
|No servant can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.
|
|
|-
|14
|And the Pharisees also, who were covetous, heard all these things: and they derided him.
|
|
|-
|15
|And he said unto them, Ye are they which justify yourselves before men; but God knoweth your hearts: for that which is highly esteemed among men is abomination in the sight of God.
|
|
|-
|16
|The law and the prophets were until John: since that time the kingdom of God is preached, and every man presseth into it.
|
|
|-
|17
|And it is easier for heaven and earth to pass, than one tittle of the law to fail.
|
|
|-
|18
|Whosoever putteth away his wife, and marrieth another, committeth adultery: and whosoever marrieth her that is put away from her husband committeth adultery.
|
|
|-
|19
|There was a certain rich man, which was clothed in purple and fine linen, and fared sumptuously every day:
|
|
|-
|20
|And there was a certain beggar named Lazarus, which was laid at his gate, full of sores,
|
|
|-
|21
|And desiring to be fed with the crumbs which fell from the rich man's table: moreover the dogs came and licked his sores.
|
|
|-
|22
|And it came to pass, that the beggar died, and was carried by the angels into Abraham's bosom: the rich man also died, and was buried;
|
|
|-
|23
|And in hell he lift up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom.
|
|
|-
|24
|And he cried and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I am tormented in this flame.
|
|
|-
|25
|But Abraham said, Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented.
|
|
|-
|26
|And beside all this, between us and you there is a great gulf fixed: so that they which would pass from hence to you cannot; neither can they pass to us, that would come from thence.
|
|
|-
|27
|Then he said, I pray thee therefore, father, that thou wouldest send him to my father's house:
|
|
|-
|28
|For I have five brethren; that he may testify unto them, lest they also come into this place of torment.
|
|
|-
|29
|Abraham saith unto him, They have Moses and the prophets; let them hear them.
|
|
|-
|30
|And he said, Nay, father Abraham: but if one went unto them from the dead, they will repent.
|
|
|-
|31
|And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.
|
|
|}

[[Luke 17-24 (Translated)]]

[[Category:Conservative Bible]]

Talk:Theory of relativity

2009-12-21T03:24:13Z

Cambrian: Undo revision 735544 by JTitor (Talk) silly

'''Attention: Please review previous points on the discussion page before adding your own commentary. Many topics have been discussed many, many, times. If you have something new to add, feel free, but it is not necessary or helpful to read the same arguments over and over and over.'''

'''Raising arguments which have been discussed before wastes the time of valuable editors and repeatedly doing so violates 90/10.'''

For older discussions, see the archives: [[Talk:Theory of relativity/Archive 1|Archive 1]], [[Talk:Theory of relativity/Archive 2|Archive 2]]



==Barack Obama==

You misrepresent Barack Obama as an author of "The Curvature of Constitutional Space: What Lawyers Can Learn from Modern Physics" by claiming in footnote 44 that "Tribe and Obama argued that...." Tribe is the sole author of the paper, and only thanks Obama (among others) for "analytic and research assistance". It's also misleading to claim that Obama "helped publish" the article, which implies that he somehow exerted political influence to get it published, knew the publishers, or was active in the publishing process. Obama was active in the research process, not the publication process.
--[[User:MikeThicke|MikeThicke]] 16:13, 8 December 2009 (EST)

== Jfraatz's comments ==

:: Andrew;

::Relativity predicts absurd physical discontinuities

::I've studied relativity in depth, and those paradoxes all have very neat resolutions once you account for the change in reference frame.

::"and it contradicts logic,"

::That doesn't follow. Relativity is based on two premises and follows very logically from them.

::"the evidence,"

::On the contrary:

::Special relativity:

::1. E=mc^2: nuclear power and the atomic bomb
2. Time dilation: The airplane experiments, and the time dilation of subatomic particle decay rates in a particle accelerator.
3.Mass increase: The exponential increase in energy required to get things fractionally closer to the speed of light.

::General relativity:

::1. Prediction of a non-static universe.
2. Gravity waves -detected by their combined perturbative effect to a the rotation of a neutron star
3. Gravitational microlensing.
4. Time dilation experiments conducted with skyscrapers
5. Red-shifting near gravitational sources.

::"and the Bible."

::That is a very bizarre claim. There is nothing in the Bible that contradicts relativity and it is about like saying that the theory that the sky is blue contradicts the Bible. I'm curious. Where did you get this idea?

::"The biggest promoters of relativity today are more liberal than the Democratic Party, and that's saying a lot."

::""First of all that's an ad hominem. Secondly it's not true. The physics department at my SECULAR university has a higher predominance of conservative and Christian people than any of the other sciences and much more so than the Marxist laden humanities departments.

::The professor who taught my relativity class -who happens to be the department expert on general relativity and quantum gravity- even invited us all to a talk after class once regarding the possibility of intelligent design of the physical constants. As it turns out this talk about intelligent design of the physical constants was given by a world famous physicist who happened to specialize in general relativity.

::"Promoting relativity causes a great deal of harm in how people view the world,"

::No, you're confusing relativity with relativism. The two are radically different. My other interest is in philosophy and the people in the philosophy dept. -many of whom are left-wing- laugh at the postmodernists who try to prove relativism with relativity.

::One is a physical theory based on constancy of the speed of light in all reference frames and the equivalence of physics in all reference frames. The other is a moral and epistemological theory that says that there are no absolutes. Special and general relativity are founded on absolutes. RelativiTY does not cause any harm. RelativiSM causes a lot of trouble. The two have nothing in common though save for a similar sounding name.

::"and has cost taxpayers hundreds of millions of dollars on fruitless projects like LIGO."

::LIGO, (which my university participates in -we do the supercomputer analysis of the data) has no results yet because they still need to make the instruments another order of magnitude stronger before they can get results.

::And LIGO is not a waste of money. Once they can detect gravity waves they will have a whole new way to study astronomy. The idea is to turn it into the gravity wave equivalent of a telescope. Instead of seeing the universe in light only we can see it in gravity waves as well. The advances in science accomplished by this are well worth the money put into them. A few million dollars is nothing compared to the billions the government wastes on social programs, and is a legitimate usage of money rather than money wasted on welfare programs. It's like funding NASA, you'd agree that manned moon landings are worth while right?

::":You've heard none of this before because liberals control universities and don't allow open discussion and debate about their pet theories."

::No I've heard them before, but the arguments made are easily debunked and are rather pseudoscientific in nature. Usually the people making them don't even understand the theory properly. And I have no idea where you get the idea that they would have a political agenda that needs relativity to support it. Once again relativity and relativism are two very different things. Einstein even once said that he though that the theory of relativity was a poor choice of names.

::"Perhaps you think man-made global warming is not a liberal theory either?"

::Where do you come off comparing the two? One is a derived science open to much biased interpretation and data manipulation, the other is experimentally validated every time we turn on a particle accelerator. In fact some of the experiments they do at these labs require relativity to work. If relativity is false then they could not be doing the experiments that they are doing.

::And no Newtonian Mechanics and Atomic theory are not liberal theories either.

::I'm awfully curious as to what motivated this anti-relativity view. Your implication that relativity is "liberal" in any sense is highly bizarre. Also why single out relavity rather than QM classical mechanics or electrodynamics?

--[[User:jfraatz|Johanan Raatz]]

::::I would like to note that I have used a political analog of general relativity as a means to create a model for how to warp the political fabric with corporatism so as to correct the democratic failure causing abortion. By modifying the analog of an "economic status-debt" tensor one can leverage misbehaving abortive parents into proper behavior by using corporate leverage on the democratic process. [[User:jfraatz|Johanan Raatz]]

Johanan, relativity is disproved by the Pioneer anomaly, for starters. The absurd discontinuities include what happens in the limit as velocity approaches the speed of light. The logical flaws include the defect of relativistic mass. Relativity has produced nothing of value, and certainly not the achievements you claim above. It's wasted hundreds of millions in taxpayer money and confused the minds of many.

Pick your very best argument and be concise if you have an open mind and want to discuss this. If your mind is closed and made up, then I recommend Wikipedia for you.--[[User:Aschlafly|Andy Schlafly]] 13:07, 25 November 2009 (EST)

::First of all there are no absurd results when you reach relativistic velocities. Relativistic mass is not a defect nor is it logically flawed -unless you want to say that empirically observed measurements of such can not be so because they are illogical.

::MY BEST ARGUMENT: As a physics major I have done the Michelson-Morley experiment in my modern physics lab and seen the results with my own eyes. You can not tell me that relativity is based on assumptions rather than observations, as I have seen the very same observations that are the basis for relativity. Unless of course you are arguing that it can't be so and therefore my eyes must be deceiving me.

::QUESTIONS: 1.)How do you explain the phenomenon of time dilation without relativity?
::2.) You said that relativity contradicts the Bible. I have heard many criticisms of relativity before but never this. Saying this is almost like saying that the theory that the sky is blue contradicts the Bible. In what way does it contradict the Bible?
::3.)You compared relativity to anthropogenic global warming (AGW). One is prone to much more interpretation than relativity and has been found to be based on fraudulent data. The effects of relativity by contrast empirically confirmed every time the particle accelerator at Fermilab turns on, and it is far more simple to observe and confirm than AGW. So my question is where do you come off comparing the two?

::COMMENTS: 1.)As someone who believes in objective truth and the scientific method I am not open-minded beyond reason. Despite your implication that relativity is a "liberal" theory I am no liberal and am therefore not so open-minded that my brains fall out. If something doesn't fit into objective a priori principles and empirical observation I have a hard time taking it seriously -I don't buy post-modernism or the idea that you can determine truth outside of objective means.
::2.)Relativists in physics are not particularly liberal. My special relativity professor who happens to be the dept. specialist on relativity and quantum gravity even invited us to a talk after class one day. The topic was on the possibility of the intelligent design of the physical constants -at a secular university no less. The talk itself was to be given by a prominent physicist who also happened to specialize in relativity. You can't tell me that an extremely liberal professor would be inviting his students to talks on the possibility of intelligent design.
::3.)RelativITY is NOT the same as relativISM. I also happen to have a minor in philosophy, and relativism is not based on the same premises as relativity, nor does it have anything in common with relativity. The post-modernist sorts that try to prove the latter from the former are laughed at by philosophers of both left and right-wing stripes. You needn't worry about relativity causing relativism.
::4.)Gravity waves have already been confirmed by there effects on neutron star rotation. LIGO is not designed to confirm gravity waves but rather as a telescope to see the universe in a "gravitational spectrum" in the same way you would normally see it with light. This is why they are spending so much money on it and it is well worth the cost -even $1-2billion. It will revolutionize astronomy once they increase the sensitivity by another order of magnitude or so -they are very close now. If you want to slash spending, the social programs spend hundreds of times that. LIGO isn't the money sucker, welfare etc. is. [[User:jfraatz|Johanan Raatz]]

: No, the Pioneer anomaly does not disprove relativity. It barely has anything to do with relativity. How do you think that NASA is ever able to have any successful space missions, if all its theories of gravity have been disproved? There are no discontinuities or logical flaws. Relativistic mass was already being confirmed in 1901, just a couple of years after it was predicted. Do you have any reliable sources for any of what you say? [[User:RSchlafly|RSchlafly]] 16:13, 25 November 2009 (EST)

::You say, "the Pioneer anomaly does not disprove relativity." What do you think the "anomaly" is from, if not relativity?

::Perhaps you agree with Wikipedians, who admit that the data from the spacecraft is contrary to what is "predicted", but the Wikipedians refuse to admit that the contradicted theory is the theory of relativity![http://en.wikipedia.org/wiki/Pioneer_anomaly] Maybe that omission fools some people, but it doesn't fool conservatives aware of liberal bias.--[[User:Aschlafly|Andy Schlafly]] 16:28, 25 November 2009 (EST)

:::Since when is relativity is a liberal theory? I have yet to see a good argument to this effect. [[User:jfraatz:Johanan Raatz]]

::: I was the one who told you about the Pioneer anomaly. Possible explanations are listed on the WP page. One possibility is a gravitational effect different from known theories (Newton and relativity). But what is your point? The WP page already says that. You are not addressing the errors in this article. The stuff about discontinuities, hypotheses, resistance, and quantum mechanics are all false. [[User:RSchlafly|RSchlafly]] 18:25, 25 November 2009 (EST)

::::The "point" is that Wikipedians (liberal wannabee scientists) won't state which theory is contradicted by the data. You're just guessing when you say "Newton and relativity."

::::This is like the feminists who won't use certain words, like "girl" or "gentlemanly". If confronted with a situation where no substitute works, a feminist will still find a way not to say the "forbidden" word. They'll congratulate a new mother on her baby girl by calling her a "baby woman"!

::::Try saying expressly on Wikipedia that the theory of relativity is contradicted by the Pioneer data and watch that be erased by its liberal editors. Do you think that is science, or logic?--[[User:Aschlafly|Andy Schlafly]] 18:32, 25 November 2009 (EST)

::::: I am not guessing. Just read the WP page. It says, "The Pioneer anomaly or Pioneer effect is the observed deviation ... slowing down slightly more than expected ... The anomaly has no universally accepted explanation." Possible explanations include "modification of the law of gravity." Newtonian and relativistic gravity are essentially the same in this range. They are either both accurate or inaccurate. What more do you want? The article has links to modified gravity theories. What does this have to do with this CP relativity page? [[User:RSchlafly|RSchlafly]] 19:31, 25 November 2009 (EST)

:::::: You are guessing that "Newtonian and relativistic gravity are essentially the same in this range." I doubt they predict identical results for this Pioneer data. Does the Pioneer anomaly contradict only the theory of relativity, or Newtonian gravity also? Are the data closer to one theory than the other? If this were science, then the Wikipedia article would say. Of course, this isn't really science, and Wikipedians won't expressly admit the data conflicts with relativity. If you inserted mention of the theory of relativity into the Wikipedia page, then I bet it would be erased.--[[User:Aschlafly|Andy Schlafly]] 21:44, 26 November 2009 (EST)

:::::::I would expect that the results at that range would be in the margin of error for both theories. General relativity only starts to become significant in extreme gravitational fields and the earth does not have an extreme gravitational field.

:::::::As for Wikipedia covering up evidence regarding relativity to suit a liberal bias, let me make a comment about that. I happen to also be active on Wikipedia, and from my experience the kind of people that edit the science pages are not the same kind of people who generally edit the political/philosophy pages. I have noticed a great deal of political bias in the people who dominate the latter pages, but not at all the former. I really don't think they did is -if they did it at all- for political reasons. [[User:jfraatz|Johanan Raatz]]

::::::::The results are not within the standard of error. You're in denial: the results contradict the theory of relativity. And Wikipedians will never allow that truth on their pages. The Wikipedians who edit the science paiges there are just as liberal as those who edit the other pages, and it's implausible to suggest otherwise. Check out the global warming pages on Wikipedia, for example, if you doubt this. (My response to your earlier comments are below).--[[User:Aschlafly|Andy Schlafly]] 14:01, 27 November 2009 (EST)

:::::::: The Pioneer anomaly is not known to contradict either relativity or Newtonian gravity. Contradicting gravity is just one of several possible explanations, and no one is accepted. If it contradicts one then it contradicts the other, as the two theories say the same for Pioneer data. The gravity on Pioneer is extremely weak, and far outside the range where relativity would make any difference. [[User:RSchlafly|RSchlafly]] 14:20, 27 November 2009 (EST)

== Reply to Johanan Raatz ==

Mr. Raatz said, "Relativistic mass is not a defect nor is it logically flawed ...."

:Then tell us whether a greater force is required to accelerate a large relativistic mass in a ''direction orthogonal to its fast motion''. Predictably you will say you never thought or heard about this logical problem before, so please then comment on ''why'' you've never thought or heard about this logical flaw. By the way, relativistic mass has been taught for decades.

:: Sorry to interrupt, but the answer is yes, according to relativity. If a particle is zipping by at high speed, any addition to its velocity---whether along or orthogonal to its direction of motion---is described by a Lorentz transformation multiplied into the Tv for its current velocity.

:: This is not some obscure question that I expect physicists to have never thought about. The addition rules for velocity in parallel and orthogonal directions are a very basic component of special relativity, and directly follow from the Lorentz transformation. All of this is elementary linear algebra. Indeed, relativistic momentum (and what people loosely call "relativistic mass") can be derived from those velocity addition laws by differentiating them with respect to time.

:: You seem to be implying that this is some sort of internal contradiction. But why? There is nothing contradictory about the fact that speeding up a particle is progressively harder, even if you try to do it orthogonally to its present velocity relative to you. The basic fact is that for momentum to be conserved under the Lorentz transformation, you need a factor of gamma in the momentum (which, again, is loosely interpreted as a "relativistic mass", since p=mv*gamma combined with a classial p=mv leads people to see m*gamma as the "mass" part. I find that interpretation more confusing than useful, but it has many adherents.) --[[User:NgSmith|NgSmith]]

:::If the new force is orthogonal (perpendicular) to the velocity, then it should be unaffected by the relativistic mass. Indeed, some relativists have shifted to "relativistic momentum," which is a vector, to try to avoid this logical dilemma.--[[User:Aschlafly|Andy Schlafly]] 12:45, 29 November 2009 (EST)

:::: Why? I see no reason why forces "should" behave that way.

:::: Forces do behave that way in Newtonian mechanics, but they don't behave that way in special relativity. That is because in relativity, velocity vectors do not add.

:::: There is no reason why relativity "should" predict effects that are in line with our Newtonian intuition. The only thing a theory should predict is the correct outcome of an experiment.--[[User:NgSmith|NgSmith]]

Mr. Raatz says his "best argument" is the "Michelson-Morley experiment."

:If that's your best argument, then this case is closed. That experiment certainly does not prove relativity.

Mr. Raatz asks, "How do you explain the phenomenon of time dilation without relativity?"

:What is attributed to "time dilation" can be explained a variety of ways, with or without relativity.

Mr. Raatz says, "You said that relativity contradicts the Bible. I have heard many criticisms of relativity before but never this."

:You've never heard this because promoters of relativity virtually never read the Bible. Why is that? The Bible sells 100 times more copies ''annually'' than books on the New York Times bestseller list, and is undeniably the most influential book in history (Newton attributed his insights to it), yet relativists don't read it. Do you? The nearly 100% correlation between relativity and avoiding the Bible is striking and cannot be attributed to coincidence.

Mr. Raatz denies the high correlation between belief in relativity and man-made global warming, but this is undeniable.

Mr. Raatz says he "believes in objective truth and the scientific method I am not open-minded beyond reason" and "I am no liberal."

:Really? So you support prayer in the classroom, as when everyone in the classroom wants to pray? I bet you don't, just as liberals oppose it.

Mr. Raatz says, "RelativITY is NOT the same as relativISM."

:Maybe not for you, but most people fooled by relativity become more accepting of relativism. Check out the first few pages of the respected historian Paul Johnson's book about the 20th century, where he links the "discovery" of relativity to the popularity of moral relativism that followed. He's studied history more than you have, I think.

Mr. Raatz wrote, "LIGO is not designed to confirm gravity waves ...."

:LIGO is set up (at an expense of hundreds of millions in taxpayer dollars) to detect gravitons. You say you're not a liberal and yet you seem to support this boondoggle. How about raising donations for this from relativists, just as churches must do? That wouldn't get far, because I doubt many relativists would spend their own money on what they pretend to believe. Enough said.--[[User:Aschlafly|Andy Schlafly]] 14:01, 27 November 2009 (EST)

== Reply to Andrew Schlafly ==

*1.) :Then tell us whether a greater force is required to accelerate a large relativistic mass in a ''direction orthogonal to its fast motion''.

The same relativistic mass is not observed in the reference frame orthogonal to the motion. However the total velocity between two objects can be calculated using the Pythagorean theorem in all 3 directions. This is the velocity which is used to calculate relativistic mass and other Lorentz transformations.

*2.) "By the way, relativistic mass has been taught for decades."

Yes because relativistic mass has been OBSERVED for decades.

*3.) If that's your best argument, then this case is closed. That experiment certainly does not prove relativity.

If the light had been traveling at different velocities as the Earth orbited the sun why then did I not see different interference patterns? In the experiment I indirectly observed the speed of light to be the same regardless of reference frame.

Question you have a background in law and engineering. Do you have a background in physics?

*4.)What is attributed to "time dilation" can be explained a variety of ways, with or without relativity.

Hmm, ok so there is another theory out there that explains why time slows down with respect to another reference frame, that is not relativity? I would very much like to hear about this theory.

*5.)Do you?

Yes I've read the Bible. And I find it insulting that you would assume otherwise.

*6.) You've never heard this because promoters of relativity virtually never read the Bible. Why is that?

Well are you going to tell me what this supposed contradiction is? I looked at the conservative words essay and I found "non-local" there. In the definition I found a reference to Jesus healing the sick kid from far away. If you mean to tell me that this violated relativity then you are wrong. First of all, such an action could have occurred at the speed of light and would have allowed for the kid to get better before his father returned home. Secondly Jesus being omnipotent has access to Hilbert space and therefore could operate outside of space-time.

*7.)The nearly 100% correlation between relativity and avoiding the Bible is striking and cannot be attributed to coincidence.

You clearly do not know my physics dept. then. Of all the science depts. this one has the highest number of Christians and conservatives than any of the others. In fact many of my friends (the same ones who study relativity) would read the Bible in the physics lounge. (and this was not isolated to the undergrads)

*8.)Mr. Raatz denies the high correlation between belief in relativity and man-made global warming, but this is undeniable.

That's not what I was asking. I was asking how one theory -relativity(independent of who believes it) is comparable to another -AGW (independent of those who believe it)

*9.)Really? So you support prayer in the classroom, as when everyone in the classroom wants to pray? I bet you don't, just as liberals oppose it.

Try me! You bet wrong. Prayer in schools is very good for the salutory effect it has on society. Read Irving Kristol.

*10.)Maybe not for you, but most people fooled by relativity become more accepting of relativism.

Yes that's because the masses are idiots. That's not relativities fault though. It should be noted that Einstein thought that the label of "relativity" for his theory was shoddy and that he wanted a better one. Unfortunately "relativity" stuck and as a result some idiots took it the wrong way. I can not do anything about this, but it does not imply that relativity is wrong.

*11.):LIGO is set up (at an expense of hundreds of millions in taxpayer dollars) to detect gravitons.

No gravity waves. Gravitons are far smaller and according to my personal model of quantum gravity do not exist as such. (well technically they "exist" in a sense, but that would be a bad way of thinking about how gravity is quantized)Gravitons are a shoddy way to describe the real phenomenon. Gravity waves are not the same as gravitons though.

*12.)"You say you're not a liberal and yet you seem to support this boondoggle.
In today's world that level of money is not a boondoggle. Social spending is a boondoggle, cap&trade is a boondoggle, and healthcare is a boondoggle, spending a little money on sciences is not a boondoggle. Look in comparison to other programs this is a pittance. It's like the liberals who complain that NASA is taking up too much money when it is only spending less than 10 bill a year compared to the 100's of billions eaten up by their social programs.

Besides I am a neoconservative and do not have exactly the same philosophy on government programs that other conservatives might. I mostly agree on opposing socialism in government programs, but that isn't the same thing as basic projects for the public good or for the advancement of science.

*13.)"How about raising donations for this from relativists, just as churches must do?"

Fair enough. I believe LIGO accepts donations as well.

*14.)That wouldn't get far, because I doubt many relativists would spend their own money on what they pretend to believe. Enough said.

Most people would like to revolutionize astronomy with the gravitational equivalent of the telescope wouldn't you agree?

[[user:jfraatz|Johanan Raatz]]

P.S. if you really think I'm a liberal, look up my group MemeShock on facebook. You will see that I am most definitely not a liberal nor a leftist. Please stop making assumptions about me.

:'''REPLY''':

:1)Johanan wrote, "The same relativistic mass is not observed in the reference frame orthogonal to the motion."

::No one changed the reference frame. I said there is a force orthogonal to the high velocity that supposedly causes an increase in relativistic mass. Mass is a scalar, not a vector. Does that force have to contend with the relativistic mass as claimed? You even say that this has been observed, so the answer should be easy for you.

:3) Johanan wrote, "If the light had been traveling at different velocities as the Earth orbited the sun why then did I not see different interference patterns?"

::Michelson-Morley suggests that an ether does not exist, but it in no way proves the many claims of relativity.

: Johanan wrote, "Question you have a background in law and engineering. Do you have a background in physics?"

:: So you're going to try to plug weaknesses in your argument with a personal put-down? Not here.

: Johanan wrote, "Yes I've read the Bible."

:: Many read it in their youth. That makes the ''termination of reading the Bible'' by them all the more striking. I asked if you read the Bible (now). Once people buy into relativity, they stop reading it. There may be a few exceptions, but not many. That speaks volumes about what relativity really is.

:6) Johanan wrote, "Well are you going to tell me what this supposed contradiction is? I looked at the conservative words essay and I found "non-local" there. In the definition I found a reference to Jesus healing the sick kid from far away. If you mean to tell me that this violated relativity then you are wrong. First of all, such an action could have occurred at the speed of light and would have allowed for the kid to get better before his father returned home. Secondly Jesus being omnipotent has access to Hilbert space and therefore could operate outside of space-time."

::The healing occurred instantaneously and, yes, that contradicts the assumption in relativity about no information traveling faster than the speed of light. There are no exceptions allowed by relativity. It's a real contradiction. It's a not a "sign" as described by the Bible if it is impossible.

:7)Johanan wrote, "You clearly do not know my physics dept. then. Of all the science depts. this one has the highest number of Christians and conservatives than any of the others. In fact many of my friends (the same ones who study relativity) would read the Bible in the physics lounge. (and this was not isolated to the undergrads)

::Maybe you have 95-year-old pack-a-day cigarette smokers there too, who have never been sick a day in their lives. Look, there's no denying that physics professors are among the most liberal group anywhere, and far more liberal than the Democratic Party as a whole. Within physics departments, the promoters of relativity are ''particularly'' liberal, more so than, for example, material science types. Keep in mind that many of the promoters of the phony man-made global warming are physics professors.

:8)Johanan wrote, "That's not what I was asking. I was asking how one theory -relativity(independent of who believes it) is comparable to another -AGW (independent of those who believe it)"

::The correlation is unmistakable. Perhaps both attract people who like to misuse science for liberal goals.

:9)Johanan wrote, "Prayer in schools is very good for the salutory effect it has on society. Read Irving Kristol."

::Do you support classroom prayer then? A clear "yes" would suffice.

:10)Johanan wrote, "... the masses are idiots. That's not relativities [sic] fault though. It should be noted that Einstein thought that the label of "relativity" for his theory was shoddy and that he wanted a better one. Unfortunately "relativity" stuck and as a result some idiots took it the wrong way. I can not do anything about this, but it does not imply that relativity is wrong."

::So ... you're fine with promoting something that is misleading the "masses" and harming their lives, as long as you can say it is their fault, not yours.

::Johanan, I spend my time helping people. Relativity has not helped a single person in any way, ever. It's misled and hurt a lot of people. Relativity is the most unproductive theory ever embraced, and it's a complete dead-end. I'm not going to waste more of my time on it, and I encourage you to open your mind and become more productive yourself.

:Johanan wrote, "P.S. if you really think I'm a liberal, look up my group MemeShock on facebook. You will see that I am most definitely not a liberal nor a leftist. Please stop making assumptions about me."

::You don't seem to be much of a conservative either. Conservatives advance society in a productive way. Relativity is an unproductive liberal favorite that wastes taxpayer money, misleads well-intentioned students and pushes the masses toward relativism. Yet you're spending your time defending and promoting it. I'm moving on to more productive topics on this site, and hope you can do likewise.--[[User:Aschlafly|Andy Schlafly]] 18:55, 27 November 2009 (EST)

:::It's not just an issue in the States; all over the world huge amounts of government (ie taxpayers') money is being spent promoting this theory. Why would governments spend so much on something that turns people away from the Bible? I think we all know the answer to that... [[User:TrondE|TrondE]] 23:08, 27 November 2009 (EST)

::::You're asking the wrong question TrondE. The question is "Does relativity turn people away from the Bible?" If you research relativity and relativism you'll discover that relativism only latches onto to relativity for incidental reasons. Furthermore the reasons for relativism's success exist for entirely different reasons. We'd have the 60's with or without Einstein. [[user:jfraatz|Johanan Raatz]]

:::'''REPLY'''::

*Andy Wrote: "I said there is a force orthogonal to the high velocity that supposedly causes an increase in relativistic mass. Mass is a scalar, not a vector. Does that force have to contend with the relativistic mass as claimed?"

:::Yes.

:::You don't measure only one component of the velocity when you are measuring the relative velocity. You combine them with the Pythagorean theorem. So there is no change in mass when you are in a reference frame orthogonal to the moving object than when you are in a reference frame paralel to it.

*Andy Wrote: Michelson-Morley suggests that an ether does not exist, but it in no way proves the many claims of relativity.

:::Actually it's the basis for the postulate that the c is the same in all reference frames. You wrongly claimed that this was an assumption, but it is based on experimental evidence.

:::If the ether does not exist than "c" does not have a preferred reference frame to be constant in. Thus instead it is constant in all reference frames.

:::To be fair there was a third model "ballistic theory" which suggested that the photons moved at speed c with respect to their emitters, but this was ruled out by observation. It led to several optical effects that were not seen in astronomical photographs, notably in observations of binary stars in which the light from the two stars could be measured in an interferometer. If it were correct, the light from the stars should cause fringe shifting due to the velocity of the stars being added to the speed of the light, but again, no such effect could be seen. The only remaining model was the Lorentzian one.

*Andy Wrote: So you're going to try to plug weaknesses in your argument with a personal put-down? Not here.

:::No, I brought it up because you make several statements in the page which are blatantly erroneous. First of all you argue that relativity is not based on evidence but assumptions, which is simply not true as we are discussing here, then you do not seem to understand why quantum non-locality does not violate relativity, and lastly you ignore the vast experimental evidence in support of it. Most notably the massive time dilation observed in muon particles. I can only guess based on this that you don't have enough background in physics.

*Andy Wrote: "Many read it in their youth. That makes the ''termination of reading the Bible'' by them all the more striking."

Well I was just reading it earlier today and last week as well.

*Andy Wrote: "Once people buy into relativity, they stop reading it. There may be a few exceptions, but not many. That speaks volumes about what relativity really is."

:::That sounds strikingly like the "cum hoc ergo propter hoc" fallacy. I don't know where you got the idea that reading relativity as opposed to any other theory caused this, but the connection you are implying is absurd and baseless. Where is your statistical evidence that tells you that people who read about relativity as opposed to say plate tectonic theory or germ theory are more likely to not read their Bible's afterwards? This suggestion that there is a connection is simply quite ridiculous.

*Andy wrote: "The healing occurred instantaneously and, yes, that contradicts the assumption in relativity about no information traveling faster than the speed of light. There are no exceptions allowed by relativity. It's a real contradiction. It's a not a "sign" as described by the Bible if it is impossible."

:::It's not a contradiction of relativity if Jesus can operate outside of space-time. Relativity does not say anything about what goes on outside of space-time. You failed to address my suggestion of this possibility though.

*Andy Wrote "Maybe you have 95-year-old pack-a-day cigarette smokers there too, who have never been sick a day in their lives. Look, there's no denying that physics professors are among the most liberal group anywhere, and far more liberal than the Democratic Party as a whole. Within physics departments, the promoters of relativity are ''particularly'' liberal, more so than, for example, material science types. Keep in mind that many of the promoters of the phony man-made global warming are physics professors."

:::Look I don't know what personal experiences you had at Harvard, but coming from my dept. these claims are down right bizarre:

::::"Look, there's no denying that physics professors are among the most liberal group anywhere, and far more liberal than the Democratic Party as a whole. Within physics departments, the promoters of relativity are ''particularly'' liberal, more so than, for example, material science types."

:::Well I'm denying it for one. Listen, you keep spouting this off, but there is simply no basis for it. Relativists are no more liberal than quantum theorists, particle physicists, or those who study superconductors. I haven't the slightest notion where you got this idea.

*Andy Wrote: "The correlation is unmistakable. Perhaps both attract people who like to misuse science for liberal goals."

:::Andy, part of this whole discussion is WHETHER OR NOT relativity supports a liberal goal NOT IF. To say that the correlation is unmistakable because those who promote relativity are misusing science for liberal goals is begging the question. Begging the question is a logical fallacy, and does not resolve anything.

*Andy Wrote: "Do you support classroom prayer then? A clear "yes" would suffice."

:::Ok YES, and FYI I was also homeschooled from 1st grade to 12th, voted for Bush in 04, write conservative editorials for my school paper nearly every week, and run the largest right-wing memetic engineering group on facebook.

*Andy Wrote: "So ... you're fine with promoting something that is misleading the "masses" and harming their lives, as long as you can say it is their fault, not yours."

:::1.)Ok look, first of all relativISM appeared for reasons entirely different than relativITY. Supporters of relativISM seized upon relativITY to lend credence to their view. However, relativism would both exist and flourish WITHOUT relativity. The relativism in today's society is not caused by relativity. Relativity is merely incidental to relativism.

:::2.) Secondly, just because something can cause people to go to a wrong conclusion does not make that thing wrong. Relativism is a wrong conclusion. Relativity in my theory is a right premise. Just because some people use a non sequiter argument to jump from one to the other does not make relativity wrong. You have to understand that relativity is true or false INDEPENDENT of whether or not it causes certain people who are ignorant of relativity to be adherents of moral relativism.

:::3.) With this in mind I will note you might consider certain scientific discoveries as what Leo Strauss would think of as "dangerous truths." There are currently several such theories that if taken the wrong way might tend one towards atheism which in turn could lead to moral relativism. As such I prefer them to be left to the scientific world and not popularized in such a way to undermine moral values, however that does not make them any less true or false. I do not personally think of relativity to be one of these, but if you do that's fine, just remember that just because something might have adverse effects to the untrained mind doesn't make it any less true or false in itself.

*Andy Wrote: "Johanan, I spend my time helping people. Relativity has not helped a single person in any way, ever. It's misled and hurt a lot of people. Relativity is the most unproductive theory ever embraced, and it's a complete dead-end."

:::That's not true. It's led (not misled) people to make great advances in astronomy, and it HAS been productive in keeping particle's alive in particle accelerators for far longer than would normally be allowed. Furthermore it is useful in keeping GPS satellites on time when they start to slip off by a few seconds every year: http://www.astronomy.ohio-state.edu/~pogge/Ast162/Unit5/gps.html GPS recievers calculate for gravitational time dilation to keep on track. Lastly you can't tell me that this if it works will not be both very cool and very useful: http://www.spacedaily.com/news/timetravel-01a.html

*Andy Wrote: "I'm not going to waste more of my time on it, and I encourage you to open your mind and become more productive yourself."

:::Then explain muon time dilation without relativity. I'm highly skeptical that another explanation exists, but if you can find one by all means share it.

*Andy Wrote:"You don't seem to be much of a conservative either. Conservatives advance society in a productive way. Relativity is an unproductive liberal favorite that wastes taxpayer money,
misleads well-intentioned students and pushes the masses toward relativism. Yet you're spending your time defending and promoting it.

:::This is circular reasoning Andy. You start with your conclusion: "Relativity is an unproductive liberal favorite" and argue back that therefore I must not be a conservative because conservatives are productive. Remember we are still debating whether or not relativity is productive. You also haven't proved why it misleads well-intentioned students. You can't argue that funding LIGO is liberal because relativity is an unproductive theory and therefore LIGO will be unproductive.

:::In a few years you might be surprised at what LIGO will do. I for one would love a new way to map dark matter. It would be a very nice way to figure out if I am on the right track with my quantum gravity theory for one thing.

*Andy Wrote: "I'm moving on to more productive topics on this site, and hope you can do likewise."

:::Don't worry, I intend to put together and edit many political pages that I think you will like! ;)

[[user:jfraatz|Johanan Raatz]]

==Request for References==
Andy, you've said several times that learning relativity causes people to stop reading the bible, and that specialists in relativity are more liberal than physics professors (who are more liberal than college professors overall). Do you have any sources for these claims? In my experience, people in physics are as conservative as other fields of science, and more so than biologists. Thanks in advance for the sources. --[[User:WLink|WLink]] 13:22, 28 November 2009 (EST)

:You can see plenty of evidence on the talk pages here. In addition, I've seen at least one survey indicating that the level of atheism is higher among physicists than, say, mathematics, despite the close connection between the fields. There are also prominent, widely promoted physicists who describe themselves as atheists, such as Richard Feynman and Steven Weinberg, more so than in mathematics or other analogous fields.

:Spend some time in a physics department, as I have, and you won't doubt that belief in relativity and reading/discussing the Bible are inversely correlated.--[[User:Aschlafly|Andy Schlafly]] 13:51, 28 November 2009 (EST)

:: Could you link to the study you have referenced above, or give some information on it? Also, as you've pointed out, knowing one person who smoked into their seventies and didn't get cancer does not prove anything. Similarly, the anecdotal evidence on this talk page doesn't verify your claim. The evidence from the talk page seems to lean the other way- most of the editors seem to think that plenty of physicists who believe in relativity also read the Bible, but it is all anecdotal. --[[User:WLink|WLink]] 08:12, 29 November 2009 (EST)

:: Yes, there are some physicists who are atheists, but what is the relation to relativity? Can you even show me one person who understands relativity and does not believe it? There are people who think that relativity might have to be modified to explain some anomaly, or people who propose such hypotheses such as this [http://www.scientificamerican.com/article.cfm?id=splitting-time-from-space]. But who denies the basics of relativity? I'll count people inside or outside physics departments, but not articles like this CP page that are filled with inaccuracies about what relativity is. [[User:RSchlafly|RSchlafly]] 16:51, 28 November 2009 (EST)

:::The defense of relativity grows increasingly illogical. Now the promoters' test is whether there is "one person who understands relativity and does not believe it?"

:::OK, let's try that test out. The Koran is written in Arabic, and I can't name one person who understands it who does not believe it. Does that mean, per your logic, that it must therefore be true? All liberal theories rely on double standards, and you've just established one for your theory.

:::Note, by the way, that relativity is a mathematical system. It does not adapt to counterexamples any more than number theory could adapt to a revelation that 1+1 did not quite equal 2.--[[User:Aschlafly|Andy Schlafly]] 19:47, 28 November 2009 (EST)

:::: Yes, there are a lot of people understand the Koran and do not believe it. Eg, here is a leftist-atheist-evolutionist who read the Koran (altho probably an English translation). [http://whyevolutionistrue.wordpress.com/2009/11/28/the-dangers-of-islam-wright-vs-hitchens/]
:::: I am not arguing that relativity is true. I am just arguing to correct the errors in this CP article. If relativity does not have counterexamples, then why does the article complain about discontinuties and logic problems? It can be mathematically proved that no such discontinuities or logic problems exist.
:::: You say that belief in relativity is correlated with various other beliefs, but you offer no support at all. I do deny those correlations. They are contrary to my experience, and contrary to common sense. Do you have some examples of right-wingers who say that relativity is entirely wrong? [[User:RSchlafly|RSchlafly]] 20:54, 28 November 2009 (EST)

:::::I found nothing of value in your link, and certainly nothing claiming that anyone read the real Koran (in Arabic) and didn't believe it. You have a [[double standard]] for relativity.

:::::But if you're not arguing that relativity is true, then that point is moot. Relativity has many counterexamples, and it looks like we need an entry analogous to [[counterexamples to evolution]]. The Pioneer "anomaly", the more precise Mercury perihelion data, the discontinuity as velocity approaches "c" for infinitesimal mass, the logical problem of an orthogonal force on relativistic mass, the lack of curvature in overall space as observed by measurements, the universe near the Big Bang, and I think even new data for the pulsar for which the sole Nobel Prize for relativity tends to disprove it. As if that weren't enough, the Bible contradicts relativity also. As to people who say relativity is false, there's a long list (such as Tom Bethell) but I've already demonstrated that argument to be fallacious.--[[User:Aschlafly|Andy Schlafly]] 21:23, 28 November 2009 (EST)

::::::"Relativity has many counterexamples, and it looks like we need an entry analogous to counterexamples to evolution."

::::::Cherry-picking the anomalous data points that don't fit into relativity, while ignoring the vast majority of the evidence which does confirm it is not scientific. [[user:jfraatz|Johanan Raatz]]

:: "You can see plenty of evidence on the talk pages here." I don't think that makes a good citation for an encyclopedia article. Do we have any citations to something more concrete and objective? --[[user:NgSmith|NgSmith]]

::: Lack of Bible-reading is so prevalent among relativists that I hardly think a citation is needed to demonstrate it. Not to pick on editor Raatz, but take a look at his complete lack of Bible-related edits here despite his insistence that he still reads it: [http://www.conservapedia.com/Special:Contributions/Jfraatz]. '''''Indeed, it's difficult to imagine any theory other than relativity that so sours an impressionable student on the Bible'''''. The theory of evolution, perhaps.--[[User:Aschlafly|Andy Schlafly]] 15:25, 29 November 2009 (EST)

Andy- you have made the claim again, and now you are claiming its so obvious you don't need a citation, but it only appears obvious to you. Any single example is anecdotal- as you yourself have pointed out with your "one person who smokes into old age doesn't prove cigarettes don't cause cancer" argument. You are making a claim, and I for one would appreciate knowing why you believe it.

I cannot speak for Raatz, but I myself do read the bible, and the only contributions I have made to this project are attempted edits to relativity. The reason is that I am a physicist, and felt that my contributions would best be made in this specialized area. Conservapedia appears to have many knowledgeable of the bible, but few physicists. Not making bible related edits is not evidence of not reading the bible- it could be evidence of finding the current articles satisfactory. As a physicist, I find this relativity article simply embarrassing, and hence the endeavor to improve it. I encourage you, Andy, to take your famously open mind and sit down with a good introduction to the theory, and work through some standard introductory problems. I think that actually learning what you try to criticize may help greatly. --[[User:WLink|WLink]] 16:06, 29 November 2009 (EST)

:WLink, all your edits are provoking controversies and arguing. Why not do something constructive? [[User:JacobB|JacobB]] 16:09, 29 November 2009 (EST)

::I honestly feel as if the most constructive thing I can do is to use my expertise as a physicist to edit this article, and the other physics related articles. Unfortunately, these changes have been reverted. Perhaps you are right, it is time I use my limited time for something constructive and leave this site. How many scientists and scientifically minded people do you think you lose due to arguments on this very page? --[[User:WLink|WLink]] 18:17, 30 November 2009 (EST)
:::Lastwordism, claims of authority, and puerile threats? You've been learning from [[Liberal style]], have you not? [[User:DouglasA|DouglasA]] 18:20, 30 November 2009 (EST)
::::I'd be very sorry if this page pushed you off the site, WLink. I sometimes get exasperated with the constant bickering on this talk page as well; however, I've found other pages I can constructively edit in the meantime. There are definitely [[Classical mechanics|many]] [[Special theory of relativity|other]] [[Speed of light|pages]] that need work from people who know something about physics; I hope you decide to stay and help. --[[User:EvanW|EvanW]] 18:26, 30 November 2009 (EST)

:::::WLink, I hope that you want to do more than make liberal edits to the [[Theory of Relativity]]. EvanW has good suggestions and I hope you can stay with an open mind. But we're not going to become like liberal, atheistic Wikipedia, which is already starting to sink like the Titanic.--[[User:Aschlafly|Andy Schlafly]] 20:07, 30 November 2009 (EST)

== A Word on Relativism ==

Despite implications made here relativism did not come into being or become popular due to relativity. The roots of modern popular relativism can be traced back to Freud and in particular a group of neo-Marxist intellectuals known as the "critical theorists" who combined Marx with Freud to argue that all morality was merely a construct to be "liberated" from:

http://mildcolonialboy.wordpress.com/2009/09/24/political-correctness-is-cultural-marxism-part-iii-speech-by-william-lind/

Basically they viewed all ideologies (even correct ones) as "oppressive." Therefore any correct moral system based on an objective ideology was "wrong" in their eyes. Thus no one moral system could be thought of as correct -hence relativism.

The critical theorists came over around WW2 to escape Germany and set up in the States. Here they then were the movers and shakers behind the counterculture of the 60's, which is where moral relativism comes from today.

Again it has nothing to do with relativity. It would have gone off on it's own with or without relativity.

[[user:jfraatz|Johanan Raatz]]

:That overlooks what the leading British historian Paul Johnson says (he starts his book about the 20th century with a discussion of the theory of relativity, and how it led to increased relativism), that overlooks what the liberal law professor Laurence Tribe says (he wrote a law review article linking the theory of relativity to a call for more [[abortion]] "rights"), that overlooks what now-President [[Barack Obama]] did in allegedly helping with that article, and that downplays the dictionary dates for the terms:

::relativity (1834)
::relativism (1865), but its secondary meaning about moral relativity came later, I think, and its additional meaning is this: "relativity".--[[User:Aschlafly|Andy Schlafly]] 23:42, 28 November 2009 (EST)

Jfrattz, I see that despite my admonition on your user talk page, you continue to engage in 90/10 bickering over relativity, with the same re-hashed points that you and countless others have brought up before. Go write a new article, or find one that could benefit from more information. [[User:JacobB|JacobB]] 23:43, 28 November 2009 (EST)

:::I did a little Googling and found that, while many people have linked relativity to moral relativism, Einstein himself apparently disbelieved such links: "Asked what effect his theory would have on religion, he said: 'None. Relativity is a purely scientific matter and has nothing to do with religion'" [http://www.slate.com/id/74164/]. [http://www.vision.org/visionmedia/article.aspx?id=596 Another page] says (whether rightly or wrongly; I don't know) that "He himself held to firm standards of right and wrong and saw moral relativism... as a bankrupt philosophy." I think that the point of view of the discoverer of the theory should at least be mentioned. I'd add it myself, but the page's locked. --[[User:EvanW|EvanW]] 15:42, 29 November 2009 (EST)

Evan, please read the top of this page. It is made clear that bringing up old points isn't helpful, and you'll find this point at [[Talk:Theory_of_relativity/Archive_1#Moral_Relativism_line_needs_to_go.]] Any questions you have about this subject can be answered there. Check the archives before posting. [[User:JacobB|JacobB]] 15:48, 29 November 2009 (EST)

::::Jacob's point is well-taken. That said, I will respond to Evan. Einstein's opinion on physics is relevant, but I don't see the significance of his opinions on religion, politics, philosophy, education or the media. Einstein was not an expert in American politics, for example. This suggestion falls into the same category as opinions by [[J. Robert Oppenheimer]] on when to use the atom bomb. He wasn't an expert on war or foreign relations, so his opinion on use was irrelevant.--[[User:Aschlafly|Andy Schlafly]] 15:52, 29 November 2009 (EST)

::::::Thanks for the reference, Jacob... <quickly read old discussion...> Okay, it seems that the consensus there was to omit the section entirely. However, it seems to have come back in as the first paragraph in "Political aspects". I can see arguments for either including or excluding it. As for whether to include Einstein's opinion - good point, Andy. I reread the current page, and on second look, it doesn't seem to be as bad as [[user:jfraatz|Johanan Raatz]] seems to think. --[[User:EvanW|EvanW]] 15:57, 29 November 2009 (EST)

== orthogonal force ==

ASchlafly and Jfraatz seem to have been talking past each other on the subject of what happens when a force is applied orthogonally vs. longitudinally to a relativistic particle. There is no need for the acrimony here, and there is no need for arguing over the significance of mass being a scalar rather than a vector.

The right way to analyze problems involving force and acceleration is with the "4-velocity", "4-acceleration", "4-momentum", and "4-force". These are the modern concepts that people use. The 4-velocity is a vector in spacetime. It is always a unit vector; it just "tilts" when a particle moves. The 4-momentum is the 4-velocity times the mass. That's the "rest mass". The notion of "relativistic mass" is old-fashioned. The right way to think about it is that the momentum increases faster than mv, doing so ''as if'' the mass had gone up. But it's better to think of the mass as staying the same, and the formula for momentum being <math>mv\gamma</math> rather than just mv.

The 4-acceleration is the rate of change in the 4-velocity, as measured by the proper time, and the 4-force is the rate of change of 4-velocity. Conservation of momentum applies, and says that 4-forces cancel, same as in Newton's laws. So you can find the deflection of a particle, correct for relativity, by checking conservation of momentum.

This stuff is treated in modern physics textbooks, such as Halliday and Resnick.

[[User:SaraT|SaraT]] 00:19, 2 December 2009 (EST)

Talk:Luke 1-8 (Translated)

2009-12-21T01:32:41Z

Cambrian: /* Luke 7:24 */ some thoughts

==Luke 2:1 -- απογραφεσθαι==

απογραφεσθαι can mean either a tax or a census. From the [http://www.earlyjewishwritings.com/text/josephus/ant18.html writings of Josephus], it appears that this απογραφεσθαι caused an uprising in Judea, which implies taxation (why would a census cause protests?), so I have translated here as taxation.

But so many sources translate this word as a census, so does anybody know of a reason for this? If so, let me know here and we can discuss and possibly change it. [[User:JacobB|JacobB]] 18:54, 10 October 2009 (EDT)

== 2:34-35 ==

Was skimming through the translation, and happened to notice these two verses. The construction here can be thought of as a cause-consequence-ultimate purpose clause (or a dual level purpose clause). Quite often, when a construction has both "eis" and "hina/hopos" in it, the clause after the "eis" indicates the immediate consequence (which may or may not be intended, usually determined by context), and the clause after the "hina/hopos" indicates the ultimate intended purpose. So the structure here is as follows:

Cause:
(A) The child will cause the fall and rise of many Israelites

Immediate Consequence:
(1B) Many will dispute that He is who He says He is
(2B) Mary will be deeply grieved

Ultimate Purpose"
(C) to reveal the inner motivations of many people

In this case, it is pretty clear that the 2 immediate consequences (people hating Jesus and Mary getting hurt) are not intended, but they are completely unavoidable. The ultimate purpose of His actions, however, both in the current generation, and in all generations to come, is to reveal the innermost motivations of many people (frankly, I think this means both good and evil motivations, but that is another issue).

I think the translation could probably be slightly adjusted to demonstrate this construction a little better.

Just a thought. God bless. [[User:MBack|Michael Back]] 1:40, 8 November 2009 (EDT)

: Thanks for the enlightening explanation! I'll see if I can improve our translation of 2:34-35 as you suggest.--[[User:Aschlafly|Andy Schlafly]] 10:37, 8 November 2009 (EST)

==Luke 3:1==
In this particular instances, as weird as the word is to us today, each of the men identified including Herod Antipas is τετρααρχοῦντος - tetrarch. A tetrarch was one who ruled over 1/4 of the empire and was subordinate only to the emperor. King gets used frequently incorrectly used to refer to Herod Antipas in translating this term, but he was not a king and Judea was not a kingdom. I am using the word governor instead of king, which isn't controversial when used for Pilate, who had exactly the same role as Herod Antipas - he was tetrarch of Judea. But perhaps there is a better word than both governor or king. [[User:Cambrian|Cambrian]] 22:25, 28 October 2009 (EDT)

==Chapter 3 Verse 12==
Master is the original, Teacher is the modern version. Jesus asked his disciples "Who do they say I am?" I am thinking the replacement should be "Rabbi" (a respected authority) or "Great Prophet" (some say Elijah, some say John the Baptist). --[[User:Jpatt|Jpatt]] 12:38, 30 October 2009 (EDT)
:The Greek is 'didaskale' (teacher, instructor). KJV uses 'master' (a very common term for a teacher pre 20th century). I like the old-fashioned 'master', but I think 'teacher' is better understood these days. I think 'Rabbi' is diverging a little from the original word, and 'Great Prophet' is simply not what the original text says *and* breaks the relationship described between Jesus as teacher and his disciples/students. [[User:AdeleM|AdeleM]] 17:37, 6 November 2009 (EST)

::Teacher has different connotations today, as in tenured (and very liberal) public school officials or professors. It may work in some contexts, but I doubt all. Perhaps additional words should be considered: "Sir", "Boss", "Mister", "Coach", others?--[[User:Aschlafly|Andy Schlafly]] 18:34, 6 November 2009 (EST)

:::"Mentor" is the most accurate that comes off the top of my head. Perhaps even "guide" or something along those lines? -- [[User:JLauttamus|Jeffrey W. Lauttamus]][[User_talk:JLauttamus|Discussion]] 18:39, 6 November 2009 (EST)

:::I see where you're coming from, but I'm not too comfortable with with using words that are further from the original Greek-- teacher may not be perfect, and it may come with some baggage, but it's still the best fit for 'didaskale'. [[User:AdeleM|AdeleM]] 22:25, 6 November 2009 (EST)

::::Mentor is a very good idea. But it's not used much as a salutation or title, is it?--[[User:Aschlafly|Andy Schlafly]] 18:57, 6 November 2009 (EST)

:::::I don't think it's used much as a title, but I think in the context it would work. Some examples:
:::::"Tax collectors asked to be baptized, saying, 'Mentor, what should we do?'"
:::::"And His students awoke Jesus, saying, 'Mentor, we will drown.'"
:::::"...and Peter said 'Mentor, the crowd is thick, and presses against you...'"
:::::19:09, 6 November 2009 (EST)

::::::I think you're right that "Mentor" does work in many contexts. Great idea!

::::::One basic translational point is that I don't think the same word should be translated the same way in all uses. I think most would agree, yet it is easy to find superficial criticisms of translating the same Greek word differently in different places. It is a weakness of the word-for-word translations of the [[NASB]] and [[ESV]] to try to avoid that (baseless) criticism.--[[User:Aschlafly|Andy Schlafly]] 19:17, 6 November 2009 (EST)

(unindent)I think that along with word translation comes translation of the context that word was used in. "Mentor" may be a good translation in some areas, but perhaps in others a more formal, subservient "Sir" or "Master" would be in order. I'm not very well-versed in Biblical translation, but I would be more than happy to assist in minute details like this! -- [[User:JLauttamus|Jeffrey W. Lauttamus]][[User_talk:JLauttamus|Discussion]] 19:24, 6 November 2009 (EST)

==Gender-Neutral Language==
While I'm all for retaining gender-specific language where it exists in the original text, I feel that there are some assumptions being made here that don't really reflect that. In 3:4, for example, the Greek Bible makes it a 'voice in the wilderness', *not* specifically a man's voice. [[User:AdeleM|AdeleM]] 23:06, 6 November 2009 (EST)

:Good point. Where are you on the expression "sons of God"? All modern versions change that to "children of God," presumably to gender-neutralize it (degender -- a new Conservapedia word?). But "children of God" has a very, very different meaning from the Greek and from "sons of God." "Children of God" means less accountability, less responsibility, and lower expectations than what the Greek indicates.--[[User:Aschlafly|Andy Schlafly]] 13:58, 7 November 2009 (EST)

::I don't have a overarching opinion on that, because there's more than one context. For exampke, KJV uses 'sons of God' in clear references to male persons only (ie Genesis 6:2) and to translate the Greek τέκνα θεοῦ (of 1 John 3:1 and elsewhere), which absolutely, 100% really does mean 'children of God'. So, sometimes gender-neutral terms *are* correct, and I think we need to refer to the original text in *every* case. [[User:AdeleM|AdeleM]] 14:36, 7 November 2009 (EST)

:::That's fine, but I can't imagine ''any'' of the texts to mean "children of God." Rather, that appears to be obvious gender-neutralizing.--[[User:Aschlafly|Andy Schlafly]] 14:56, 7 November 2009 (EST)

::::Honestly, with my general liking for the language of the KJV, that's what I assumed. Then I looked it up, and looked it up somewhere else, and did some additional reading, and looked it up again... etc. τέκνα θεοῦ means "children of God"; the original uses the more inclusive term and the King James Version masculinises it unnecessarily. Nothing for it but to open our minds a little further. [[User:AdeleM|AdeleM]] 15:54, 7 November 2009 (EST)

==Chapter 3, Verses 18-20==
18. In Greek, the words are εὐηγγελίζετο (could be translated 'preached Good News' or 'evangelized' or just 'preached' and παρακαλῶν parakalōn (exhortations or encouragements). The word 'warning' is just not there.

19. It's a little more complicted than that. Herodias was divorced by Philip and then married Herod Antipas. John's objection was to the fact Herod had married a woman who was the ex-wife of his still-living brother, a condition not permitted in Jewish law. So, the reprove was for an unlawful marriage, and, by extension open fornication, but not adultery.

20. No. The word censor is not in the original, and by throwing John into prison, he did a lot more than that.[[User:AdeleM|AdeleM]] 14:38, 7 November 2009 (EST)

:Excellent points, but the primary meaning of "exhortation" and "Parakaleo" is to admonish, not comfort.

:In verse 19, a better word than adultery to describe the objection would be fine, if one exists in English, but just omitting it altogether seems to leave the reader wondering what the fuss is about.

:In verse 20, the Greek word is "katakleiðw", which literally means to "shut up," presumably both physically and in connection with communicating, the point of the verse.--[[User:Aschlafly|Andy Schlafly]] 14:56, 7 November 2009 (EST)

::On 'exhortation'-- I have no problem with 'admonish'-- just with 'warning', which means something a *slightly* different.

::On verse 19-- please see my edit-- I agree it's not quite obvious to the modern audience, but 'adultery' isn't quite what's wrong and probably muddies the waters a bit. I've tried to clarify.

::On verse 20: Nope-- "shut up" means two things in modern English, but the Greek κατακλείω only has the sense of 'incarcerate'. (Honestly, I don't think *any* reader could miss the fact that John criticises Herod and is silenced-- no need to belabour the point.) [[User:AdeleM|AdeleM]] 15:30, 7 November 2009 (EST)

:::You have good ideas and I've learned from this discussion. I wonder why the Greek word κατακλείω could not mean "censor", especially since that is what was happening here. I'll investigate further.

:::More generally, I think some of your efforts on verses 18-20 overly emphasize word-for-word translation at the expense of clarity of meaning. If, for example,, "adultery" is the best word we have for verse 19, then isn't it better to use it than to obscure the point? If Herod had an unlawful divorce from another woman, would translators be as reluctant to use the word "bigamy"?--[[User:Aschlafly|Andy Schlafly]] 16:28, 7 November 2009 (EST)

::::That's not quite it either. Herodias was lawfully divorced from Philip and free to marry, so her second marriage was neither bigamous nor adulterous. The issue was that it was forbidden to marry the brother of a former husband who was still living-- the prohibition is similar to the prohibition of incest. I'm not sure how to express this in the verse other than "unlawful" or perhaps "illicit".

::::I'm not actually an absolute word-for-word enthusiast, but when it's straiightforward, I think we should keep it as straightforward as possible and save the interpolation for difficult passages. [[User:AdeleM|AdeleM]] 18:04, 7 November 2009 (EST)

::::Ah, just read your edit-- immoral also works, although illicit might be slightly better. [[User:AdeleM|AdeleM]] 18:05, 7 November 2009 (EST)

:::::You use the word "unlawful", but Herod essentially made the civil law, and John the Baptist wouldn't have cared about civil law. Do you mean unlawful under Jewish law? In that case I don't think "lawful" would be the term. Regardless, I guess if Herod married Herodias, then "adultery" wouldn't be appropriate as the translation.

:::::I'm all for being straightforward and concise, but I don't think we should obscure meaning simply because the English terminology is inadequate. Sometimes we have to choose the closest English term based on modern connotations, and adultery does seem to capture the basic objection here most concisely. I'm fine with "immoral" or "illicit" but am not confident the reader will really get the point as well.--[[User:Aschlafly|Andy Schlafly]] 18:34, 7 November 2009 (EST)

::::::Yes, of course I meant under Jewish religious law-- sorry I didn't make that a bit clearer. I think, then that we agree that we just don't have a good term for this. I think immoral or illicit will do though, since the larger point is actually that John was silenced for his criticism. I think "shut John up in prison" conveys the point nicely. [[User:AdeleM|AdeleM]] 18:46, 7 November 2009 (EST)

:::::::OK, fine, though I think "adultery" captures the essence of the Jewish prohibition against someone having an affair with his former sister-in-law. In essence, Jewish law does not recognize the divorce with respect to the brother-in-law.--[[User:Aschlafly|Andy Schlafly]] 15:50, 8 November 2009 (EST)

== Luke 3:23 ==

I don't see an improvement in capturing original intent by replacing "ostensibly" with "being known as." This may illustrate the difference between translating based on original intent verses a textualist translation. We're the former.--[[User:Aschlafly|Andy Schlafly]] 15:50, 8 November 2009 (EST)
:No, not at all-- mostly, I just prefer the slightly simpler words-- that and the fact that 'ostensibly' is sometimes used to suggest deceit, which I would rather avoid here. [[User:AdeleM|AdeleM]] 17:40, 8 November 2009 (EST)

::But our version is not dumbing things down. In fact, that is one of our objections to the [[NIV]], which some say is written at only the 4th grade level.

::"Being known as" is not accurate. Mary, Elizabeth, Joseph, John the Baptist and perhaps others always knew he was the Son of God. And "being known as" is not a word-for-word translation of the Greek either. Finally, why should anyone care what others may have thought? "Being known as" just doesn't fit the point of the passage.

::Ostensibly does not imply deceit in English. I saw that nowhere in its definition in the dictionary.--[[User:Aschlafly|Andy Schlafly]] 18:31, 8 November 2009 (EST)

:::Well, if I said that you are ostensibly here to translate the Bible, I'd be implying that you were really here to do something else. http://dictionary.reference.com/browse/ostensibly I know that's not the *only* meaning, but I'd like to avoid *any* possible misunderstanding on this point.
:::Presumably Mary and others didn't "suppose" (KJV's word) Him to be the literal son of Joseph, either.
:::Another option might be to say that He *seemed* to be or that he was *apparently* the son of Joseph, which is probably no further from the original and reads a little better.
:::I'm not trying to dumb this down-- replacing complex language with simple would be dumbing down, and I'm not doing that. I'm just trying to hang on to some of the plainness of the KJV verse. [[User:AdeleM|AdeleM]] 18:50, 8 November 2009 (EST)

== Luke 6:35 ==

I just saw your very recent translation of Luke 6:35, and have a question about the use of the phrase "sons of God." While I wholeheartedly agree that we don't want to use the gender-neutral "children", the translated verse in a way implies that each good person will become a "son of God." As we know, there is only one Son of God - Jesus Christ. I wonder if this could be rephrased somehow, although it might be difficult (as you pointed out, this verse could be the subject of entire thesis!). --[[User:FatherJoseph|FatherJoseph]] 19:59, 12 December 2009 (EST)

:Great point. Luke 6:35 is perhaps the toughest single verse yet ... after John 1:1! By the way, the objection I have to "children of God" is that removes our responsibility, accountability, adult-like nature, etc. The [[KJV]] does have occasional examples of misguided gender-neutralization, and it's impressive that the NASB is more conservative on this point than the KJV!--[[User:Aschlafly|Andy Schlafly]] 20:12, 12 December 2009 (EST)

I have found some verses that are translated, but not necessarily remove the alleged dilution in them.

== Translation ==
For example, in Chapter 1 of Luke, the first verse:

*"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,"

I have found that the only thing that has been changed are the words. Does anyone else find this? [[User:NP|NP]] 20:23, 12 December 2009 (EST)

:I'm sure of what the Bible means here, but I'm not sure what you mean! I think you're saying that the substance is unchanged for this verse between the KJV and our work-in-progress. I'd agree, and that is usually the case. In fact, to the extent you think the KJV was 100% precise in conveying original intent in 1611 English (not all here would agree), then the substance should always be unchanged.--[[User:Aschlafly|Andy Schlafly]] 20:40, 12 December 2009 (EST)
::That is indeed what I meant. I appreciate your explanation for this, now I understand why this is done. [[User:NP|NP]] 20:50, 12 December 2009 (EST)

:::NP, thanks for your feedback. We'd welcome your edits on the translation-in-progress itself!--[[User:Aschlafly|Andy Schlafly]] 21:44, 12 December 2009 (EST)

== Luke 7:24 ==

I did a little research, hoping wind, "ἄνεμος," might be translated as spirit, but it is not. What I did learn is that Jesus doesn't user ἄνεμος all that much, since it refers to a strong violent wind, and when Jesus uses a wind metaphor for spirit, he used πνεῦμα. [http://www.blueletterbible.org/lang/trench/section.cfm?sectionID=73] Also, while "broken" may make more sense for staff, the greek is σαλεύω, which means

"1) a motion produced by winds, storms, waves, etc 1a) to agitate or shake 1b) to cause to totter 1c) to shake thoroughly, of a measure filled by shaking its contents together 2) to shake down, overthrow 2a) to cast down from one's (secure and happy) state 2b) to move, agitate the mind, to disturb one"

The last definition seems particuarly interesting to me: to agitate the mind, if there is something else meant by κάλαμος than reed or staff.

Does anybody have a good grasp on what is being said in this passage? [[User:JacobB|JacobB]] 19:35, 20 December 2009 (EST)

:It's an intriguing mystery. Perhaps ἄνεμος means "the elements" here, and perhaps the entire sentence could be, "A staff broken by the elements?" The meaning could be rhetorical: surely you didn't go out there expecting to find evidence of a man defeated by the harshness of nature.--[[User:Aschlafly|Andy Schlafly]] 19:54, 20 December 2009 (EST)
::Kalamos refers to a reed or something made of reeds. Even when it refers to a staff, it's a reed staff. The reed staff is one of John's symbols. However, in the context of the subsequent verses, which emphasize a contrast (a well-dressed man?, no) or parallel (a prophet? yes) to the person of John, it strikes me that "a reed" is a fine translation for kalamos here. Anemos is a wind or gale. Saleuo here is a passive participle that I read as "shook" or "shaken." It seems to me that this sentence is written in the same sense as 25 in that it's meant rhetorically as a contrast to the person of John. I render the sentence exactly as the KJV: A reed shaken with the wind? He was literally as a reed being shaken by the wind while wandering in the desert, but he was also a prophet heralding the coming of Christ's ministry. [[User:Cambrian|Cambrian]] 20:32, 20 December 2009 (EST)

Talk:John 1-7 (Translated)

2009-11-29T19:10:47Z

Cambrian: /* Issue with translation of John 4:53 */

== The Gospel According to John ==

TerryH and Aschlafly have asked me to take charge of the translation of the Gospel of John. For those who do not know me (which is pretty much all of you), here is a brief introduction (I've not yet had time to introduce myself on my User page). I first learned classical Greek back in 1980 in college, where I took an intensive course in Attic Greek. Not too long after that, I expanded that to include Koine (the dialect of the NT) Greek, which is in the Attic family. I have taught introductory courses in Biblical Greek (one year and two year courses) on several occasions, and have continued to study the latest research and thought on Greek translation in the almost 30 years since I first learned the language. I have also had the opportunity to read portions of some of the oldest manuscripts of the NT in existence, including P66, P77, Codex Sinaiticus, Codex Alexandrinus, and several others (from high resolution photographs of the originals, not the originals themselves). I have kept very abreast of the latest in NT textual research, and I am very well versed in most of the arguments concerning disputed sections of scripture. I have my own opinions on each of these which I will explain in the appropriate places as I reach those sections while translating.

As to this translation, the first three chapters were already completed when I arrived, so I have edited them according to my understanding of the text, and as soon as that is completed, I will begin new translation starting in chapter four. Most of the comments I have made on this page relating to the first chapter were prior to being asked to handle the translation of the rest of the book. Keep in mind that I have spent the majority of my life acting as a translation commentator, rather than a strict translator. In other words, I usually have had the luxury of taking as much space as I need to explain the meaning of the Greek. A translator, however, must be concise and succinct, which places a limitation on my "translation" that is somewhat new to me.

In keeping with my "commentator" tendencies, however, I will keep a running account of my reasoning and the occasional expanded explanation of the text in the Analysis section, as well as on this talk page.

Anyone who has questions about anything I have translated, or comments on the text itself, is encouraged to jump in on the talk page, or on my User page, and express your ideas, information or opinions. This is an open forum for all users, so please feel free to contribute. Keep in mind, however, that I have no interest whatsoever in personal attacks or snide remarks. My comments will always be professional and on the topic, and I ask that all of you do the same. Grace and peace to all of you, and I pray that the Lord uses this to minister to each and every one of you. [[user:Mback|Michael Back]] 1:41, 20 October 2009 (EDT)

:Wow, that's extremely impressive, Michael. You're a godsend.--[[User:Aschlafly|Andy Schlafly]] 16:30, 23 October 2009 (EDT)

== Logos = the Word ==

There really shouldn't be much of a debate over using "Truth" or "Word" in John 1:1. In the Greek text, the word logos is used, which refers to something being said. Hence "Word" is better than "Truth". Also, truth in Greek is aletheia, and that word is not in the text.
:I do not think word or truth are all that great. Both fail to capture the connotation in λόγος of that which is being spoken of, mandate, law decree. Word is one literal translation of λόγος but without the idiomatic meaning people may or may not actually derive from John 1:1 it's still just a literal translation. Truth does not even weakly refer to that which is being spoken of except to editorialize by making a judgment (calling the mandate a truth, which of course it is but this doesn't capture the meaning of the words in Greek). Word is fine if you want to be a literalist about it because that is literally what λόγος means. But if you want some poetry in a Bible that's accurate and a pleasure to read, you could refer to the λόγος being a causal necessity, mandate, law, etc. because what I take John 1:1 to be saying very beautifully is that God was always there, even at the beginning and that it couldn't have been any other way. [[User:Cambrian|Cambrian]] 11:15, 16 October 2009 (EDT)

:: This is a fascinating dilemma. The unsigned first comment above fails to address how the term "word" is diluted in modern English. But the second comment above seems to downplay be the strong commonality between λόγος and the modern meaning of Truth. Still, I agree we should search for a better term.--[[User:Aschlafly|Andy Schlafly]] 11:23, 16 October 2009 (EDT)

:::Truth doesn't seem to be an apt term here though, logos as word here is more of a ordering, rational force, which makes sense given the audience that John was writing this gospel for. To translate it as truth doesn't do justice to what logos fully means. Aletheia, a word for truth is a truth of disclosure, something 'exposes' itself to be true to one. Heidegger uses this idea to great effect in his 'Intro to Metaphysics.' Truth for the Greeks wouldn't have been logos. I prefer the translation of logos=reason or ordering force.--[[User:Rcgallup|Rcgallup]] 11:39, 16 October 2009 (EDT)

::::There is no Greek word for "Truth" with a capital "T". "λόγος" is probably the closest substitute John could find. As to "reason" or "ordering force," they seem to lack the spiritual side, which Truth captures better.--[[User:Aschlafly|Andy Schlafly]] 11:43, 16 October 2009 (EDT)

I can really see, looking at this whole discussion, why James Moffatt in his translation chose NOT to translate Logos. He simply wrote "In the beginning was the Logos..." However, that's really not a very good solution. I never liked (and still don't like) "Truth" as a translation for Logos. However, I have to admit, "Living Word" is really growing on me! One problem way too many people have when they read "Word" is that they immediately think of a written word, which Logos is clearly not. Thus, the famous Reina-Valera translation in Spanish translates Logos as "el Verbo," the Verb, the active word. But clearly, since Logos is referring to Jesus Christ, "Living Word" really kind of captures the idea that this is a Person, specifically a Person of the Holy Trinity.--[[User:Caspianrex|Cory Howell]] 16:11, 22 October 2009 (EDT)

:"Living Word" for "λόγος" is really growing on me also. Truth has too much of a harsh edge to it in modern English, while "Living Word" has more of a dynamic, healing quality. Let's go with it!

== Truth or word ==
While I agree "truth" has too narrow a meaning, at first glance, it may serve the purpose well when explained properly. Sadly, many Christians believe that "word" refers to the Bible itself, rather than the deep concept of ''logos''. Is there a better term than either? Message? [[User:DouglasA|DouglasA]] 22:12, 26 August 2009 (EDT)
:I'm not a Greek scholar, but λογος, as I understand it, had an enormous range of implications in first century Greek, deeply rooted in a Greek culture which held all reality to be logical and ordered, and flowing from logic and order. While truth is being used now, I think we would be hard pressed to find a single word which encompasses all the meaning and implications of λογος. The question we must ask ourselves, is how much of the beauty of the first passage(s) of John are we willing sacrifice to give a completely accurate translation? If we don't care at all for the prose, perhaps John 1:1 might better read, "In the beginning was truth, reason, wisdom, and harmony, and all this was with God for this is what God is." A suggestion. [[User:JacobB|JacobB]] 17:10, 1 October 2009 (EDT)
::Whoops, sorry for putting the comment Re 1:9 in the wrong place. Feel free to just delete it if you want. --[[User:MarkGall|MarkGall]] 17:28, 1 October 2009 (EDT)
:::The more foundational question that needs to be decided here is whether this is going to be a dynamic paraphrase, or a strict translation. In other words, are we attempting to relate what the Greek actually SAYS, or are we attempting to explain what we believe it MEANS? If this is a strict translation, then using "truth" in John 1:1 is not an option, as the word "aletheia" does not appear in that verse. Like it or not, we are stuck with legitimate translations of logos: "word, message, reason, communication, thought, etc." If, however, this is more of a dynamic paraphrase, then we are not restricted by what the Greek actually says, and are free to use whatever words we need to "explain" what the Greek means. In that case, we can describe the force and meaning of logos in our "translation." As it stands right now, this is something of an odd cross between a translation and a paraphrase. So we need a philosophy of translation that goes beyond "conservative" and guides us in how strict or loose we are allowed to be in this re-translation. That alone would settle many of these translation disputes. [[user:Mback|Michael Back]]

::::We're doing a "thought-for-thought" translation. That's not a paraphrase, but that's not tied down by literalism either.

::::That said, I'm not entirely comfortable with "truth", as it has harsh connotations that are contrary to forgiveness. "Word" does have advantages, but it is so diluted. This debate may continue on.--[[User:Aschlafly|Andy Schlafly]] 22:06, 15 October 2009 (EDT)

::::: Commenting further on this, an imprecision is introduced in the Greek when John chose the best word available to him for what he wanted to say (which would not necessarily be perfect), and then on the English side we have dictionaries for translating that word which become quickly out of date as meanings shift. The meaning of "word" today is not the same as 20 years ago, and certainly not the same as 400 years ago. Today "word" makes one think of one solitary word that someone might type into a computer or send on twitter or texting. Pre-computers, "word" didn't mean that in English, and 400 years ago it probably had an entirely different connotation.

::::: A collaborative, wiki-based approach is very sell suited to reducing and eliminating these imprecisions, as many people can analyze both the Greek and the English in an effort to communicate the original intent.--[[User:Aschlafly|Andy Schlafly]] 19:32, 17 October 2009 (EDT)

:::::: I've been struggling with this for quite some time (long before I learned of this project). The fundamental problem here is that English simply does not have a word that comes anywhere close to the way John is using logos in this context. His usage directly challenged the Greek concept of logos (by making it PERSONAL - the logos itself created, and was both WITH God and WAS God), meaning that he was, in effect, giving it a brand new meaning BASED upon the Greek definition. So here is what we have: the logos starts as a Greek term referring to all that can be thought and communicated, and was, in ideal form, equated with "the contents, thoughts and communications of a god." The idea being that any true thing that could be learned, communicated, acted upon, written, or discovered, the gods already knew. John took this one step further with "ο λογος ην προς τον θεον," which is a nonsense statement. How could the logos NOT be with (or in agreement with) god if it is in his mind? But John repeats this in verse two, making it clear that this was no accident. THEN he goes one step further and makes it clear he intends for this logos to be taken personally by the use of houtos in verse two, and by attributing creation directly to the logos in verse three. This logos was much more than the logos of the Greeks, it was ALIVE and POWERFUL in its own right. Further, it somehow was both GOD and WITH God at the same time. Then John slams the lid on his new definition with verse 14, where the logos becomes FLESH (sarx). Absolutely IMPOSSIBLE according to the Greek understanding of this word. Likewise, impossible to relate with any current word in the English dictionary. So, there is no possible way that we will ever find an English word that can relate what John meant with logos. The most we can ever hope for is a rough approximation that might capture a hint of what logos is. Every suggestion will be lacking in some way. Traditionally, logos has been translated with "word," which was ALWAYS lacking, and is even more so now, for all the reasons we have seen. But frankly, "word" is no worse than "message," "Truth," "logic," "reason," or any other option, all for different reasons, of course.
:::::: With all of this in mind, I have opted for a different "combination" translation. This mixes the traditional translation with John's radical new concept of a living, personal logos. I believe it solves the problems presented by modern understandings of the meaning of "word" while preserving John's core intent, will be an interesting take for new believers, and keeping it recognizable to those who have been in the faith for a long time. It is not perfect by any means (as I said, I do not believe there is a perfect choice), but I would like all of you who are reading and participating in this to take a few days and dwell on it. I'm not claiming that this settles the discussion; far from it, I hope it moves it forward. My suggestion is "living Word." [[user:Mback|Michael Back]] 8:01, 17 October 2009 (EDT)

:::::::I like "living Word" very, very much. That may well be the optimal choice.

:::::::In the meantime I stumbled across John 17:17, where he says: "ἁγίασον αὐτοὺς ἐν τῇ ἀληθείᾳ: ὁ λόγος ὁ σὸς ἀλήθειά ἐστιν." This seems to support the "Truth" interpretation of "λόγος". Most translate the second half as "your word is the truth," but I wonder if a more straightforward translation would be "your truth is the word." The latter translation would serve as John's own redefinition of "λόγος" as "Truth".--[[User:Aschlafly|Andy Schlafly]] 20:18, 17 October 2009 (EDT)

:::::::: The best translation here would be "Your word is Truth" (since you could give aletheia the article and still preserve the subject-predicate identification), keeping in mind that the absence of the article here does NOT mean "a lesser truth." "Your truth is the word" is not an option for the following reason: In a predicate phrase where one noun has the article and the other does not, the subject is the noun with the article, and the predicate is the noun without the article. The word order in John 17:17 is more or less neutral word order, with no particular emphasis.
:::::::: John 1:1, for example, reads "θεος ην ο λογος," and since logos has the article while theos does not, it can only be translated "the Living Word was God," not "God was the Living Word." The order reversal is to place extra emphasis on "God" so that no one thinks it means "a god," while making it subtly distinct from "ton theon" in the previous clause. Thus, this construction says that the logos is THEOS (the emphasis tells us the logos is FULLY God), but is somehow different from "ton theon" (the Father). By giving the article to logos without giving it to theos, logos is preserved as the subject and theos can be moved forward for emphasis. BTW, if both nouns have the article, the rule is that the first one is the subject and the second is the predicate.
:::::::: Manipulating word order and the articles in John 1:1 would lead to subtly different meanings of that last clause:
:::::::: ο λογος ο θεος ην = The Living word is The God (Jesus and the Father are the SAME individual - Sabellianism)
:::::::: ο λογος θεος ην = Although not manditory, this one "could" be interpreted as "The Living Word was a god." (less than the Father - Arianism)
:::::::: However, θεος ην ο λογος in the context of the first two clauses can ONLY mean that the Living Word, Jesus, is fully and completely God, but is somehow different from the Father (thus, the Trinity). [[user:Mback|Michael Back]] 12:33, 18 October 2009 (EDT)

::::::::: Wow, thanks for the insights. I'll change John 17:17 back as you say.--[[User:Aschlafly|Andy Schlafly]] 07:59, 20 October 2009 (EDT)

After reading what Michael Back had to say about the logos, and doing some research, I have to wonder if John's is a gospel or a philosophical tract. Saying that John took the Greek concept of the logos, challenged it, and gave it a new meaning, would make it seem like a philosophical tract. All the attempts here to define logos mirrors a very old discourse. From reading Karl Jaspers' discussion of Heraclitus in his book on the great philosophers, logos "can neither be translated into any other term nor defined as a concept". "Logos can signify: word, discourse, content of discourse, meaning; reason, truth; law; even Being." Edward Hussey in his book on the Presocratics, states that by the time Heraclitus (b. 540 BC) really began using logos in his philosophy, "the sense of 'reason' or 'reasoning' appears to be well established" for the meaning of logos. And it would seem that logos was used in reference to "divine law" or the law of the universe. It also appears that the logos was the means by which God - since the mid sixth century BC, perhaps starting with Xenophanes, the idea of one God became known, from which the idea of the logos originated - brought order to the kosmos. The Stoics defined the logos in the same way. And for Philo, the logos "denotes the Thought of God expressed in a form that is, at least indirectly, accessible to men and knowable by them". (From Ronald Williamson's book on Philo, p. 105) So if John extended the meaning of logos, then this was in a long line of philosophers who struggled with the term and its meaning. If John then applied his understanding of the logos to Jesus, then we would have to wonder if equating the logos with Jesus is a true depiction, or a representation of his philosophizing. - Danielitld

: LOL. Very good observations. And my answer is that it was BOTH a philosophical tract and a gospel, which is what the gospel has to be when it enters a new culture. The topics he directly tackles (and his tendency to explain Jewish customs) shows that John wrote his gospel specifically aimed at a Gentile/Greek audience, and that he understood he would have to address some fundamental Greek philosophical ideas in order for them to truly understand and believe the gospel. Of course, the genius of his work is that as a whole, it was just a radically challenging to Jewish philosophical and theological ideas as it was to those of the Greeks.
: As for the logos, John was using a concept the Greeks had that the Jews didn't even have to help the Greeks better understand who and what Jesus was. Is this EXACTLY who Jesus is? Given that it is a human concept, I highly doubt it. It could be the closest we humans can come, or it could simply be the best concept the Greek language has to offer. Ultimately, this is about communication, and this explanation would help Greeks grasp who Jesus was a little better, but it would only be marginally helpful to Jews (as it is only marginally helpful to most Americans). So asking if this was "a true depiction or just John philosophizing" is missing the point. This is the closest Greek concept to what what the eternal God who became flesh really is that their culture had to offer. In another culture, a completely different philosophical or religious concept might better help them understand God. The truth is that ALL human concepts fall woefully short of capturing the full essence of who God is, so human approximations (like logos) are all we have. [[User:Mback|Michael Back]] 2:29, 23 October 2009 (EDT)

::Wow, thanks for the insightful analysis. I like the use of "Living Word" as it is, but wonder if it is a bit too repetitious (three times in the first sentence). Would some variety help, as in:

:::In the beginning was the Living Word, and this Word was with God, and this Truth was God.

::I only suggest this as way of possibly sparking further improvements in this all-important sentence.--[[User:Aschlafly|Andy Schlafly]] 16:48, 23 October 2009 (EDT)

:::Better yet for λογος: In the beginning was the Living Word, and its logic was with God, and this Truth was God.

:::By using three different terms for λογος, repetition is avoided and the meaning is more completely conveyed. This also comports with the redefinition of λογος in John 17:17.--[[User:Aschlafly|Andy Schlafly]] 22:56, 23 October 2009 (EDT)
::::I respect your interest in improving this verse, but there are several reasons I do not think it is in our interest to attempt to improve on the KJV translation. First, the verse has become idiomatic in the English language. It's a pure classic, and it very much adequately conveys the idea of logos and provides a rich use of logos in the verse. Second, attempting to avoid repetition in a verse that uses the same word in the same sense (as I read it in Greek) is wrong. Logos simply does not convincingly translate to logic, living word, or truth. There is no possessive to the object of was in the second stanza. It's not in the Greek. Logos does not translate to living word either - it means literally assertion, gesture, or statement. Neither does logos translate to truth - it only refers to the product of the power of speech, resolution, conditioning, or commanding and does not editorialize the significance of the message. So I think the best translation is as the KJV found it because it leaves the English speaking reader with a richness inherent in the ambiguity of the meaning of logos, which is inherent in that word in English, and conveys the poetry and whatever the poetic conceit is (is it almost like alliteration but when you use the same word multiple times?) in the Greek. The beauty of the use of logos in this verse is that it conveys something entirely different than something as simple as truth, living word, or logic. God literally made the motivating gesture of the universe. Thus, in the beginning was that which always was and always will be - it is and was God's gesture of creation. It was with God. It was God. God is the beginning and the end. It's elementary. [[User:Cambrian|Cambrian]] 00:30, 24 October 2009 (EDT)

:::::We'll see what others say, but I don't find either your first or second point logical. Idioms and the meaning of words change over 400 years. Just because a Greek word is used repetitively, it does not mean the English translation is identical in every context. The context does matter.--[[User:Aschlafly|Andy Schlafly]] 00:38, 24 October 2009 (EDT)
::::::I agree that idioms and meanings change over the years, but I believe that the important focus is translating the words of the Bible as they are written into language that is consistent with the meanings that the authors of those words intended and would have understood. If a idiom presents itself as sensible to our understanding as 21st century Americans, that says nothing about the meaning ascribed to the idiom by a 1st century Jew writing in Greek. I respectfully disagree with your objections to my thoughts. [[User:Cambrian|Cambrian]] 01:03, 24 October 2009 (EDT)
:::::::I just realized that I am not being as helpful as I could: my suggestion is merely that the term logos should be translated consistently throughout the verse and that its meaning is best captured by a word or phrase that speaks to the creative gesture that God made in the Beginning. I would propose: "In the beginning was God's will, and God's will was with God, and God's will was God." [[User:Cambrian|Cambrian]] 01:14, 24 October 2009 (EDT)

== 1:2 ==

The entire purpose of verse two is emphasis, and some of that is lost in this translation. "All this" is not the best translation to relate the force of "houtos" in this construction. In verse 2 "houtos" is serving as an emphatic form of "autos," placing extra emphasis on "this '''SAME''' individual..." The purpose here is to emphasize the personal nature of the logos in verse one. "This same one," or even "this very same one" or something like that would be better. As it stands now, "all this" does exactly the opposite of what the Greek is attempting to relate: it DE-PERSONALIZES the logos from verse one, which is actually a more "liberal" approach to this verse. [[user:Mback|Michael Back]] 12:08, 15 October 2009 (EDT)

: You're a genius, Mback! Changed as suggested.--[[User:Aschlafly|Andy Schlafly]] 22:09, 15 October 2009 (EDT)

== 1:3 ==

P66 has "outen" (nothing) in this verse while P75 has "oute hen" (not one thing), which is simply a more emphatic form of "outen." Our translation suggests we are going with the Greek in P75 (wise choice, given that p66 has 5 times as many copy errors as p75), and if that is the case, we should keep the emphatic nature of the words found there. "Not one thing" or "not one single thing" relates the emphatic force of the Greek much better than "no thing." The repetition of "ginomai" is also a function of emphasis, but, again, depending on how strict we are going to be, we probably can get away with dropping the last "that has been made" in this verse, as this translation does. [[user:Mback|Michael Back]] 12:21, 15 October 2009 (EDT)

: Mback, you're obviously brilliant, knowledgeable and meticulous. I made your change here but please feel free to edit any of the translations directly yourself, along with your highly informative comments!--[[User:Aschlafly|Andy Schlafly]] 22:13, 15 October 2009 (EDT)

:: Wow. I am humbled and honored by your words and confidence. I promise you that anything I do will be done prayerfully and with full consideration to the thoughts and ideas of everyone contributing. Thank you, sir. [[user:Mback|Michael Back]] 8:25, 16 October 2009 (EDT)

== 1:4 ==

I don't see any reason why we can't do a better job of distinguishing between "dzoe" and "bios." How about something like, "He was the source of real life..." or "Real life was found only in Him, and ..."? [[user:Mback|Michael Back]] 12:43, 15 October 2009 (EDT)

== 1:5 ==

While this verse definitely has many different modern translations, "snuff it out" is an idiom, not a defined "dictionary" word. That phrase gives this a strong "Message paraphrase" feel, as opposed to a more scholarly, exacting translation. Is that what we want? I have no problem with idioms, but in a strict translation, you usually limit the use of idioms in English to places where idioms occur in the Greek (which, admittedly, is fairly common). [[user:Mback|Michael Back]] 12:52, 15 October 2009 (EDT)

: Interesting point. Thanks. I'll check out your other suggestions also.--[[User:Aschlafly|Andy Schlafly]] 12:34, 15 October 2009 (EDT)

== 1:7 ==

Note that the use of "houtos" in this verse is similar to how John uses it in verse two. John uses it as a more emphatic form of "autos," emphasizing that "this SAME John who was just mentioned in the previous sentence" is the one being referenced here. [[User:Mback|Michael Back]] 1:16, 15 October 2009 (EDT)

== 1:9 ==

"Animates" is not a good translation of photidzo, but it is a marginally adequate paraphrase, if we are OK with the fact that it changes the flow of John's argument. Strictly speaking, in modern English "animates" references "giving life to" or "bringing to life." The problem is that our translation takes the REVERSE meaning of verse four, which tells us that the real life He had within Him gave light to men. The current translation of this verse reverses that, and says the light from Him gives life. We could argue that this is still a true statement, but being a true statement, and being an accurate translation of the verse is not the same thing. Reversing the statement of verse four is NOT what the Greek is intending here. This verse is a follow up to the previous verses contrasting light with darkness, and photidzo specifically is "to enlighten, to bring into the light, to illuminate, to shine a light upon." The point of this verse is supposed to be that the true light brings us out of darkness, NOT that it gives us life. There is a difference between translating a verse into an English statement that just happens to be true, versus translating it into an English statement that actually relates what the verse SAYS, and is also true. [[User:Mback|Michael Back]] 1:55, 15 October 2009 (EDT)

== 1:1 and 1:14 ==

Using "Truth" for λογος in 1:1 but then "spirit" in 1:14 is not theologically sound. In the KJV, we have "the Word was God ... and the Word was made flesh" which indisputably places Jesus as being God. Changing from "Truth" to "spirit" breaks that link between the two and can mislead readers into a sub-Arian interpretation where Jesus is the son and messenger of God rather than being God Incarnate in human form.

: I agree completely. Whatever word we use for "logos" in verse 1 HAS to be used here. John's phrasing in this verse is NOT just to make a vague comment about "the spirit" becoming flesh (which is actually a very liberal, new age way of looking at this verse), but rather, specifically that the logos of verse 1, who is both "with" God and "is" God, became flesh. It is my understanding that a conservative translation would emphasize the "incarnate God" aspect of Jesus' birth, as opposed to de-emphasizing it, which is what this translation currently does. [[User:Mback|Michael Back]] 2:07, 15 October 2009 (EDT)

1:14 I've thought for a long time that "dwelt" is kind of archaic, and doesn't really capture the meaning of the Greek, which is something along the lines of "pitched His tent" or "built His tabernacle." How about at least something like "made His home among us" or even the slightly more earthy "pitched His tent among us"?--[[User:Caspianrex|Cory Howell]] 15:56, 22 October 2009 (EDT)

: That's not a bad idea. The word literally means "spread a tabernacle, pitch a tent, to tabernacle, to tent." John is the only person who uses this word in the NT, as it appears here, then in Revelation 7:15; 12:12; 13:6; and a really interesting one: Revelation 21:3 - ''"And I heard a loud voice from the throne, saying, "Behold, the tabernacle of God is among men, and He will '''dwell''' among them, and they shall be His people, and God Himself will be among them...",'' which is an interesting parallel to John 1:14. I kind of like "made His home among us." Let me think about it. [[User:Mback|Michael Back]] 12:13, 23 October 2009 (EDT)

== 1:16 ==

Translating "lambano" as "benefited" is certainly unusual, but can only be considered "appropriate" if our translation guidelines are "very, very loose paraphrase." Lambano never has the meaning of "benefits" anywhere in the New Testament. Is the EFFECT of "receiving" beneficial? Absolutely. But the "effect" of the word and the "meaning" of the word are not the same thing. [[User:Mback|Michael Back]] 2:27, 15 October 2009 (EDT)

== 1:18 ==

Using "spoken of" for "exegeomai" is a very surface translation of what this word relates, and has the effect of narrowing the force of this verse. Exegeomai is a much stronger word which is more about "unfolding" or "laying out in detail." It actually relates the idea of presenting something with great depth and breadth, a richer, fuller, more detailed explanation; it is not just "speaking about" something, but more carries the idea of "explaining" that thing. "Explained," or "unfolded" or even "thoroughly presented" would related the idea of this word better in this context. [[User:Mback|Michael Back]] 2:38, 15 October 2009 (EDT)

== 1:19 ==

"Testimony" is a MUCH, MUCH better translation of "marturia" than "record." Excellent choice here. [[User:Mback|Michael Back]] 2:49, 15 October 2009 (EDT)

== 1:21 ==

Just as a note here, this is one of the verses that Muslims use to claim that the New Testament foretells the coming of Mohamed. They believe that all references to "that prophet" or "the prophet" are prophesies about the expected FINAL prophet who would set everyone straight: Mohamed. The thing to note here is that John was not denying being a specific prophet, he was actually denying being a prophet of any kind. Whether through humility or because he had a different ministry, John chose NOT to classify himself as a prophet, something that is re-enforced in verse 25 where we render the same Greek construction as "another prophet." Since this seems to be more of a paraphrase than a strict translation, it really would relate the meaning of this verse better to say simply "another prophet" here, as we do in verse 25. [[User:Mback|Michael Back]] 2:59, 15 October 2009 (EDT)

== 1:23 ==

Euthuno means "straight, straightened out", not "clear." The idea is NOT about removing obstacles in the path, but rather, that the path have no turns or side routes. In other words, "there is only ONE path that leads to God, and it has no turns or curves" (which is very much the conservative message, is it not?). While it is true that the Hebrew uses the words "clear" and "smooth" here, this is actually from the Septuagint, which uses "euthus," the substantive form of euthuno, meaning "straight." In other words, John doesn't just quote the OT, by quoting the Septuagint, he uses a quote that actually relates the INTENT or MEANING of the Hebrew. If John believes that was a good choice, I think we should stick with his selection, and translate the Greek found in this verse, NOT the Hebrew found in Isaiah 40:3. This shows that the struggle between "strict translation" and "paraphrase" is a very old one. The translators of the Septuagint actually used a mild Greek paraphrase of the Hebrew in translating Isaiah 40:3, and John gives added authority to the wise choice of that paraphrase by choosing their wording (as opposed to a direct and stricter translation of the Hebrew) for his quotation.

Additionally, I think the ending phrase "just as the prophet Isaiah was" is not quite as clear as it could be. This choice makes the force of the verse be: I am a voice in the wilderness . . . just like Isaiah was. This is true, but it kind of loses the point that this is not just something Isaiah did, but is, in fact, a QUOTATION from Isaiah. [[User:Mback|Michael Back]] 3:22, 15 October 2009 (EDT)

== 1:24 ==

This is a fairly minor point, but this verse does not say those questioning "were Pharisees," it says, εκ των φαρισαιων; that is, they were "from the Pharisees." The implication is that the pharisees themselves were too cowardly to come in person, so they sent others, probably students or servants, to do the questioning for them. I think that is a point worth preserving here. [[User:Mback|Michael Back]] 7:35, 15 October 2009 (EDT)

== 1:27 ==

Both this translation and the KJV lose the startling and contrasting points that John is making here. The Greek is closer to "he is the one coming after me who existed prior to me..." (ος εμπροσθεν μου γεγονεν). John was actually pointing toward the eternal nature of the one coming after him, kind of in line with "before Abraham was, I am." While it is obvious that God is above him, the point is that this is not just "some random guy who is above me," but rather, this person is, in fact, the eternal God in physical form. "Existed before me" or some equivalent phrase would be more accurate, and would be more in line with the startling, worldview altering point (at least to Jews) that John is making here. [[User:Mback|Michael Back]] 7:58, 15 October 2009 (EDT)

== 1:29 ==

Excellent point on the meaning of "airo." A possible solution to this would be "takes away the sinful burden..." or "takes away the burden of sin..." or maybe a more subtle "lifts and carries away the sin..." Any of these would capture at least a little of this extra force found in the Greek. [[User:Mback|Michael Back]] 8:16, 15 October 2009 (EDT)

== 1:30 ==

Again, John's statement here is closer to "after me comes a man who existed prior to me, because he was before me," which is a very emphatic way of pointing to the pre-existence of Christ, particularly as the last phrase uses "protos," which strictly speaking tells us that John is saying Christ "came first, before me." A strong, emphatic statement. [[User:Mback|Michael Back]] 8:28, 15 October 2009 (EDT)

== 1:31 ==

The tense is wrong here. It is NOT present tense ("I do not know..."), but pluperfect (past completed - "I had not known..."). The construction used here means "I had not (before this very moment) known who He was...". An acceptable translation would be, "I did not know who he was...," but placing this in the present tense completely misses what the Greek is saying. Eido is something of a surface kind of knowing and seeing, thus it is, in this context, about identity, not a deeper kind of "knowing him personally." The point here is that John was preparing the way for one who would take away our sins, but until this very moment, he did not know the exact identity of that man.

Also, in contrast with eido, phaneroo is more "revealed, unveiled, made publicly known," so translating both words with the same English word kind of misses what is going on here. The second half of this sentence is a purpose clause, showing the REASON that John came baptizing. This entire intent of this sentence is more like this: "I did not know who he was, but despite that, I have come to baptize people with water so that He could be revealed to Israel" (and yes, reversing the order of the clauses in this kind of purpose clause for clarity is completely legitimate).
[[User:Mback|Michael Back]] 9:59, 15 October 2009 (EDT)

== 1:33 ==

Same tense and construction as 1:31, but here translated in the correct tense (I did not know...). Eido used in this context really does mean "I did not know '''who''' he was..." as opposed to "I did not know him personally...", and that subtle distinction should probably be preserved in the translation. After all, John knew Jesus, His God and creator, in His spirit, which is why he recognized God in the flesh standing before him. What John did not know was the identity of the man who was God in the flesh.

Redefining the Holy Spirit as the Divine Guardian is a questionable move for several reasons. First, the Greek '''literally''' says "Holy Spirit," and I find the idea of renaming a member of the Trinity completely distasteful. Second, Holy Spirit is NOT a title that has been largely redefined by our culture, so there is no need to redefine it - everyone knows that one part of the Trinity is called the "Holy Spirit." Third, it places a narrow description (guardian) upon the Holy Spirit that simply fails to even come close to all that the Holy Spirit does. Finally, it is a phrase that sounds VERY new age, and would be gladly and wholeheartedly welcomed by the eastern religion/new age element of our culture. We should not be trying to make Christianity easier to ignore because it uses new age terminology (and thus is just "another" way to god), but rather, more distinct and separate from the ideas and titles of false religions. Calling the Holy Spirit by a different name because we are not happy with what the Bible actually says is NOT a conservative thing to do; that simply smacks of liberalism in the extreme.[[User:Mback|Michael Back]] 10:16, 15 October 2009 (EDT)

== 1:42 ==

I would like to suggest here that for clarity, we give BOTH the common transliteration and the translation of "petros": "...you shall be called Cephas or Peter (the Rock)." For those who are new to scripture, that would just bring some clarity as to where the name "Peter" came from. [[User:Mback|Michael Back]] 10:31, 15 October 2009 (EDT)

== John 2:1 ==

Would 2:1 be a little clearer if it were changed to something along the lines of 'A few days later...'? I took 'third day' to mean either the third day of the week or, possibly, the 3rd day after 1:51.

: Your suggestion is a good one, but I'm reluctant to remove information that is in the Greek. But certainly the reference to the third day could be clarified in some way for the reader, and I encourage you to do so by editing it.--[[User:Aschlafly|Andy Schlafly]] 11:11, 5 October 2009 (EDT)

:: I slid this down so it falls under the heading for 2:1, and fits more chronologically. I apologize if this is not allowed by a non-administrator. [[User:Mback|Michael Back]] 2:02, 15 October 2009 (EDT)

Doesn't "''the third day''" mean "'''two''' days later" instead of "'''three''' days later" because of the custom of counting inclusively?
See http://en.wikipedia.org/wiki/Counting#Inclusive_counting for details.

: Your point is an excellent one, not because of your site, but because Christ rose on the "third day" (which was two days after Friday).--[[User:Aschlafly|Andy Schlafly]] 22:08, 7 October 2009 (EDT)

== 2:23 ==

It is not actually the Greek of this sentence that reveals their faith was superficial, but Jesus' reaction to their "faith" that is illuminating. Jesus understood that their faith was fleeting and transitory, which by definition means it was superficial. [[User:Mback|Michael Back]] 2:02, 19 October 2009 (EDT)

== 2:24-25 ==

The Greek word translated "understood" in V24 and "knew" in V25 is "ginosko," and is deeper than just "knowing"; it means, "to perceive, to understand, to know absolutely." The point here is that Jesus was sinless and innocent, but He was NOT naive. He understood the fickleness and evil that men were capable of, no matter what they "confessed" to believe. A simple "confession of faith" did not equal true believer, and did not mean the faith was sincere. The word translated "believed" in verse 23 and "confidence" in verse 24 is pisteuo, which is the standard word in the NT for "to believe in, to have faith in." In verse 24 the construction indicates more of it's root meaning of "complete confidence, totally sure." They expressed faith in Him, but He had no confidence in them.[[User:Mback|Michael Back]] 3:00, 19 October 2009 (EDT)

== 3:1 ==

Calling Nicodemus an "ανθρωπος εκ των φαρισαιων" (man from the pharisees), rather than just calling him a "pharisee" outright is another way of indicating that Nicodemus was different from most Pharisees. He might have agreed with much of their beliefs, but he was not really LIKE them, particularly in terms of his sincerity and devotion to God.[[User:Mback|Michael Back]] 3:19, 19 October 2009 (EDT)

: The term "Pharisee" seems overused in English translations. Few realize the significance, or what was meant by it. How about "intellectual" for some of these references?--[[User:Aschlafly|Andy Schlafly]] 16:25, 19 October 2009 (EDT)

:: That is not a bad idea, given our cultural understanding of "intellectual," but for now I am sticking with Pharisee for purely historical reasons relating to the fact that Israeli religious thought was divided in to two major (Pharisee and Saducee) and a few minor (such as Essene and Zealot) divisions. The differences in the doctrines of these sects really does play an important role in what is happening at times (such as when Paul realizes he is being judged by a mixed group of Pharisees and Saducees, and uses their primary doctrinal dispute to cause an immediate division within those judging him). Distinguishing between these two groups in particular is important often enough that there is no real way around preserving them, particularly if we want to keep some portions of the text understandable.[[User:Mback|Michael Back]] 1:51, 20 October 2009 (EDT)

== 3:2 ==

Again, we see that when John wants to put emphasis on "this very same individual (as the previous verse)" he uses "houtos" (just as he did in 1:2).[[User:Mback|Michael Back]] 3:25, 19 October 2009 (EDT)

== 3:3 ==

"αμην αμην" at the start of a quote ("truly, truly" here and again in verse 5 and 11) is a Jewish idiom (originating from the Hebrew and moving into the Greek via the Aramaic) that serves as a strong admonition to pay VERY close attention to what is about to be said. It is kind of like: "if you don't hear anything else, hear this..." or "pay VERY close attention to what I am about to say," or as Matthew Quigley (from the movie "Quigley Down Under") might say, "this is for sure and for certain...". It is worth noting that Jesus used this idiom THREE times in his conversation with Nicodemus, a pattern later repeated when speaking in the presence of opponents (John chapters 5, 6, and 8) and with His disciples at the last supper (chapter 13). [[User:Mback|Michael Back]] 3:41, 19 October 2009 (EDT)

== anothen: From above or again ==

According to Strong's Concordance, anothen means from above; from the first, or anew. Anothen comes from ano, which means upward or on the top. According to Strong's, the only verses anothen is translated as again is at John 3:3 and 3:7, and at Galatians 4:9. In Galatians 4:9, Paul asked them why they are turning back to "weak and miserable principles? Do you wish to be enslaved by them all over again?" (NIV Interlinear) But most of the time, when anothen is translated in the KJV, it is translated as "from above". In John 3:31, the KJV reads "He that cometh from above is above all". At John 19:11, Jesus, facing Pilate, tells Pilate that he has no power over him unless it comes "from above". At James 1:17, we are told that every gift and every good comes down "from above". And at James 3:15, we are told that earthly wisdom does not come "from above". From these examples, we can see that anothen has been translated both as "again" and as "from above". But looking back at John 3:3 and 3:7, especially in light of John 3:31 and the two verse from James, it really would appear that Jesus means for anothen to mean "from above". Nicodemus could just be dense and/or boorish. Or he could also simply not understand what Jesus is saying, as his response seems to show: "How can a man be born when he is old? Surely he cannot enter a second time into his mother's womb to be born?" (v. 3:4/ NIV Interlinear) Nicodemus is obviously taking anothen to mean "again", while Jesus means "from above". - Danielitld

: Which is more or less the point I made in the analysis of John 3:3. Clearly Nicodemus did not understand what Jesus was talking about, either spiritually or linguistically, thus his assumption that Jesus used anothen in the sense of "again." It is interesting that Jesus did not correct Nicodemus' linguistic error, but actually skipped right over it and went straight to the issue of spiritual birth. Jesus never was interested in word games, and seemed to operate from the assumption that people would not understand what He was talking about (particularly illustrated by His surprise when someone DID understand His point), thus His habit of NOT explaining Himself when people misunderstood him. Very interesting indeed. [[User:Mback|Michael Back]] 12:21, 20 October 2009 (EDT)

== 3:5 ==

It is common to interpret "born of water" to mean "physical birth," meaning, unless someone has a physical birth and then a spiritual birth, they cannot enter the kingdom of God. The problem is that the construction indicates that if EITHER one is missing, you cannot enter the kingdom of God. So if either one can be missing, then the "born from water" could be the part that is missing. This would mean that physical birth is a necessity of salvation, which could be interpreted to mean that an unborn child that dies in the womb (and thus, has not been truly "born of water") is doomed to hell. It is much more likely that Jesus is using "water" as it is usually used in scripture: as a symbol of spiritual cleansing, which causes this to parallel what Jesus did for us. His death paid the penalty for our sin (water - cleansing) and His resurrection gave us new life (spirit - life). We need BOTH cleansing and new life to enter the kingdom of God; one or the other alone will not cut it.[[User:Mback|Michael Back]] 4:05, 19 October 2009 (EDT)

== 3:16 ==

Many translations render this verse "For God loved the world SO MUCH that . . . ", but that is incorrect. οὕτω does not indicate the DEGREE of something, but the MEANS or METHOD of something. So this verse is not telling us HOW MUCH God loved the world, but rather, the WAY God SHOWED His love for the world: by sending His only Son to die so that we could gain eternal life. In other words, agape is demonstrated by what you DO, not by how you FEEL, and God is the ultimate example of agape. No one's life is changed by how you FEEL about them, their life is changed by what you DO about it.

It should be noted that the phrase "whoever believes in Him '''should''' not perish" is not expressing a wish (as in, "if all goes well, this SHOULD work"), but rather, as the result phrase in a purpose clause, is stating a fact that WILL happen if the conditional (believe in Jesus) is met.[[User:Mback|Michael Back]] 1:12, 20 October 2009 (EDT)

== 3:34 ==

The last clause indicates that God gave the Holy Spirit to Jesus without measure, but I am reluctant to change all Greek negatives into positives, as they do not always mean the same thing. "Do not do to others what you don't want done to you" does not mean the same thing as "Do to others what you want done to you." [[User:Mback|Michael Back]] 12:36, 23 October 2009 (EDT)

== 4:1 ==

The two oldest copies of John, P66 and P75, as well as three of the four oldest full bibles found so far (Alexandrinus, Vaticanus, and Ephraemi Rescriptus) all have "Lord" at the beginning of this verse. Of the earliest witnesses, only Sinaiticus has "Jesus" here. Based on this, we are going with "Lord." [[User:Mback|Michael Back]] 1:17, 23 October 2009 (EDT)

== 4:9 ==

The word used here, συγχράομαι, is an extreme word that includes any kind of interaction, communication, or contact. She is so used to being shunned by Jews that the very fact that Jesus even acknowledged her presence, much less actually spoke to her, not to mention asking her for some of her water, challenges everything she has come to expect out of life, and completely rocks her world. Isn't it interesting how a few simple words, the slightest courtesy, can have such a strong response in those who are used to being hurt and discarded by others? Jesus did this kind of thing all the time (here He does it with a simple request for water, earlier, in his conversation with Nicodemus, He did it with a simple statement about new birth). Don't ever let the assumptions or expectations of culture stand in the way of speaking the gentle, loving Truth of the gospel. [[User:Mback|Michael Back]] 2:07, 23 October 2009 (EDT)

== 4:32 ==

I fascinates me how Jesus never let personal discomfort (hunger, thirst, exhaustion) hinder Him from using the circumstances around Him to teach spiritual truths. That is both amazing selflessness and very good self discipline. A good lesson for me.

== 4:34 ==

This is actually a purpose clause ("hina" plus subjunctive), yet I've never seen any version that translated it that way. Part of the reason is that it is difficult to translate the way the construction is used in this verse into English. The construction of this sentence places the entire predicate ("doing the will of the one who sent me and completing His work") in the purpose clause. The problem is that there is nothing prior to the purpose clause ("I did this" IN ORDER TO "accomplish that"), indicating that He is giving the purpose of His life, not of one particular action. In other words, "my food" does not just mean "this is what nourishes me," but more accurately, "this is the purpose of my life, this is my reason for living." Difficult to catch and translate into English, but very clear in the Greek. I have tried to illustrate this construction by adding "dedicating my life to", which is technically a translation of the construction, not of any particular words.

:That's a fascinating analysis, and your solution is an excellent one. I'll think if there is any way to suggest an improvement on the English to fully reflect the purpose clause.--[[User:Aschlafly|Andy Schlafly]] 22:33, 31 October 2009 (EDT)

== 5:3-4 ==

Based on the textual evidence, it is very likely that the end of verse 3 and all of verse 4 are not original, however, based on the information in the rest of the chapter, it is also very likely that they are an accurate description of the belief of the people from that era. It was likely added by later correctors to reduce the confusion of those who did not understand what the crippled man was referencing when he spoke of the agitating water, and how someone else always made it in before he did. So the information it contains is very likely TRUE, but it is also very likely that John did not include that explanation originally, and it was added later for clarification. If it was added, that happened relatively early, as it is found in Alexandrinus, which most scholars now believe dates from somewhere in the mid fourth century (roughly 350 AD), possibly between 25 and 50 years after Sinaiticus (often dated to around 325 AD - or roughly the time of the Council of Nicaea).

== 5:37 ==

Any suggestions for an alternative to "perceived"?

== Aramaic solution to "Logos" controversy? ==

I think that the way out into the open clear might be through the pass of the Aramaic understanding:

The Hebrew text of Scriptures is very clear in visualizing the God of Israel in physical terms, even if meant to be understood metaphorically. But the Aramaic Jewish translations of the Hebrew Scriptures (Torah/ Targum Onkelos) will not allow it to be so presented, but will rather speak around it (paraphrase) or use an intermediary word between the physical description and God. In the Hebrew text of Genesis 32, Jacob is wrestling with "a man" but after the bout, Jacob says, in the original Hebrew text, "I have seen God face to face and my life has been saved". In the Aramaic translation, however, Jacob is made to say, " I have seen the ''angel'' of God face to face and my life has been saved". At times, the intermediary word is actually the word "Word" - in Aramaic, ''Memra'' (the root is Aleph, Mem, Resh as in the Hebrew word 'Omer). Again, whereas the Hebrew text (Gen. 3:8) has it, "They (Adam and Eve) heard the sound of the LORD God walking about in the garden", the Aramaic has it, "they heard the sound of the ''Memra'' (Word) of the LORD God walking about in the garden" Apparently, walking about in the garden conjured up too much of rustling of leaves and bushes to take figuratively, and so it was the "Memra" of the Lord God that was heard and not the LORD God Himself. This is the pattern in other places in Genesis. An Orthodox Jew, Prof. David Flusser of the Hebrew University (now deceased), notes that it is to this mindset that we owe our understanding of John 1:1 and not to Philo and the Alexandrian "logos" philosophy. "In the beginning was the Word (Memra) and the Word (Memra) was with God.. and the Word (Memra) was God. John 1:1, Flusser maitains, is meant to rip away the distinction between God and the Memra, so assiduously held to by contemporary Judaism, and so declare that they, the Memra and God, are in reality one, ...and this One has, indeed, come down and has become flesh of our flesh and bone of our bone. John, in his epistle, would later say in wonderment, " Whom we have handled, we have touched and held Him."

In this view, the Word (Memr'a) is used, not to "mediate" God (or the knowledge of God) to man, but to say that God, needing no mediator, has Himself come down to us and incarnate, in the flesh, has made himself known. How to translate? Not easy as "Memr'a" is being purposely used as a literary device to destroy its former use of keeping God at an untoubable and unknowable distance. A weak comparison but the only one coming to me now " O.k. (to a blind person wanting to know what I look like but too shy to feel my face), so don't touch my face, just touch this hanky (which I put on my face) and feel around," Sounds pretty weak now, come to think of it, but Aramaic Judaism was very "shy" on anthropomorphizing God, and John, too polite to refute directly was nevertheless insistant on what was the truth, and so his way of taking what they believed and pressing on the face of Jesus so that they could touch and feel. This fits into recent (in decades) work that places John into 1st century time (by Dead Sea Scrolls terminology and language) and rediscovering the corpus of Aramaic literature (with its linguistic connections to John) in the first century context - all giving credence to the Gospel of John having "apologetic" force in ''1st century'' Judaism. Perhaps this is the accurate way to translate John 1:1 into English. It is accurate, but who can bear it? "In the beginning was the "Concealing Word" of God, and this Word was with God, and that Word was in actuality God Himself and thus has become the Revealing Word...and He became man [[User:BertSchlossberg|Bert Schlossberg]] 20:05, 1 November 2009 (EST)

: A decent explanation, but not a great translation. Your suggestion crosses over into translation commentary (i.e. transitioning from "concealing word" to "revealing word"), rather than strict idiomatic translation, and would better serve as a footnote on John 1:1 than a translation of the verse. I also think that while this gospel certainly would impact Jews, the evidence through out John's gospel points to it having been written with Greeks in mind, not Jews (unlike Matthew, for example). Thus, the secret to truly understanding what John was saying is unlikely to be found in Aramaic language parallels or Jewish thought. Greeks would have no knowledge of this Aramaic/Jewish explanation, and would be very unlikely to have made any of these connections.
: I do not dispute anything you say about the Jewish mind, and their understanding of God and of memr'a, I simply point out that this gospel was clearly written in Greek to Greek speaking gentiles, not to Jews, so the secret to a more accurate translation of John's words in 1:1 is not going to be found in Jewish understanding. [[User:MBack|Michael Back]] 2:12, November 2, 2009 (EST)

Michael, no question that the Gospel of John was written in Greek. Do you think that there is any indication of "Jewish interest" within John to warrant consideration that it was written to Hellenized and Greek speaking Jews (or with these Jews in mind), of which, I understand, there were considerable numbers, both within the Church (Book of the Acts) and without? I saya this because a Greek understanding Hellenized yet conversanbt with the Judaism, both
Aramaic and Hebrew did exist and they could be the "target population" as well as the Gentile for the Gospel of John. Cyrus Gordon hs shown that in the time of the Philistines, one of the 5 Greek tribes of the Peoples of the Sea, Greek also invaded the Hebrew language, such as "seren" instead of "melekh" (king) for ruiler of the 5 Greek city states of Canaan - "seren" coming from the Greek Tyranos (Tyrant), cov'a the philiistine head gear coming in as "hat" in Hebrew, etc. Likewise, in the 1sst century, there were Greek proselytes [who became Rabbis with their followers), and
Greek words invaded Hebrew and Aramaic like "nomos" (law, reulatoru principle)) becoming "nimusiin" (manners), as well as the skillful use of Greek in the Midrashic Targums (Bereshit Rabba)- the Midrash sees father and son somehow both participating in the sacrifice to be, even by implication and hint. The Bible - Isaac: "BEHOLD, THE FIRE AND THE WOOD, BUT WHERE IS THE LAMB OF SACRIFICE?" (the Hebrew word for "lamb is 'seh') Abraham: "GOD WILL SEE TO THE LAMB OF SACRIFICE, MY SON." (here be it noted that the Greek word for "you" is "se"(accusative case) sounding exactly like the Hebrew word for "lamb"). So the Midrash adds in the mind of Abraham "And if God will not provide a lamb (Hebrew - seh) for the sacrifice, then it is you(Greek - se), Thou are that sacrifice, my son!" I think from all this that Dr. Flusser may be right. There were a szeable number of hellenized Greek Jews both in an out of the Church that would have well understood John 1:1 according to the Aramic understanding presented above.
[User:BertSchlossberg|Bert Schlossberg]] 03:40, 2 November 2009 (EST)

About Flusser phttp://www.jerusalemperspective.com/Default.aspx?tabid=27&ArticleID=1612[[User:BertSchlossberg|Bert Schlossberg]] 09:54, 2 November 2009 (EST)

This discussion of the logos is certainly becoming fascinating. When I consider the difficulty we have had coming to terms with it, and the difficulty many have had with it, I began to wonder if the use of the term logos was an unfortunate event thrust upon us initially by Heraclitus. As Karl Jaspers pointed out, not even Heraclitus explicitly defined it, while Edward Hussey stated that he "end[ed] with a central difficulty that leaves things more mysterious than before". Philo, Ronald Williamson tells us, used the term logos "very frequently", but "partly because the ideas it was used to express are difficult and complex ones, and partly because Philo's own thought is also profound and complex, it is difficult to give a clear and coherent statement of Philo's thought in this area". Williamson even adds parenthetically "if indeed it can be said that he had a single Logos doctrine". In stating that "one god there is", Xenophanes reasoned that it was "contrary to divine law" that gods should be ruled by another god since it was contradictory that "gods should have masters". (Hussey, p. 13-14) But in attempting to imagine how the one god interacts with and brings order to the world, did the Greeks simply replace "the gods" with the logos? If that is the case, then why should we give the logos any more credence then we would "the gods"?

That said, John's use of the term logos would certainly have been familiar to his Greek-speaking audience. When Jesus said that we must be born "from above", someone familiar with Stoicism, like Marcus Aurelius, could well have responded with "what is born of the earth to the earth returns; but what is born from above, to heaven returns". But John's gospel would not have said too much unfamiliar to a Jewish audience, either. Frank Kermode in his essay on John's gospel in The Literary Guide to the Bible, mentions the times that John alluded to Scriptural texts without acknowledging them. References to sheep and shepherds, Kermode writes, are derived from Ezekiel 34, "but John does not say so, preferring to work the allusions into a highly developed parable . . in which Jesus himself is (ego eimi) shepherd . ." The parable of the vine in John 15 "is adapted without acknowledgment from Psalm 80". As Bert Schlossberg said, such unacknowledged allusions may have been noticed by a Gentile who was interested in Judaism. But a Jew would no doubt notice it. Similarly, such a Gentile and a Jew would have noticed a similarity between Philo's use of the term logos, and John's.

Seeing how the LXX translated the "word" of God in the Hebrew text as the logos of God prompted Philo to use the term as well, according to Williamson. But Philo would have also been aware that the idea of the logos mirrored the wisdom of God. The wisdom of God had many of the same "attributes and functions" as the logos of God, as found in the Hebrew text at Psalm 104:24, and Proverbs 3:19. But it was also in Ecclesiasticus and the Wisdom of Solomon where the qualities of Wisdom could be compared with the logos. In the Wisdom of Solomon we read that Wisdom is the "fashioner of all things"; "the breath of the power of God". (7:22, 24-25) But what made the logos win out over wisdom was most likely that logos is masculine, while wisdom - sophia - is feminine, making it "much more useful because of its masculinity to both Jewish and Christian writers in the first century AD" - according to Williamson (p. 104-5) If John was one of those first century writers so influenced, then it is easy to see how his reading of the Wisdom of Solomon 9:15 - substituting logos for wisdom - could have influenced his gospel: "For a perishable body weighs down the soul, And its earthly tent burdens the thoughtful mind". In his gospel, verse 1:14, John wrote that the logos became flesh, and "pitched its tent" among us. John may have been communicating to both a Greek and Jewish audience in terms that they would understand. But he was also deeply influenced by both the Greek and Jewish world in which he lived, and which helped shape his gospel. - Danielitld

Dear Daniel, Michael, Andy, and whatever other good angels are listening in to this most recent conversation, all this goes to show that whatever good will come from these discussions to issue forth in benefit to the Conservative translation, great good is coming out anyway in the discussion itself. I will ask your opinions concerning what I will present that to me decides the case for translating the Greek "logos" of out text with the understanding that it means what is simply posited and echoed in many of the translations - "Word", (but this word being understood in its Aramaic dress "Memr'a" with its usage as spoken about above (that is not to say that I know how to put it succinctly in idiomatic English!) Here is what I would say in support of what I have just said. It is clear to me that what "informs" John 1:1 is Genesis 1:1. "''In the beginning'' was the Word (as I would put it)" must have been written by an author (human) who has had resounding in the inner ears of his head, the mighty words of the beginning of our faith, ''In the beginning'' God created". Certainly what follows in that first Chapter of Genesis over and over, in the making of all, is "and God said", "and God said" and "God said" Each of these "sayings" bears the adumbrations of "Memr'a". And just as certainly the Son, having come and shall come again, is known in the New Testament as the "Word of God" - and for good reason!. And just as certainly does the N.T. Epistles, and you can review them in your mind, see the Son as the One, and the vehicle by which the created universe came into existance - He is the "God said" of Genesis. All this latter, together with the Genesis 1. -Gospel of John 1. literary "conjunction", decides it for me that "logos" is to be translated as "Word" and that understood as the Memr'a. I believe that is what was in John's mind, and I believe that his readership among the Aramaic biblically imbued Hellenistic Jews, of which there were, within and without the Church, would have understood him, and understood the audacity of it all that the Almighty God Himself, ripping away all guise intended to obscure and hold Him at arms length, would have come down, taken flesh, and rustled around among us. But if there were none of these people around, If John would have uttered what was in his mind by himself in the confines of his bedroom, I think that John would have said it anyway. That's how real progress is made in this turgid world of ours![[User:BertSchlossberg|Bert Schlossberg]] 01:50, 3 November 2009 (EST)

: While I am not convinced that Memr'a truly captures the meaning of logos as John intended it, I very much like your vivid and strikingly visual description. You definitely match the poet's eye with the scholar's pen. Keep it up. I truly believe the Lord will use this skill of yours to minister to many people. Just for clarification, my suggestion, "living word" is an attempt to incorporate the traditional translation, "word," with John's clear intent to do the very thing you are describing: to illustrate that the logos is much, much more than just a concept, philosophy, idea, or character trait, but is living, powerful, and is, in fact, God. Having said that, I would be fine with either "Living Word" or "Word," as I have no problems with the traditional translation (because, frankly, there simply is no English word that can accurately relate what logos means to an English speaking audience). I have long ago made peace with the simple fact that human language is inadequate to truly capture or describe our God. [[User:MBack|Michael Back]] 2:57, November 3, 2009 (EST)

Thank you, Michael, from you, as I have come to know you in your good words on this page, that certainly is a compliment. What are we both doing up this late?![[User:BertSchlossberg|Bert Schlossberg]] 03:15, 3 November 2009 (EST)

I have just read through all that has been said about the logos on this page, and giving up, just for the moment, however much it hurts me, my deep commitment to the Memr'a, and helping along to do that is what I see a striving to incorporate in translation the notion that logos, as John uses it, must embody the personal, I want to offer a new translation for logos. It is "utterance" - "In the beginning was the Utterance, and the Utterance was with God, and the Utterance was God...and the Utterance became flesh and lived among us". And here I run for cover to peer out and see what will come of this?[[User:BertSchlossberg|Bert Schlossberg]] 22:56, 4 November 2009 (EST)

: Have I mentioned that I just LOVE your posts? You can be sure, my friend, that there will be no hostile fire from this direction. Here is the question that I have: Is "utterance" a term that we would use in modern English, or is it kind of archaic? This is NOT a rhetorical question, but something that I would really like to discuss with you. And here's why - The translation instructions I have been given are to make the translation as accurate as possible while expressing it in modern American idiomatic English. In other words, if this event had taken place today, in modern America, how would each of the people involved have expressed their points in modern English? The bottom line being that we need to use a vocabulary that SOUNDS like the kind of words a modern English speaking person would use. Those who read this translation need to be comfortable and familiar with the vocabulary we use. And I'm not sure I have ever used "utterance" in normal conversation before. So what do you think? [[User:MBack|Michael Back]] 2:25, November 9, 2009 (EST)

:: As you say, I think "utterance" is a fascinating suggestion, but its modern connotations are unattractive.

:: John's work was a scholarly work. He's describing the cosmos as well as spirituality, perhaps. What do you think of translating "logos" as "order"?--[[User:Aschlafly|Andy Schlafly]] 14:52, 9 November 2009 (EST)

Thank you, again, Michael. Well, I agree with both of you. "Utterance" will not fill the bill for Today's English. Andy, "Order" may bring to mind "arrangement" and so would not be good - "In the beginning was the Arrangement, and the ..."? But there is another meaning of "Order", if people would think that way, and interestingly enough, the Arabic develops it from "word" in a sort of logical and Semitic way. It is the word for ''command''. In Arabic, the word for "command" is derived from the general Semitic word for "Word" - Aleph. Meme, Resh. I suppose that the one who gives the word is the one who commands. The conept of "Order" in English is related to "command", and an order is a command, and that ladies and gentlemen, is the arrangement for the day! So, how does this sound, "In the beginning was the Command, and the Command was with God, and the Command was God". To tell you the truth, I have my doubts[[User:BertSchlossberg|Bert Schlossberg]] 11:43, 10 November 2009 (EST)

:That does add a new perspective, doesn't it? But I was thinking of "order" in terms of physical laws, the opposite of disorder. Perhaps the closest word would be "perfection" or "perfect order": "In the beginning there was perfect order, and the perfection was with God, and the perfection was God."--[[User:Aschlafly|Andy Schlafly]] 12:49, 10 November 2009 (EST)

Thinking.[[User:BertSchlossberg|Bert Schlossberg]] 04:02, 11 November 2009 (EST)

Translating logos as "perfect order" makes be think that perfect order is God, meaning that what we mean by God is perfect order. It seems to take away Person aspect of Logos and makes Logos into an impersonal law of governence. I know that this need not be logically (there's a "logos" in this word), but that is the effect on me. So, so far, I can't think of anything better than translating Logos as Word (with an annotation to it).[[User:BertSchlossberg|Bert Schlossberg]] 03:08, 13 November 2009 (EST)

:I think we've stumbled into another fascinating problem: even at one point in time, terms mean different things to different people! To someone who majored in the classics, "perfect order" would be clunky and unattractive. To someone who majored in engineering or physics, "perfect order" would be welcome and attractive. You're right it is a bit impersonal, but is it more impersonal than "word"?

By itself it is not more impersonal than "word" (by the way, It would be nice to know to whom I am speaking. You forgot to sign - makes it moe personal). But for the Bible reader, for the one who knows the whole story, "word" probably is personal as His name is called "the Word of God". Probably! [[User:BertSchlossberg|Bert Schlossberg]] 00:14, 14 November 2009 (EST)

== Issue with translation of John 4:53 ==

The current translation of "ὥρα" is "hour", but I feel that the context suggests that it should be "time" or "moment" in order to obtain greater precision. An hour has no significance here; the speaker wants to know if the illness was cured at the moment Jesus said it was. Using "hour" (and also "about") seems to introduce an imprecision that is not suggested by the context. Thanks for considering this.--[[User:Aschlafly|Andy Schlafly]] 21:54, 28 November 2009 (EST)
:I hope everyone had a nice holiday. I did. Mr. Schlafly, I don't know about imprecision so much as the KJV is needlessly wordy. 52 and 53 are merely saying that the rich man asked his servants what time his son's fever broke and learned that it was the same time that Jesus said "your son is alive." So "time" is a very good translation. - Cameron [[User:Cambrian|Cambrian]] 14:10, 29 November 2009 (EST)

Talk:Richard Lenski

2009-11-20T14:24:54Z

Cambrian: Undo revision 722200 by RMcLaughlin (Talk) this has nothing to do with improving thr article. make real suggestions, ok?

==Formatting==
I borrowed a template from another wiki which might make the data section a bit easier to comprehend. I will include it here pending approval of senior sysops. [[User talk:MargeryCampbell|Marge]] 12:03, 28 June 2008 (EDT)

Looks great. Please install in the entry as desired.--[[User:Aschlafly|Aschlafly]] 12:55, 28 June 2008 (EDT)
:Okay, I've moved it. I've also cut it from this page for economy's sake. [[User talk:MargeryCampbell|Marge]] 13:07, 28 June 2008 (EDT)
::Actually it makes the article look amaturish. For starters you have written in capitals and you have not explained why the missing data is significant which is the point of the side-by-side template to do a full rebuttle. [[User:DanielB|DanielB]] 19:44, 28 June 2008 (EDT)

:::I agree. A discussion specifying what one expects from the 'missing' data and what usefulness such information would likely shed is necessary.--[[User:Argon|Argon]] 12:57, 30 June 2008 (EDT)
::::I agree that it is necessary to establish exactly what is being asked for in the terse comments on the right hand side, sadly such a discussion could get the majority of the contributors banned for the 90/10 rule. I myself have not contributed much to this question recently as a result of this rule. Could the powers that be explicitly suspend this rule on this issue so that the question may be freely discussed? --[[User:British_cons|British_cons]] [[User_talk:British_cons|(talk)]] 13:12, 30 June 2008 (EDT)

== Listing fields ==

I'm not a parodist, though I did make a mistake on what a CV is.

== Suggestion: Disagreements with E Coli paper should go to a new section? ==

Shouldn't this be a brief bio of Lenski, and a link to the controversy over the paper, including the discussions and the emails, be part of that page instead of here? It looks pretty bad putting it on the main page. 18:11, 30 June 2008 (EDT)
On the other hand, after doing some research, I don't think it's standard for faculty to put degree fields in a list of their degrees.

I googled "MSU biology", then went over the "Faculty List A-G". Here is what I found:

No list of degrees: 2
List with fields: 3
List without fields: 12

Finally, Oberlin is a liberal college, and they do focus mostly on liberal arts. [[User:Drochld|Drochld]] 14:26, 29 June 2008 (EDT)

==Template / formatting==
Out of interest, I help to administer a private wiki where I work, and think this template is quite nice. Might I ask where you found it, and what (if any) associated copyright restrictions there are on it? [[User:Henry8th|Henry8th]] 15:49, 29 June 2008 (EDT)

: Really, "Henry8th"??? That's an amazing coincidence you describe: you just happen to administer a "private wiki" at "work". Before wasting people's time with your silliness, how about convincing us a bit more of the earnestness of comment, as in providing the wiki version number, the type of your employer and the location of your "work". I'm sure the wiki developers who freely donate their efforts for use by all would be thrilled to learn of your profitable use.--[[User:Aschlafly|Aschlafly]] 16:33, 29 June 2008 (EDT)
:: We run Mediawiki 1.6.7 (yes, I know we're incredibly out of date, but we can't upgrade to a newer one as that would require PHP5, whereas we need that server running PHP4 to support other older software). I make it a habit not to disclose too much personal information on the internet, I'm afraid, but I'm a PhD student at a UK university and I help to administer a wiki run by my research group. By "private" I mean "accessible only to people within my research group"; we find that a wiki is an efficient way for us to edit documents collaboratively. [[User:Henry8th|Henry8th]] 16:47, 29 June 2008 (EDT)
:: The copyright policy here says "Conservapedia grants a non-exclusive license to you to use any of the content (other than images) on this site with or without attribution".[[User:JPohl|JPohl]] 11:53, 30 June 2008 (EDT)
:::However, since it was admitted above that the template is not CP's creation, it should first be established whether or not the template was used in a correct way (and if any attributions are needed) before others borrow it from here. [[User:ZTak|ZTak]] 12:06, 30 June 2008 (EDT)
::::I would ask the same question as ZTak above. Firstly, from a legal point of view I would want to be absolutely sure that any code I might upload to a server at my university was properly licensed (we have regular software audits, of course). Secondly, from an ethical point of view I would like to make sure that I can properly credit the original author of the template. As someone whose work involves writing computer programs, I certainly wouldn't appreciate it if someone took software I'd written and didn't attribute authorship correctly. [[User:Henry8th|Henry8th]] 14:36, 30 June 2008 (EDT)

== Fact checking could use some work on the omissions section ==

I strongly encourage editors to confirm that the topics on this entry's 'omissions' section page really refer to "data not provided" and do not reflect the lack of understanding of the research. At a bare minimum it is necessary to completely read the actual article. 'Skimming' it quickly is not fair to the goals of this wiki or Lenksi's lab. To at least be diligent, I recommend that the authors of the "omissions" section go to Lenksi's lab web page here (https://www.msu.edu/~lenski/), and peruse (read, not skim) the many papers related to the Long-Term Evolution project that are referenced in the current paper.--[[User:Argon|Argon]] 11:57, 30 June 2008 (EDT)

== I do not understand why my last edit was reversed ==

It seems to be common practice (and therefore not "odd") to not list what fields faculty majored in, and Oberlin is very liberal. [[User:Drochld|Drochld]] 12:34, 30 June 2008 (EDT)

I'm not certain what 'liberal' has to do with anything and "odd" has pejorative overtones. Rather than worry about 'oddness' why not investigate the degrees? In his graduate program Lenski studied insects and evolution and around 1983, worked with Bruce Levin, moving into the study of microbial evolution.--[[User:Argon|Argon]] 12:51, 30 June 2008 (EDT)

== This man is nothing but a farce ==

Why must we, the children of God, even acknowledge this liberal atheist (as if there is any other form of an atheist) on our glorious site? We are only feeding his overinflated ego by doing so. --[[User:Dexter111344|Dexter111344]] 12:52, 30 June 2008 (EDT)

== A problem with: "Lenski is best known for his claim to have observed [[evolution]] of [[E. coli]] in a long-term laboratory study," ==

This recent study is but one of many papers by Lenksi ''et al'' regarding the evolution of bacterial populations in continuous culture. He is best known professionally for his ''in vitro'' experiments studying the population dynamics of genetic adaptations in bacteria and other studies in microbial evolution.--[[User:Argon|Argon]] 13:14, 30 June 2008 (EDT)

== don't clutter this entry with meaningless edits???? ==

The topic of the page is 'Richard Lenski'. I added additional bibliographic information about Lenski's professional awards and they are reversed as "meaningless edits"? And the 'odd' comment remains despite the fact that it's common to leave the subjects of the degrees out of web pages?--[[User:Argon|Argon]] 13:43, 30 June 2008 (EDT)
:Yes, various links to things such as [[data]] as well. I thought data was central to the question at hand? Why not link to it (such as it is)? And a mention of his work with virtual organisms seems relevant - especially as it's mentioned again at the end.--[[User:British_cons|British_cons]] [[User_talk:British_cons|(talk)]] 13:47, 30 June 2008 (EDT)

And now I'm a "Lenski supporter"? Anyone who actually read the paper and referenced the pertinent section of the article that clearly specified the glucose concentration used is a supporter? I think that addition of 'Lenksi supporter' is needlessly inflammatory. Furthermore, with regard to the question: WHERE IS THE DATA MEASURING OR CONFIRMING THE 25 MG/LITER GLUCOSE? DID THAT CONCENTRATION EVER CHANGE?", I also wrote: "A weighed amount of glucose is mixed into the medium. The paper states that the concentration listed was used in the media throughout the continuous subculturing experiment." and that got removed. Resubmitted.--[[User:Argon|Argon]] 18:14, 30 June 2008 (EDT)

== shouldn't we move the E Coli paper discussion to a separate page? ==

It looks really cheezy to have this right on Lenski's biography, very unprofessional.
Just have a link and move all that discussion to something like Lenski_E_Coli_controversy,
don't erase a thing. [[User:Encinocathy|Cathy]] 18:11, 30 June 2008 (EDT)

== Wrong format for a debate ==

Ignoring all the other issues with this "article", the side-by-side table is really not made for a discussion. Maybe move that part to a debate page? It's quite silly to see an encyclopedia article doing a question-and-answer session with anonymous participants. --[[User:KevinM|KevinM]] 18:18, 30 June 2008 (EDT)
:Agreed. It's silly to post the page without doing the basic research. Better to corral the innuendos into debate pages.--[[User:Argon|Argon]] 18:20, 30 June 2008 (EDT)
::Also, we have yet to discovere the proper attribution for the side-by-side table, and as such it should be taken down or it might constitute a violation of copyright. [[User:ZTak|ZTak]] 18:25, 30 June 2008 (EDT)
:::Given that [[User:MargeryCampbell|Marge]] said she took the template from elsewhere, it would presumably be straightforward for her to tell us where she found it. Given that information I'd happily aid the project by checking out this other wiki's copyright policy before reporting back here. [[User:Henry8th|Henry8th]] 18:45, 30 June 2008 (EDT)
:My issue is mostly about using a left/right table when the left side is basically just the intro section while the right side is suddenly filled with a weird pseudo-debate that goes back and forth. It would be better to do it like this:
==Visual Inspection==
===Lenski's Paper===
(quote)
===Discussion===
(back and forth; not as debate, but in more encyclopedic "A claims B, to which C points out D." style)

==Study Omissions==
(quote)
:And so on. It would make the article more readable. And it would have the added benefit of NOT USING SO MANY ALL-CAPS SENTENCES, BECAUSE DESPITE WHAT SOME SITES SAY, CAPSLOCK IS NOT THE CRUISE CONTROL FOR COOL. --[[User:KevinM|KevinM]] 19:12, 30 June 2008 (EDT)

:Furthermore, it would help review the status of claims rather than deleting them outright: Here's a most recent example: ''(removed least important point, which was obscuring more important ones)" Aschlafly. Revision as of 19:34, 30 June 2008''
:I think it is an important point in two senses: 1) If the level of glucose was not growth limiting then Cit+ mutants might not have been discovered. It is an important feature of the experiment in this instance. 2) It's clear that the glucose concentration was indeed disclosed. How about creating a section titled "Data someone repeatedly claimed was undisclosed but was actually found by looking" and move the deleted test there?--[[User:Argon|Argon]] 20:24, 30 June 2008 (EDT)

== Atheist Lobbying Organization ==

Should this remain in the article, given that it was inserted by an identified (and subsequently banned) parodist? --[[User:Benp|Benp]] 20:52, 30 June 2008 (EDT)

: Anything wrong with the cites for it? By the way, not every block is proper. If in error, and I don't know if this one was, the block is reversed.--[[User:Aschlafly|Aschlafly]] 20:57, 30 June 2008 (EDT)

::There's nothing wrong with the cites, per se; they just don't quite cover the assertion. The cited sources do a good job of establishing that the PNAS is largely atheistic (something which is pretty well-known anyway.) They don't really cover any "lobbying" activities, though. --[[User:Benp|Benp]] 21:04, 30 June 2008 (EDT)

::: OK, based on what you said, how about taking out the "lobbying" reference only? As to the rest, it's informative: most people don't know how atheistic the PNAS is.--[[User:Aschlafly|Aschlafly]] 21:05, 30 June 2008 (EDT)

::::Will do. --[[User:Benp|Benp]] 21:06, 30 June 2008 (EDT)

== Maybe need to add another section ==

It would probably be better to split the biographic information from the discussion of the letters exchanged with A. Schlafly. Perhaps a section titled: "Interactions with Andrew Schlafly" (or "site owner") would better hold that aspect.--[[User:Argon|Argon]] 21:05, 30 June 2008 (EDT)

== e-mail ==

For public interest, could we at CP view the e-mail regarding the template here? If the claim in the e-mail has merit and further measures are pursued, it does not seem fair that the whole site should be punished for one man's refusal to remove the template. Perhaps we could see the e-mail and discuss whether or not the claim is valid. [[User:ZTak|ZTak]] 22:04, 30 June 2008 (EDT)

==Professor?==
''Is'' Lenski an actual professor? I know there are plenty of people who exaggerate their status ad pretend they're something they're not. I wouldn't be surprised at all if he's one of them, given what we know of him so far. Have we seen his credentials? [[User:TonyT|TonyT]] 08:26, 1 July 2008 (EDT)

:TonyT I was about to give you a serious response, but then I realized that you have to be joking so thanks for making me laugh. [[User:Rellik|Rellik]] 15:30, 2 July 2008 (EDT)
::He has been blocked as a parodist already, so don't bother responding. I'm thinking of removing this nonesense. [[User:HenryS|HenryS]] 15:37, 2 July 2008 (EDT)
:::So has 'Rellik'. Isn't it sad to see two trolls having a conversation? [[User:Bugler|Bugler]] 16:35, 2 July 2008 (EDT)

==Digital Organisms==
Lenski is famous for two things. His work with his work E. coli and his work with digital organisms. The work with digital organisms is the work referred to in a somewhat unclear way at the bottom of the page. I have twice tried to mention this other important aspect of his work and twice been reverted. This time the edit was called "Liberal Claptrap"!! One would have thought that, in an article about Richard Lenski, mention of what he ''actually does'' would be important and not "Liberal Claptrap".--[[User:British_cons|British_cons]] [[User_talk:British_cons|(talk)]] 09:13, 1 July 2008 (EDT)
:If I get no response, presumably I can assume it was reverted in error and I can put it back in?--[[User:British_cons|British_cons]] [[User_talk:British_cons|(talk)]] 11:47, 1 July 2008 (EDT)

::What did he do with [[E. coli]], and what is a "[[digital organism]]"? --[[User:Ed Poor|Ed Poor]] [[User talk:Ed Poor|Talk]] 15:39, 2 July 2008 (EDT)

:::Ed, I think British is talking about the twenty or so years Lenski has been experimenting with and growing up 12 E. coli cell lines. This last bit with the citrate mutation is one entry among twenty years. -- [[User:Aaronp|Aaronp]]
::::Richard Lenski is a well known scientist. He is well-known for his 20-year project on [[E. coli]]. (I must say that I don't know how to respond to Mr Poor's question, "What did he do with E. coli" as the entire Lenski debate has been about his work with E. coli.) He is '''also''' well known for his work with [[Digital organisms]]. The final part of the existing article sort of talks about this in a rather confusing manner. Given that he is well-known for '''both''' these two things and that the article is about him, I had thought it would be a good idea to mention them both.--[[User:British_cons|British_cons]] [[User_talk:British_cons|(talk)]] 08:23, 3 July 2008 (EDT)

== Release data to other [[evolutionists]]? ==

The paper says that only two people analyzed the data: Lenski and a grad student whom I presume acts under his direction and control.--[[User:Aschlafly|Aschlafly]] 15:59, 2 July 2008 (EDT)

He says in his email that he will release the E. coli samples to a competent scientist who asks for them. How is that no agreeing to release the data to other evolutionists? -- [[User:Aaronp|Aaronp]]

:Lenski does say that in his email. He didn't say that he wouldn't release the data to a competent scientist that held creationist views. Really at this point a competent scientist with creationist credentials needs to step forward. [[User:MAnderson|MAnderson]] 16:13, 2 July 2008 (EDT)

::Can we be more clear about "data" and "samples"? The point is whether anyone but his cronies has tried to [[replication of results|replicate]] his results, or even to check whether his data and methods are sound. [[Peer review]] is not enough; that just means his article is worth publication; it doesn't mean he has discovered something which now automatically goes into the standard biology textbooks. --[[User:Ed Poor|Ed Poor]] [[User talk:Ed Poor|Talk]] 16:17, 2 July 2008 (EDT)

Peer review = check to see if his methods are sound. You may also note that the experiment took a while, and was published last month. It would be implausible for anyone to have tried to replicate the findings at this point. [[User:Murray|Murray]] 18:09, 2 July 2008 (EDT)

:: I took a quick look and could not find any promise by Lenski that he would release his '''''data''''' (which the paper says he analyzed) to anyone. Can you quote where you think Lenski promises to release his "data"? As to releasing samples to a "competent" scientist, Lenski places so many conditions on that it is doubtful to me that he would view any potential critic as "competent". Regardless, it's clear to me that Lenski will not submit to public scrutiny of the data that the paper says he analyzed.--[[User:Aschlafly|Aschlafly]] 16:19, 2 July 2008 (EDT)

:::Well lets take what you've said as a given Ed. The data and samples are still available to a competent scientist. I am going to contact this Bohlin guy from Probe Ministries to see if he is interested or can find someone who is. I'll report back. [[User:MAnderson|MAnderson]] 16:23, 2 July 2008 (EDT)

:::: You're embarking on a fool's errand, MAnderson. It's clear to me that Lenski won't release his data to anyone independent. I'm not even sure Lenski has any meaningful data to support his claims.--[[User:Aschlafly|Aschlafly]] 16:27, 2 July 2008 (EDT)

:::::Good to see that someone is actually trying, after a week or so of no action. Andy, with how many biologists have you discussed this paper's methodology?--[[User:Argon|Argon]] 19:35, 2 July 2008 (EDT)

:::::: Looks like someone likes this fool's errand of trying to persuade Lenski to turn over his federally funded data. But don't hold your breath, Argon.--[[User:Aschlafly|Aschlafly]] 20:55, 2 July 2008 (EDT)
:::::::Think positive! Have you had any luck finding a microbiologist or similarly qualified researcher with whom you can discuss this paper as it is or the rest of Lenski's work? How about Doug Axe, with the DI's Biology Institute?--[[User:Argon|Argon]] 21:47, 2 July 2008 (EDT)

:::::Note that the strains are the ultimate standard for reproducing the work. It would take less than a week for competent microbiologist to confirm that the strains have the markers specified. Sequencing of the specified regions could also be performed in about a week. In other words, all this could be accomplished in about half of the time this 'debate' has gone on. Running the strains through the replay experiments is also easy and would confirm the results. One can express an opinion about whether Lenski would share the strains as he says (a condition to which he is bound under the journal's rules), but that is pure speculation until someone actually makes the attempt.--[[User:Argon|Argon]] 19:49, 2 July 2008 (EDT)

:::::: Argon, I did ask Lenski to turn over the data, and so can you. He refused, and I'm confident he'll continue to say "no" to any independent scrutiny of his claims.--[[User:Aschlafly|Aschlafly]] 20:55, 2 July 2008 (EDT)
:::::::That misses the point. If you don't trust his report in the paper why would you trust the data he sends you? The *strains* are the key to the paper. They either are or aren't as he says they are. You can't fudge a strain that is supposed to have been grown in continuous culture with an established lineage. Reproducibility of the methods with the materials is what verifies this work. (Actually, so does the whole genome sequencing which is planned in the next stage of the research). The strains *are* available and the requirements Lenski set for sending them are standard for the field. There are thousands of labs that could meet the criteria.
:::::::As I mentioned earlier: Verification of the strain markers could be accomplished in a week. Add another week for sequencing. I'd suggest either finding a sympathetic researcher to give you some help or wait until the whole genome sequencing gets reported later.--[[User:Argon|Argon]] 21:32, 2 July 2008 (EDT)

::Maybe so, in any case I sent this email to Dr. Bohlin, a qualified biologist and creationist.

::Dear Mr. Bohlin,

::Some people at conservapedia.com are concerned that a paper published by Richard Lenski describing a beneficial mutation occurring in E.coli may deserve closer scrutiny. Mr. Lenski has said that he is willing to release his data and samples of the E. coli to a competent scientist for further research and review. You seem to have the proper credentials to make this request. Are you interested or are you aware of other scientist that are at your level and share your personal beliefs that might be interested? I think that everyone at conservapedia would appreciate your input.

::Sincerely,

::Mike Anderson
::Conservapedia contributor

::[[User:MAnderson|MAnderson]] 16:32, 2 July 2008 (EDT)

::: Can't hurt to try, and your efforts deserve praise, MAnderson. I hope for a sensible result from your inquiry, but unfortunately do not expect it.--[[User:Aschlafly|Aschlafly]] 17:16, 2 July 2008 (EDT)
::: Mike, aside from the question of whether you persuade Dr. Bohlin to request and analyze the raw data or strains, perhaps you might ask if he finds any irregularities with methods described.--[[User:Argon|Argon]] 19:31, 2 July 2008 (EDT)

::::Here is the response that I got from Dr. Ray Bohlin of Probe Ministries:

::::Dear Mike,

::::I appreciate your notice of my qualifications but as President of Probe Ministries, I no longer work in a laboratory or have access to one and therefore I am unable to follow up on your gracious request. I have a feeler out to some other scientists but at the moment they are already quite busy with other projects. However, you may not be aware of Mike Behe's excellent response on his author page at Amazon.com. The text is below. Perhaps you could contact Mike about using his response.

::::Respectfully,

::::Ray Bohlin, PhD
::::President
::::Probe Ministries
::::www.probe.org
::::rbohlin@probe.org

::::He provided the response by Prof. Behe but I am not including it because it is lengthy and people can view it on Amazon. My only editorial comment is to note that Prof. Behe in his rebuttal does not in any way conclude that Prof. Lenski’s research is flawed or that his data is incomplete or hidden. He just feels that the experiments results do not support the theory of evolution. [[User:MAnderson|MAnderson]] 08:48, 7 July 2008 (EDT)
::::::Can you provide the link to Prof. Behe's response? [[User:Karajou|Karajou]] 23:06, 10 July 2008 (EDT)

::::Here is the link http://www.amazon.com/gp/blog/A3DGRQ0IO7KYQ2/ref=cm_blog_dp_artist_blog [[User:MAnderson|MAnderson]] 09:08, 11 July 2008 (EDT)

:::::What's going on? Hasn't anyone at conservapedia gotten on the phone and even tried to recruit an christian scientist to follow up on this? Why not?? [[User:MAnderson|MAnderson]] 22:51, 10 July 2008 (EDT)

== Andy Schlafly, please send a letter to Lenski asking him if he is an [[atheism|atheist]] ==

Andy Schlafly, please send a letter to Lenski asking him if he is an [[atheism|atheist]]. [[User:Conservative|Conservative]] 17:34, 2 July 2008 (EDT)

:Why? [[User:MAnderson|MAnderson]] 17:40, 2 July 2008 (EDT)

: Have you read his writing on a discussion about [https://myxo.css.msu.edu/lenski/history/science_and_religion.pdf science and religon] and [https://myxo.css.msu.edu/lenski/history/science_church_and_state.pdf on science, church and state]. --[[User:Rutm|Rutm]] 17:52, 2 July 2008 (EDT)

::I meant why is it relevant to his scientific work? [[User:MAnderson|MAnderson]] 17:55, 2 July 2008 (EDT)

:::Lenski says that with better words than I can in the second pdf I linked above. --[[User:Rutm|Rutm]] 20:23, 2 July 2008 (EDT)
::::Clearly, he's not a 'Dawkins-ite'.--[[User:Argon|Argon]] 21:35, 2 July 2008 (EDT)
::::::One of the links Rutm cited has Lenski stating he told someone it was none of their business what worldview he holds. It would not surprise me if he was one of the many closet atheists who cannot defend their [[atheism]]. Christianity on the other hand has Jesus stating: "Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven. But whosoever shall deny me before men, him will I also deny before my Father which is in heaven. - Matthew 10:32-33 [[User:Conservative|Conservative]] 22:49, 3 July 2008 (EDT)

:::::::I knew the reason why. I just wanted you to say it. Basically because Lenski is or might be an atheist, he is immediately discredited. I don't see things that way at all which is why I am perfectly happy to have a dedicated Christian scientist review the data. I assume that honor exist among scientist of all stripes and that the goal of scientist is to fairly judge scientific research. [[User:MAnderson|MAnderson]] 08:53, 7 July 2008 (EDT)
MAnderson, you are extraordinarily naive if you imagine that scientists espousing [[Atheistic]] or [[Liberal]] views somehow turn those views 'off' when conducting research. If one's entire world outlook is distorted in such a way, it affects everything one does - consciously or otherwise. [[User:Bugler|Bugler]] 10:38, 7 July 2008 (EDT)

:Bugler - do you believe avowedly Christian scientists can turn their beliefs off when conducting research? [[User:StanleyAccrington|StanleyAccrington]] 13:46, 7 July 2008 (EDT)

:: In reply to both Bugler and Stan, I guess I prefer to believe that people are basically good and will at least try to take the high road when given the chance. If that is being naive then so be it. Have a great day! [[User:MAnderson|MAnderson]] 17:11, 7 July 2008 (EDT)

:::As a scientist myself, it's patently obvious that anybody who is unable to turn off personal feelings/beliefs and not have them affect their interpretation of data is, by definition, a bad scientist. Data doesn't lie. They are observed facts. If you allow bias to creep into the mix, you're carrying out poor science. [[User:Wisdom89|Wisdom89]] 17:54, 7 July 2008 (EDT)

::::You're being too naive if you think every scientist in the world is completely honest and wouldn't (mis?)interpret the data in a way that wouldn't contradict his worldview. Just look at the Global Warming crowd. [[User:WilliamH|WilliamH]] 18:21, 7 July 2008 (EDT)

:::::We can debate about human nature here if you want, however, that would get us no where. No one said anything about all scientists. Obviously there are exceptions to every rule. We're human. It's ludicrous for me to have to preface my statements with such trivia. So, implying that the ''majority'' of scientists are swayed by their personal beliefs is horribly cynical. A spiritual/religious scientist and an atheist scientist are on equal footing when it comes to data analysis. [[User:Wisdom89|Wisdom89]] 20:08, 7 July 2008 (EDT)

::::::Good to see we agree that atheist scientists can become blinded by their own prejudices and produce misleading conclusions (although we disagree on many other things.) So why is it that one shouldn't be suspicious when the scientist in question is being evasive about the requests for data? [[User:WilliamH|WilliamH]] 15:38, 8 July 2008 (EDT)

''A spiritual/religious scientist and an atheist scientist are on equal footing when it comes to data analysis.'' That is precisely ''not'' the case. Faith in God is natural and right: it is, if you like, the 'default' condition of mankind. Atheism is a perversion of belief; it takes a wilful step into ignorance and defiance of God. Once that step is taken, all values of truth and objectivity fly out of the window. Atheists cannot practice science; the need to 'prove' and 'justify' their terrible howling void of non-belief means that they can only practice pseudo-science. [[User:Bugler|Bugler]] 15:44, 8 July 2008 (EDT)
:I honestly hope you don't ever become a scientist. I say this not to slight you, but because your view on how it should/does function is horribly skewed. [[User:Wisdom89|Wisdom89]] 16:30, 8 July 2008 (EDT)

== An Interesting Lenski Quote ==

From the first of the two papers Rutm linked:

<blockquote>
I think the same facts of evolution--with the perpetual struggle for existence and genetic rewards for selfishness--could just as easily be used to support a religion that both Dr. Hefner and I would find repugnant.
</blockquote>

Is it me, or is Dr. Lenski admitting that evolution can be used to support some extremely nasty philosophies? --[[User:Benp|Benp]] 21:30, 2 July 2008 (EDT)
:I believe he's saying one could '''*attempt*''' to use it justify practically anything. But more likely, one would probably be committing something akin to a naturalistic fallacy in so doing.--[[User:Argon|Argon]] 21:42, 2 July 2008 (EDT)

== Statistical Significance ==
The 2 instances in the little table that imply that statistical significance or lack thereof should be reported look a bit silly. The first phrase refers to the statement by Blount et al. that "A number of Cit+ clones were isolated..." on p7900. Asking how many is all well and good. But it appears the researchers decided how many to isolate, and it is nonsensical to ask about significance. The second phrase refers to the end of the sentence: "all were Ara-, T5-sensitive, and T6-resistant, as expected." It is potentially a bit more relevant here, but still doesn't make a lot of sense to simply ask generally about statistical significance - compared to what? Calculating significance is a way of testing the probability of sampling error, if that helps. [[User:Murray|Murray]] 11:01, 3 July 2008 (EDT)

== Visual Inspection ==
The methodology here is what's important, and they clearly write that the "LTEE populations are transferred daily into fresh medium, and the turbidity of each is checked visually at that time." The observations for which you are requesting data seem to be the kind of observations that aren't recorded, because they do not need to be. I'll give you an example from my experiences in the lab: when I perform an electrophoresis gel run, I have to make an agarose gel. Every time I do so I follow the recipe taped to our microwave: 40mL TAE buffer, 400mg Agarose. It's a given in our lab that all our gels are 1%, unless otherwise stated. Likewise, it seems likely that somebody working in Lenski's lab will, when checking for turbidity, do so by holding up a tube of culture, observe, "Yep, that's turbid," and continue on with the procedure as outlined in their protocol. If Lenski's lab is more diligent than the one in which I work, then we are still dealing with the kind of data that never leave a graduate student's notebook. Again, what data do you want, a table containing the exact same information every day ''(June 6, 1999 - Checked turbidity of cultures. They were turbid. June 7, 1999 - Checked turbidity of cultures. They were turbid. June 8, 1999 - Che...)''? Or would only scans of graduate students' notebook pages suffice? --[[User:Codyc|Codyc]] 20:54, 5 July 2008 (EDT)

== "Lenksi's biographical sketch does not exhibit any background or experience in mathematics or statistics. " ==

This dirt-digging is getting ridiculous, IMO. Prof. Lenski got his doctoral degree in Zoology. His thesis was "Effects of competition and disturbance on ground beetle populations". That area and evolutionary biology are math intensive with a substantial emphasis in statistics. His second and third papers are: Lenski, R. E., and P. M. Service. 1982. '''The ''statistical analysis'' of population growth rates calculated from schedules of survivorship and fecundity'''. Ecology 63:655-662. and Service, P. M., and R. E. Lenski. 1982. '''Aphid genotypes, plant phenotypes, and genetic diversity: a ''demographic analysis of experimental data'''''. Evolution 36:1276-1282. Did the person who wrote the headline comment even read any of Lenski's works? I would suppose not.--[[User:Argon|Argon]] 14:00, 13 July 2008 (EDT)

== uhhh ==

How would you obtaining E. Coli samples help? I don't think any of the editors or sysops here have the qualifications or the equipment to do anything with them. [[User:Jirby|Jirby]] 11:55, 20 August 2008 (EDT)
perhaps if the sysops presented the entire paper then they could have a more concrete basis for their disagreements and put their questions into full context rather than raising arguments that leave the reader blind to the whole situation. For instance you could have the paper and then say we disagree with this and here's why blah blah blah, instead of pulling random sentences from the paper without context and dissecting them. Because when you think about it critically it only undermines the sysops's arguments with the research. [[User:superstudent|superstudent]] 10:16 22 September 2008

== Lenski's Position ==
I put in the title of the chair that he holds. The information is in his biographical sketch. Why was it changed? I thought a completely accurate description of Lenski was the point of this, or am I wrong? Does mentioning that he's the Hannah Distinguished Professor of Microbial Ecology, as it says on his web page somehow violate a tenate of Conservapedia? The information can be found on his homepage and verified by looking at the web page of the University. Without any idea of why we should not mention his possession of a named professorship, I'm going to put that back in. If this is wrong to do, please tell me. [[User:ArnoldFriend|ArnoldFriend]] 23:05 25 September EDT

==Lenski's Atheism==
This article mentions Lenski's "...unabashed atheism", but provides no citation. I read his two pieces on religion and science (https://myxo.css.msu.edu/lenski/history/science_and_religion.pdf and https://myxo.css.msu.edu/lenski/history/science_church_and_state.pdf), as well as his responses to Aschlafly's letters. Nothing in those documents backs up the atheism claim. Is there something else that supports it? Should this claim be removed? --[[User:Martib|Martib]] 22:49, 15 November 2008 (EST)

==Lenski's Position II==
Why the removal of the mention of his position again? I figured that having a named professorship was something noteworthy in the article. (Noteworthy in what way is up to the reader. I view it as more of a black mark on MSU's case than in favor of Lenski, especially given his refusal to actually disclose his data. If this should be explicit in the entry, please tell me and I'll do my best to put it in.) For the moment, I'm not touching the page, but I am confused as to why an edit I made close to a month ago was changed back now. [[User:ArnoldFriend|ArnoldFriend]] 21:14, 17 November 2008 (EST)

: The academic titles are silly and misleading, particularly when there is no explanation of the process behind the title. He's a professor, and that does have a well-established meaning. Beyond that someone has to make a case for explaining the significance of an additional title before including it.--[[User:Aschlafly|Aschlafly]] 21:23, 17 November 2008 (EST)

:: Ok, that makes sense. Sorry if I came across as harsh, I was just a confused by having one of my edits called "senseless liberal puffery," (which was not its intention). [[User:ArnoldFriend|ArnoldFriend]] 22:00, 17 November 2008 (EST)

::: The John Hannah Distinguished professorships are '''endowed''' professorships that were created in 1966 by the Board of Trustees to honor John Hannah and his 25 years of service to the university. They are teching and research positions. The professorships are “dedicated to the encouragement of continued outstanding scholarship, creative activity, and teaching.” [from MSU ] [[User:Markr|Markr]] 17:07, 18 November 2008 (EST)

== Apologies... ==

I just completely edited the page, posted a paragraph full of nought but my opinion and luckily it was promptly changed... I was very angry upon reading that reprort and its article on Conservapedia and broke a Conservapedia Commandment... I'm sorry.

:You may wish to recreate your account with a real name if you are going to contribute positively instead of just vandalizing articles. [[User:Sulli|Sulli]] 20:12, 12 January 2009 (EST)

Frank Lloyd Wright

2009-11-17T04:12:45Z

Cambrian: /* Private Homes */

[[Image:Frank_Lloyd_Wright.jpg|thumb|right|150px|Frank Lloyd Wright]]
'''Frank Lloyd Wright''' (1887 - 1959) was an American [[architect]]. His career was varied, as he did not always please those who hired designers of buildings. While his early career was studded with commercial projects, he fell upon hard times and was reduced to designing houses for wealthy people in the greater Chicago area. In the third phase of his career, he was once again welcomed as the genius he was, and added greatly to the vocabulary of modern American architecture.

One cannot help but be amazed at the subtle beauty of almost any building he designed, whether it was a corporate headquarters, or a house in Illinois.

Wright's style involved several elements, not the least of which was his strong personality. He emphasized working with the land and the locality, preferring to use building materials which were locally available, and setting his projects "in to" their surroundings, rather than "against them". He was a perfectionist and a philosopher of sorts. He would not only design a "building", but also the furniture to be used in it, if it was a dwelling, or where the desks and filing cabinets would go - and how they were to be built - if it was commercial project.

He would design every detail of a building, incorporating highly detailed [[Art Deco]] elements, for instance in windows and furniture.

Although his structures and ideas were a brilliant revolution, his work also had a tendency toward serious flaws - he is famously quoted as saying to a client who complained that the roof leaked over his desk, "move your desk".

==The "Prairie House"==

Wright espoused a philosophy of making buildings to fit their environment, and his greatest legacy in this area is the Prairie House. They were designed with overhanging eaves, to block the sun in summer, but to allow the winter sun in through the windows. They had broad horizontal lines, intended to make them blend in with the plains where they were located. While adapted to the American prairie (hence the name), the basic outline became what we know now as the "ranch house" - perhaps renamed to spare him the tragedy of being blamed for so many modern cookie-cutter developments.

==Private Homes==

For a time, Wright was devoted to designing dwellings for the prosperous. His houses are beautiful to look at, uncomfortable to live in, and almost immediately identifiable by his characteristic signature lines. They are typified by his Prairie and Usonian styles.

==Taliesin==

Mr. Wright built his own "dream house" in [[Wisconsin]], called "Taliesin". Here he ran his operations, using many apprentices, perhaps unfairly - although one can say, that working unaccredited for a "master" is reward in itself. Tragedy befell him here, as the first building burned down.

==Corporate projects==
At the headquarters for the Larkin Company Administration Building in Buffalo, New York, we see Wright at his prime, not only blueprinting the building, but also designing the workspaces. Another famous project was the S.C. Johnson headquarters.

==Famous projects==
[[Image:Guggenheim_museum_exterior.jpg|thumb|right|150px|Guggenheim Museum]]
[[Image:FallingwaterWright.jpg|thumb|right|150px|Fallingwater]]
*The '''Guggenheim Museum''' in upper [[Manhattan]] is one of his best-known "late career" accomplishments<ref>http://www.greatbuildings.com/buildings/Guggenheim_Museum.html</ref>
*'''Fallingwater''', <ref>http://www.greatbuildings.com/buildings/Fallingwater.html</ref> a private home built over a waterfall near Mill Run, [[Pennsylvania]]. The house was originally built for the Kaufman family of [[Pittsburgh]] as their rural retreat. The house was designed to disrupt the natural setting as little as possible, and to create an outdoor atmosphere. The house is now a museum.
*'''Marin Civic Center''' in Marin County, [[California]]<ref>http://www.greatbuildings.com/buildings/Marin_Civic_Center.html</ref>
*'''Frederick Robie House''' in Chicago, Illinois, a dramatic example of his late Prairie Style.<ref>http://www.wrightplus.org/robiehouse/robiehouse.html</ref>

==Trivia==

His career, and difficulties with it, were loosely adapted in the novel "The Fountainhead" by [[Ayn Rand]]. <ref>http://architect.architecture.sk/frank-lloyd-wright-architect/frank-lloyd-wright-biography.php</ref>

==References==

<references/>

==External Links==
*http://www.greatbuildings.com/architects/Frank_Lloyd_Wright.html

{{DEFAULTSORT: Wright, Frank Lloyd}}

[[category:architects]]
[[Category:People who were Educated at Home]]

Frank Lloyd Wright

2009-11-17T04:06:46Z

Cambrian: /* Famous projects */

[[Image:Frank_Lloyd_Wright.jpg|thumb|right|150px|Frank Lloyd Wright]]
'''Frank Lloyd Wright''' (1887 - 1959) was an American [[architect]]. His career was varied, as he did not always please those who hired designers of buildings. While his early career was studded with commercial projects, he fell upon hard times and was reduced to designing houses for wealthy people in the greater Chicago area. In the third phase of his career, he was once again welcomed as the genius he was, and added greatly to the vocabulary of modern American architecture.

One cannot help but be amazed at the subtle beauty of almost any building he designed, whether it was a corporate headquarters, or a house in Illinois.

Wright's style involved several elements, not the least of which was his strong personality. He emphasized working with the land and the locality, preferring to use building materials which were locally available, and setting his projects "in to" their surroundings, rather than "against them". He was a perfectionist and a philosopher of sorts. He would not only design a "building", but also the furniture to be used in it, if it was a dwelling, or where the desks and filing cabinets would go - and how they were to be built - if it was commercial project.

He would design every detail of a building, incorporating highly detailed [[Art Deco]] elements, for instance in windows and furniture.

Although his structures and ideas were a brilliant revolution, his work also had a tendency toward serious flaws - he is famously quoted as saying to a client who complained that the roof leaked over his desk, "move your desk".

==The "Prairie House"==

Wright espoused a philosophy of making buildings to fit their environment, and his greatest legacy in this area is the Prairie House. They were designed with overhanging eaves, to block the sun in summer, but to allow the winter sun in through the windows. They had broad horizontal lines, intended to make them blend in with the plains where they were located. While adapted to the American prairie (hence the name), the basic outline became what we know now as the "ranch house" - perhaps renamed to spare him the tragedy of being blamed for so many modern cookie-cutter developments.

==Private Homes==

For a time, Wright was confined to designing dwellings for the prosperous. His houses are beautiful to look at, and almost immediately identifiable by his characteristic signature lines.

==Taliesin==

Mr. Wright built his own "dream house" in [[Wisconsin]], called "Taliesin". Here he ran his operations, using many apprentices, perhaps unfairly - although one can say, that working unaccredited for a "master" is reward in itself. Tragedy befell him here, as the first building burned down.

==Corporate projects==
At the headquarters for the Larkin Company Administration Building in Buffalo, New York, we see Wright at his prime, not only blueprinting the building, but also designing the workspaces. Another famous project was the S.C. Johnson headquarters.

==Famous projects==
[[Image:Guggenheim_museum_exterior.jpg|thumb|right|150px|Guggenheim Museum]]
[[Image:FallingwaterWright.jpg|thumb|right|150px|Fallingwater]]
*The '''Guggenheim Museum''' in upper [[Manhattan]] is one of his best-known "late career" accomplishments<ref>http://www.greatbuildings.com/buildings/Guggenheim_Museum.html</ref>
*'''Fallingwater''', <ref>http://www.greatbuildings.com/buildings/Fallingwater.html</ref> a private home built over a waterfall near Mill Run, [[Pennsylvania]]. The house was originally built for the Kaufman family of [[Pittsburgh]] as their rural retreat. The house was designed to disrupt the natural setting as little as possible, and to create an outdoor atmosphere. The house is now a museum.
*'''Marin Civic Center''' in Marin County, [[California]]<ref>http://www.greatbuildings.com/buildings/Marin_Civic_Center.html</ref>
*'''Frederick Robie House''' in Chicago, Illinois, a dramatic example of his late Prairie Style.<ref>http://www.wrightplus.org/robiehouse/robiehouse.html</ref>

==Trivia==

His career, and difficulties with it, were loosely adapted in the novel "The Fountainhead" by [[Ayn Rand]]. <ref>http://architect.architecture.sk/frank-lloyd-wright-architect/frank-lloyd-wright-biography.php</ref>

==References==

<references/>

==External Links==
*http://www.greatbuildings.com/architects/Frank_Lloyd_Wright.html

{{DEFAULTSORT: Wright, Frank Lloyd}}

[[category:architects]]
[[Category:People who were Educated at Home]]

Famous American Architects

2009-11-17T03:49:23Z

Cambrian:

<center>
 

'''Famous American Architects''' 

</center>
 
[[Image:Chicago Masonic Temple Building.jpg|thumb|Daniel Burnham, Chicago Masonic Temple Building.]]

* Peter Harrison (1716-1775), an amateur [[architect]], the first nearly professional architect in the colonies.
*[[Thomas Jefferson]] (1743 - 1826), an amateur architect.
*[[James Hoban]] (ca. 1758 - 1831), [[The White House]].
*[[William Thornton]] (1759 - 1828), an amateur architect; basic design of the [[United States Capitol]].
* Charles Bulfinch (1763–1844), Federal style; Massachusetts State House, and completing the U. S. Capitol.
*[[Robert Mills]] (1781 – 1855), the first native born American to become a professional architect.
*[[Alexander Jackson Davis]] (1803 - 1892), Greek Doric style; Connecticut State Capitol, Ohio State Capitol.
*[[Thomas U. Walter]] (1804 - 1887), north and south wings and the central dome of the U. S. Capitol.
* Frederick Law Olmsted (1822–1903), New York City’s Central Park, Chicago's downtown and Columbian Exposition plans.
*[[Richard Morris Hunt]] (1827 – 1895), pedestal of the [[Statue of Liberty]] and facade of the [[Metropolitan Museum of Art]].
*[[William Lebaron Jenney]] (1832 — 1907), the father of the American skyscraper.
*[[Henry Hobson Richardson]] (1838 – 1886)
*[[Daniel Burnham]] (1846 - 1912)
*[[Louis Sullivan]] (1856 - 1924), the father of the modern skyscraper, ubiquitous Chicago genius.
*[[Cass Gilbert]] (1859 – 1934), Supreme Court Building.
* William Van Alen (1883 – 1954), The [[Chrysler Building]].
*[[William F. Lamb]] (1883 - 1952), The [[Empire State Building]].
*[[Paul Williams]] (1884 - 1980)
[[Image:Guggenheim_museum_exterior.jpg|thumb|right|250px|Frank L. Wright, Guggenheim Museum.]]
*[[Frank Lloyd Wright]] (1887 - 1959), [[Guggenheim Museum]] and 1140 more buildings, protégé of Louis Sullivan.
*[[Richard Neutra]] (1892 - 1970)
*[[Albert Irvin Cassell]] (1895 - 1969)
*[[Louis Isadore Kahn]] (1901 - 1974)
*[[Victor Gruen]] (1903 - 1980), Austrian-born.
*[[Philip Johnson]] (1906 – 2005), the 1979 [[Pritzker Architecture Prize]] laureate
*[[Gordon Bunshaft]] (1909-1990), the 1988 Pritzker Architecture Prize laureate
*[[John Portman]] (b. 1924)
*[[Robert Venturi]] (b. 1925), the 1991 Pritzker Architecture Prize laureate
*[[Frank Gehry]] (b. Canada, 1929), the 1989 Pritzker Architecture Prize laureate
*[[Michael Graves]] (b. 1934)
*[[Richard Meier]] (b. 1934), the 1984 laureate of the Pritzker Architecture Prize
*[[Thom Mayne]] (b. 1944), the 2005 Pritzker Architecture Prize laureate.
*[[Ludwig Mies van der Rohe]] (1886 – 1969), pioneer of modern architecture.
*[[Walter Gropius]] (1883 – 1969), founder of the Bauhaus and master of modern architecture.

{{Clear}}
== See also ==
[[Image:Seagram Building.jpg|thumb|Seagram Building, New York, [[Mies van der Rohe]] - Philip Johnson. ]]
*[[Famous Architects]]
*[[Architecture]]
*[[Architectural Sculpture Gallery]]
*[[World treasures]]
*[[Famous American artists]]
*[[Famous Mexican architects]]
*[[Famous American Buildings]]

[[Image:US Supreme Court.jpg|thumb|left|240px|Supreme Court Building by Cass Gilbert.]]

{{Clear}}

== External links ==
[[Image:Disney Concert Hall ph Carol Highsmith pd.jpg|thumb|Disney Concert Hall by [[Frank Gehry]]]]
*[http://www.vitruvio.ch/arc/masters/masters.php MASTERS]
*[http://architect.architecture.sk/ Famous architects]
*[http://www.pritzkerprize.com/ The Pritzker Architecture Prize]
*[http://architecture.about.com/od/greatarchitects/p/wright.htm Frank Lloyd Wright, America's Most Famous Architect]
*[http://archrecord.construction.com/news/daily/archives/070207aia.asp Empire State Building Ranks Highest in Poll of America’s Favorite Architecture] Designed by William F. Lamb.
*[http://lcweb2.loc.gov/phpdata/pageturner.php?agg=pplot&item=13725&type=contact&collID=highsm Photographs of buildings in Los Angeles, California] The Library of Congress.
*[http://www.bc.edu/bc_org/avp/cas/fnart/fa267/architec.html American Architects.]

[[Category:Architects]]

Society of Jesus

2009-11-08T04:19:05Z

Cambrian:

[[Image:Il Gesu.jpg|thumb|right|Il Gesu, Motherchurch of the Society of Jesus, Rome, by Giacomo Barozzi da Vignola and Giacomo della Porta.]]
'''The Society of Jesus''' ([[Spanish]]: La Compañía de Jesús). usually called '''Jesuits''' is a powerful worldwide [[Catholic]] religious order well known for its devotion to education, science and the [[ultramontane]] cause of the [[Pope]]. Founded in 1534, today it is active in 112 nations with over 20,000 members, working in the fields of education, intellectual research, cultural pursuits, missionary work, human rights and social justice.

The Jesuits were founded by [[Ignatius of Loyola|Saint Ignatius of Loyola]] in 1534, to defend Catholicism against the [[Protestant Reformation]] and to do missionary work among the heathen. This religious order is better known by the name "Jesuits" ("Soldiers of Christ"). The Order is the largest order for men in the Catholic Church. It founded many schools in the US, including [[Fordham University]] in the Bronx, [[New York]], [[Loyola University Chicago]] and [[Georgetown University]] in Washington, D. C. In the world it has about 56 university centers and 400,000 students, 28 Jesuit universities and colleges in the United States.

Ignatius of Loyola wrote the Jesuit Constitutions, which created a tightly centralized organization and stressed absolute self-abnegation and obedience to the [[Pope]]. Jesuits do not have an official habit, although the mandate of the order was to dress in the manner of diocesan priests at the time. This has led to some Jesuit priests adopting an archaic habit of a black cassock tied at the waist with a white rope girdle (or amaranth during the Advent). Some priests may wear a biretta cap and cape to celebrate mass or walk among parishioners on feast days. Typically however, Jesuit priests wear a tab collar shirt as do diocesan priests.

<center>
'''Ad Maiorem Dei Gloriam'''

'''For the Greater Glory of God'''

''Christ as the model of human life.''
</center>

== Spiritual Exercises ==

The spirituality practiced by the Jesuits, called ''[http://home.mira.net/~ics/whoare.htm Ignatian spirituality]'', is based on the Catholic faith and the [[Gospels]]. The purpose of St. Ignatius's "Spiritual Exercises" is to conquer oneself and to regulate one's life, based solely on the discern of God's will, who is ever active in people's lives.

<center> ''"The goal of our life is to live with [[God]] forever. God who loves us, gave us life. Our own response of love allows God's life to flow into us without limit... Our only desire and our one choice should be this: I want and I choose what better leads to the deepening of God's life in me."''

</center>

== The Sacred Heart and Our Lady ==

The Order has a commitment to spread the devotion to the [[Sacred Heart]] and to Our Lady, the [[Virgin Mary]].

== Distinguished Jesuits ==

*'''Ignatius Loyola''';
*Francis Xavier;
*Francis Borgia;
*Stanislaus Kostka;
*Alfonso Rodriguez;
*Juan de Castillo;
*John Berchmans;
*John Francis Regis;
*Peter Claver;
*Francis de Geronimo;
*Paul Miki, John Goto, James Kisai, Japanese martyrs (1597)
*Peter Canisius;
*North American Martyrs: Isaac Jogues, Anthony Daniel, John de Brébeuf, Gabriel Lalemant, Charles Garnier, Noel Chabanel (priests), and Rene Goupil and John Lalande (lay missionaries);
*Robert Bellarmine,
*Andrew Bobola;
*Edmund Campion, English martyr.
*Teilhard de Chardin, French paleontologist and spiritual writer.

== See also ==
*[[New France]] (Quebec)
*[[Baldomero Ortoneda]]

== External links ==
[[Image:L U Ch.JPG|right]]
*[http://www.georgetown.edu/ Georgetown University]
*[http://libraries.luc.edu/about/exhibits/jesuits/ Jesuits and the Sciences: 1540-1995]
*[http://luc.edu/ Loyola University Chicago]
*[http://www.sjmex.org/ Compañía de Jesús] In Spanish.
*[http://www.newadvent.org/cathen/14081a.htm The Society of Jesus] Catholic Encyclopedia.
*[http://www.companymagazine.org/gc34/gc34.06.html The Jesuit Priest]
*[http://www.ignatius.org/ St. Ignatius College Prep, Chicago, Illinois]

[[Category:Catholic Church]]

Society of Jesus

2009-11-08T04:05:07Z

Cambrian: /* External links */ adding my school!!!

[[Image:Il Gesu.jpg|thumb|right|Il Gesu, Motherchurch of the Society of Jesus, Rome, by Giacomo Barozzi da Vignola and Giacomo della Porta.]]
'''The Society of Jesus''' ([[Spanish]]: La Compañía de Jesús). usually called '''Jesuits''' is a powerful worldwide [[Catholic]] religious order well known for its devotion to education, science and the [[ultramontane]] cause of the [[Pope]]. Founded in 1534, today it is active in 112 nations with over 20,000 members, working in the fields of education, intellectual research, cultural pursuits, missionary work, human rights and social justice.

The Jesuits were founded by [[Ignatius of Loyola|Saint Ignatius of Loyola]] in 1534, to defend Catholicism against the [[Protestant Reformation]] and to do missionary work among the heathen. This religious order is better known by the name "Jesuits" ("Soldiers of Christ"). The Order is the largest order for men in the Catholic Church. It founded many schools in the US, including [[Fordham University]] in the Bronx, [[New York]], [[Loyola University Chicago]] and [[Georgetown University]] in Washington, D. C. In the world it has about 56 university centers and 400,000 students, 28 Jesuit universities and colleges in the United States.

Ignatius of Loyola wrote the Jesuit Constitutions, which created a tightly centralized organization and stressed absolute self-abnegation and obedience to [[Pope]]. Jesuits do not have an official habit.

<center> '''For God's greater glory'''

''Christ as the model of human life.''
</center>

== Spiritual Exercises ==

The spirituality practiced by the Jesuits, called ''[http://home.mira.net/~ics/whoare.htm Ignatian spirituality]'', is based on the Catholic faith and the [[Gospels]]. The purpose of St. Ignatius's "Spiritual Exercises" is to conquer oneself and to regulate one's life, based solely on the discern of God's will, who is ever active in people's lives.

<center> ''"The goal of our life is to live with [[God]] forever. God who loves us, gave us life. Our own response of love allows God's life to flow into us without limit... Our only desire and our one choice should be this: I want and I choose what better leads to the deepening of God's life in me."''

</center>

== The Sacred Heart and Our Lady ==

The Order has a commitment to spread the devotion to the [[Sacred Heart]] and to Our Lady, the [[Virgin Mary]].

== Distinguished Jesuits ==

*'''Ignatius Loyola''';
*Francis Xavier;
*Francis Borgia;
*Stanislaus Kostka;
*Alfonso Rodriguez;
*Juan de Castillo;
*John Berchmans;
*John Francis Regis;
*Peter Claver;
*Francis de Geronimo;
*Paul Miki, John Goto, James Kisai, Japanese martyrs (1597)
*Peter Canisius;
*North American Martyrs: Isaac Jogues, Anthony Daniel, John de Brébeuf, Gabriel Lalemant, Charles Garnier, Noel Chabanel (priests), and Rene Goupil and John Lalande (lay missionaries);
*Robert Bellarmine,
*Andrew Bobola;
*Edmund Campion, English martyr.
*Teilhard de Chardin, French paleontologist and spiritual writer.

== See also ==
*[[New France]] (Quebec)
*[[Baldomero Ortoneda]]

== External links ==
[[Image:L U Ch.JPG|right]]
*[http://www.georgetown.edu/ Georgetown University]
*[http://libraries.luc.edu/about/exhibits/jesuits/ Jesuits and the Sciences: 1540-1995]
*[http://luc.edu/ Loyola University Chicago]
*[http://www.sjmex.org/ Compañía de Jesús] In Spanish.
*[http://www.newadvent.org/cathen/14081a.htm The Society of Jesus] Catholic Encyclopedia.
*[http://www.companymagazine.org/gc34/gc34.06.html The Jesuit Priest]
*[http://www.ignatius.org/ St. Ignatius College Prep, Chicago, Illinois]

[[Category:Catholic Church]]

"Constitution Lecture One"

2009-11-02T01:00:41Z

Cambrian: removed offline formating notes

CONSTITUTION LECTURE ONE.

GETTING STARTED ON A GREAT ADVENTURE!

1. Course Materials
2. How to Read: Objective meaning? Or, subjective interpretation?
3. First Homework Assignment
4. Thinking about Our Constitution

1. Course Materials: You need 4 items:

a) '''Pocket copy of Declaration of Independence and The U.S. Constitution'''. www.askheritage.org/ has them. You can get one free copy; or, send $25.00 and get 50 for handing out. One person keeps some in his shirt pocket with a pertinent website address written inside. When people show interest, they get a free copy.

b) '''The Federalist Papers'''. This is a collection of 85 essays written during 1787-1788 by Alexander Hamilton, James Madison, and John Jay, in order to explain the proposed Constitution to The People and to induce them to ratify it. For this reason, The Federalist Papers are THE authoritative commentary on the meaning of The Constitution.

The late 18th century style of writing might seem difficult at first; but if you stick with it, you will get used to it. The authors were geniuses in political philosophy, and they are delightful! James Madison, of course, is The Father of the U.S. Constitution.

There are web editions with searchable texts, and Amazon has hard copies.

c) '''Webster's American Dictionary of the English Language (1828)'''.[Go to www.lexrex.com/catalog/webster1828.htm ] I have the big beautiful green & gold hard copy which is a facsimile of the original. It costs almost $60.00; but is worth it. Amazon also has it in hard copy and in kindle for $10.00.

You need Webster's because words change meaning throughout time: 200 years ago, "nice" meant "precise". "Choice" now means "abortion". For the statist-in-chief, words have no objective meaning at all - they are merely devices to create emotional reactions in his mindless followers. The statists have been hard at work for many years destroying our Language. There IS a political motive for destroying a Language! [See George Orwell's Essay, "Politics and the english Language" at www.mtholyoke.edu/acad/intrel/orwell46.htm ] To restore Our Constitutional Republic, we must learn what the Words meant when The Constitution was written.

d) '''Colored pencils'''.

2. How should we read The Declaration of Independence, The Constitution, and The Federalist Papers? There are two schools of thought:

a) The Traditional View, which I urge you to embrace, is that texts have a fixed and objective meaning, and it is the reader's task to ascertain '''that''' meaning. In order to do this, you must, among other things, pay close attention to definitions of words - you must understand the meaning of words the same way the author understood them. This is why you need Webster's 1828 Dictionary.

You must also lay aside your own views and everything you think you already know about the subject so that you can read with an open mind, and so you don't read your own views into the text. Here is a common example of such error: Our allies are rightly angry at the "federal" government in Washington, D.C. But to some of these allies, "federal" has become a very bad word synonymous with statist government. So, they argue, since Hamilton, Madison, and Jay were "federalists", they were big-government statists, and the Anti-federalists were the ones with the right idea!

But this dreadful error can be avoided simply by opening your mind and by looking up ''federal'' in Webster's! There, we learn that ''federal'' meant:

<blockquote>
Consisting in a compact between parties, particularly and chiefly between states or nations; founded on alliance by contract or mutual agreement; as a ''federal'' government, such as that of the United States.
</blockquote>

It is the federal government created by The Constitution which is explained and endorsed in The Federalist Papers. The federal government created by Our Constitution bears no resemblance whatsoever to the illegitimate dictatorship now in Washington, D.C.

b) The modern view on how to understand a literary text is that a text means whatever the reader thinks it means. The concept of a text having a fixed and objective meaning has been thrown out altogether! [See article on "Deconstruction" at www.yale.edu/lawweb/jbalkin/articles/deconessay.pdf ]

The sorry result of this view is that American educrats no longer teach how to read for the objective meaning of a text. It has become the dogma of our time that texts have no “objective meaning” to be discovered! Instead, each person is to come up with his own “understanding” – and one person’s “understanding” is as good as another’s. A friend recalls the following incident which occurred in an high school English class during 1960: The class read a short story, and then the teacher asked each student to say what the story meant to him. Whatever a student said was praised by the teacher. But when it was my friend’s turn, he said: “It doesn’t matter what it means to me – what matters is what the author meant.” The teacher was not pleased with this ‘out of place’ comment. Is it any wonder that judges on the U.S. Supreme Court feel free to “understand” the Constitution any way they please? They were '''''conditioned''' in school'' to “think” that way; but '''they''' did not resist the conditioning.

But here, you will learn how to read our founding Documents to look for and find the "original intent" - the "objective" meaning of the Documents.

3. First homework assignment:

a) Take your pocket copy of The Declaration of Independence and The Constitution and, from among your colored pencils, your favorite color. Go through both documents carefully and underline all references to God. Be sure you don't miss the express recognition of the Lordship of Jesus Christ which is contained within The Constitution!

b) For now, read through only the first Seven Articles of The Constitution. We will address the Amendments later.

With another color, go through The Constitution (through Art. VII) and underline each of the law-making powers delegated by The Constitution to Congress. Most of the powers delegated to Congress are listed ("enumerated") at Art. I, Sec. 8; however, other enumerated powers granted to Congress are set forth elsewhere in The Constitution.

Use another color for the powers delegated to The Executive Branch; and a 4th color for the judicial power of the federal courts.

c) Use a 5th color to underline all powers which are specifically forbidden to the federal government.

Use a 6th color to underline all powers which are specifically forbidden to The States.

4. Thinking about Our Constitution: Re-read The Preamble. With respect to The Constitution: Who established it and put it into effect? Who is the "creator" and who is the "creature"? Who is the "master" and who is the "servant"?

Matthew 10-19 (Translated)

2009-11-01T18:01:22Z

Cambrian: Undo revision 715958 by Fooseball (Talk) remove disrespectful edit

==Chapter 10==

{|class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|And when he had called unto him his twelve disciples, he gave them power against unclean spirits, to cast them out, and to heal all manner of sickness and all manner of disease.
|And when He had summoned His twelve (best) students, He gave them authority over unclean spirits, so that they could throw them out of a person, and to heal every kind of chronic illness and every kind of germ.
|The Greek phrase '''πνευματοι ακαθαρτοι''' literally translates as "unclean spirits." "Unclean" here means "having no possible relationship to God," because God cannot tolerate uncleanness in His Presence.

Two words appear in Greek, and often together, to describe human physical conditions that fall under the category of "sickness" or "illness." One is '''μαλακια''' (''malakia'') and the other is '''νοσος''' (''nosos''). Why the Greeks had two different concepts of sickness is difficult to determine, but perhaps '''μαλακια''' stood for a chronic condition, like [[cancer]], and '''νοσος''' for any condition caused by a germ, like [[influenza]].
|-
|2
|Now the names of the twelve apostles are these; The first, Simon, who is called Peter, and Andrew his brother; James the son of Zebedee, and John his brother;
|Now the names of the twelve Apostles are as follows:

1. Simon, called Peter

2. Andrew, his brother

3. James son of Zebedee

4. John, his brother
|The Greek word '''αποστολος''' ''apostolos'' comes from the verb '''αποστελλω''' ''apostello'', which means "I send out on a mission." These were the first-ever missionaries.
|-
|3
|Philip, and Bartholomew; Thomas, and Matthew the publican; James the son of Alphaeus, and Lebbaeus, whose surname was Thaddaeus;
|5. Philip

6. Bartholomew

7. Thomas

8. Matthew the tax gatherer

9. James son of Alpheus

10. Thaddeus
|The Thomas mentioned here is the one called "Doubting" today. The Matthew is the same man whom Jesus recruited out of his tax office, and the author of this Book of the Bible.

The Byzantine family calls Thaddeus "Lebbeus, surnamed Thaddeus."
|-
|4
|Simon the Canaanite, and Judas Iscariot, who also betrayed him.
|11. Simon the Canaanite

12. Judas Iscariot, who betrayed Him later on.
|
|-
|5
|These twelve Jesus sent forth, and commanded them, saying, Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not:
|Jesus sent these Twelve out with this instruction: "Do not take the road leading to the Gentiles, nor enter into any Samaritan town.
|The Samaritans were descendants of various populations transplanted into the old [[Kingdom of Israel]] by [[Shalmaneser V]] after he had finished conquering it. These Samaritans were even lower than tax-gatherers in Pharisaical estimation.
|-
|6
|But go rather to the lost sheep of the house of Israel.
|"Instead, go to the lost sheep of the house of [[Israel]].
|
|-
|7
|And as ye go, preach, saying, The kingdom of heaven is at hand.
|"And as you go, preach, saying, 'The Kingdom of heaven is near.'
|The verb used is the perfect tense of a verb meaning "I approach." Thus it means that the Kingdom is in a state of being near, after having come near.
|-
|8
|Heal the sick, cleanse the lepers, raise the dead, cast out devils: freely ye have received, freely give.
|"Heal the sick, raise the dead, cleanse the lepers, throw out demons. You have received freely, so give freely.
|
|-
|9
|Provide neither gold, nor silver, nor brass in your purses,
|"Do not provide either [[gold]], [[silver]], or [[bronze]] in your money belts,
|[[Brass]], an alloy of [[copper]] and [[zinc]], was unknown in Biblical times. The metal actually meant by the Greek word '''χαλκος''' or ''chalcos'' is [[bronze]], an alloy of copper and [[tin]]. Bronze was the least valuable of all the precious metals normally used as media of exchange. (Today it is the least precious of the metals used to make Olympic medals.) In fact, ''chalcos'' often meant "small change."
|-
|10
|Nor scrip for your journey, neither two coats, neither shoes, nor yet staves: for the workman is worthy of his meat.
|"nor paper money for your journey, nor two coats, nor shoes, nor even walking sticks. The workman earns his wages.
|
|-
|11
|And into whatsoever city or town ye shall enter, inquire who in it is worthy; and there abide till ye go thence.
|"Into any city or village that you enter, inquire who in it is deserving, and stay with that person until you leave that place.
|
|-
|12
|And when ye come into an house, salute it.
|"When you come into a house, greet it properly.
|
|-
|13
|And if the house be worthy, let your peace come upon it: but if it be not worthy, let your peace return to you.
|"And if the house is a deserving house, let your peace come on it, but if it doesn't deserve it, then let your peace come back to you.
|
|-
|14
|And whosoever shall not receive you, nor hear your words, when ye depart out of that house or city, shake off the dust of your feet.
|"And whoever refuses to receive you or hear your words, when you walk out of that house or city, shake the dust off your feet.
|This was a formal gesture of contempt that involved taking off the shoes and clapping them together to knock the dust off.
|-
|15
|Verily I say unto you, It shall be more tolerable for the land of Sodom and Gomorrha in the day of judgment, than for that city.
|"I tell you truly: it will be more tolerable for the land of Sodom and Gomorrah in the Day of the Trial, than for that city.
|
|-
|16
|Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves.
|"I am sending you out like sheep in the middle of a pack of wolves. So be as cunning as [[snake]]s and as innocent as [[dove]]s.
|
|-
|17
|But beware of men: for they will deliver you up to the councils, and they will scourge you in their synagogues;
|"And watch out for the people. They are likely to hand you over to the Sanhedrin and have you scourged in their synagogues;
|The [[Sanhedrin]] was the ruling council among the Jews. The [[High Priest]] served as its chairman. Recent reports indicate that the worldwide Orthodox Jewish community is now trying to reinstate the Sanhedrin after centuries of its absence.
|-
|18
|And ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles.
|"and you will be brought before governors and kings for My sake, for a testimony against them and against the Gentiles.
|The Greek word '''ηγεμον''' (''hegemon'') was the common word used to describe a ranking magistrate in any Roman province. Such an officer typically carried such titles as proconsul, propraetor, or procurator, depending on whether the magistrate held the same rank as a consul, praetor, or ''aedilus curulis'' in the city of [[Rome]].

The "kings" in view here are client-kings, or "puppet kings," of the Roman Empire. They were hardly sovereign, but answered to the Roman Emperor.
|-
|19
|But when they deliver you up, take no thought how or what ye shall speak: for it shall be given you in that same hour what ye shall speak.
|"But when they so arraign you, don't worry about how or what to say. In that very moment it will be given you what to say.
|
|-
|20
|For it is not ye that speak, but the Spirit of your Father which speaketh in you.
|"Because it won't be you doing the speaking, but the Guide (Spirit) from your Father speaking from within you.
|
|-
|21
|And the brother shall deliver up the brother to death, and the father the child: and the children shall rise up against their parents, and cause them to be put to death.
|"Brother shall turn in brother for execution, and father will turn in child, and children will rise up against their parents and have them executed.
|
|-
|22
|And ye shall be hated of all men for my name's sake: but he that endureth to the end shall be saved.
|"And you will be hated by all men on account of My Name. But whoever endures to the end will be saved.
|
|-
|23
|But when they persecute you in this city, flee ye into another: for verily I say unto you, Ye shall not have gone over the cities of Israel, till the Son of man be come.
|"But when people persecute you in one city, flee to another city. I tell you truly: you will not have finished visiting all the cities in Israel until the Son of man has come.
|
|-
|24
|The disciple is not above his master, nor the servant above his lord.
|"The student is not above his teacher, nor the slave above his lord.
|
|-
|25
|It is enough for the disciple that he be as his master, and the servant as his lord. If they have called the master of the house Beelzebub, how much more shall they call them of his household?
|"It is enough that the student be like his teacher, and the slave like his lord. If they have called the master of the house the Lord of the Flies, how much more will they call the members of the household?
|The name [[Beelzebub]], first mentioned in {{Bible ref|book=2_Kings|chap=1|verses=3}}, translates literally as "Lord of the Flies." Most scholars identify this personage as another name for [[Satan]].
|-
|26
|Fear them not therefore: for there is nothing covered, that shall not be revealed; and hid, that shall not be known.
|"So don't be afraid of them. Nothing is covered that will not be revealed, nor hidden that will not be made known.
|
|-
|27
|What I tell you in darkness, that speak ye in light: and what ye hear in the ear, that preach ye upon the housetops.
|"What I tell you in darkness, speak in the light, and what you hear in the ear, shout from the housetops.
|
|-
|28
|And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell.
|"And don't be afraid of those who kill the body, but cannot kill the soul. Instead, fear the One Who can destroy both body and soul in hell.
|
|-
|29
|Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father.
|"Aren't two [[sparrow]]s sold for a penny? And neither one will fall to the ground without your Father knowing about it.
|The "penny" mentioned here is the '''ασσαριον''' or ''assarion'', the second-least-valuable Roman coin. One ''assarion'' was worth four ''quadrantes''. (See Matthew 5:26) Thus it was worth more than a farthing and was in fact worth about as much as a British penny in King James' day.
|-
|30
|But the very hairs of your head are all numbered.
|"In fact the very hairs on your head are all counted.
|
|-
|31
|Fear ye not therefore, ye are of more value than many sparrows.
|"So don't be afraid; you are more valuable than many sparrows.
|
|-
|32
|Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven.
|"So every person who speaks out about Me in front of men, I will also speak out about in front of My Father in heaven.
|
|-
|33
|But whosoever shall deny me before men, him will I also deny before my Father which is in heaven.
|"But if anyone denies me before men, I will deny him before My Father in heaven.
|
|-
|34
|Think not that I am come to send peace on earth: I came not to send peace, but a sword.
|"Don't think that I came to send peace on earth. I did not come to send peace, but a sword.
|The sword (Greek '''μαχαιρα''') mentioned here is a Roman infantryman's sidearm.
|-
|35
|For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law.
|"I came to set 'man against father, and daughter against mother, and daughter-in-law against mother-in-law.
|
|-
|36
|And a man's foes shall be they of his own household.
|"'And a man's enemies will be the members of his own household.'
|
|-
|37
|He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me.
|"A man who loves father or mother more than Me doesn't deserve Me, and a man who loves son or daughter more than Me doesn't deserve Me.
|
|-
|38
|And he that taketh not his cross, and followeth after me, is not worthy of me.
|"And whoever will not take his cross, and follow after Me, doesn't deserve Me.
|The expression "to take one's cross" signifies two things:

# To commit oneself totally to Christ, with no turning back.
# To be willing to die on His account, if necessary.
|-
|39
|He that findeth his life shall lose it: and he that loseth his life for my sake shall find it.
|"He who finds his life will lose it, and he who loses his life for My sake will find it.
|
|-
|40
|He that receiveth you receiveth me, and he that receiveth me receiveth him that sent me.
|"The one that receives you, receives Me, and the one who receives Me, receives Him Who sent Me.
|
|-
|41
|He that receiveth a prophet in the name of a prophet shall receive a prophet's reward; and he that receiveth a righteous man in the name of a righteous man shall receive a righteous man's reward.
|"One who receives a prophet in a prophet's name will receive a prophet's reward, and one who receives a just man in a just man's name will receive a just man's reward.
|
|-
|42
|And whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward.
|"And whoever gives one of these little ones a cup of cold water to drink, even if only in the name of a student (of Mine), I tell you truly: he will not lose his reward under any circumstances."
|
|}

==Chapter 11==

{|class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|And it came to pass, when Jesus had made an end of commanding his twelve disciples, he departed thence to teach and to preach in their cities.
|"And it came to pass, when Jesus had finished giving His orders to His twelve prize students, He left that place in order to teach and preach in their cities.
|
|-
|2
|Now when John had heard in the prison the works of Christ, he sent two of his disciples,
|Now when [[John the Baptist]], who was in prison, heard about the works of Christ, he sent a message to Christ, carried by his own students.
|The Byzantine manuscripts say that John sent '''two''' students of his, specifically. However, that might possibly be a copyist's error. Most manuscripts have the preposition '''δια''', meaning "through", but the Byzantine manuscripts have '''δυο''', or the number two.
|-
|3
|And said unto him, Art thou he that should come, or do we look for another?
|The message asked: "Are you the one we were led to expect to come, or shall we wait for someone else?"
|
|-
|4
|Jesus answered and said unto them, Go and shew John again those things which ye do hear and see:
|In answer, Jesus told John's messengers, "Go and show John again what you can hear and see:
|
|-
|5
|The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached to them.
|"The blind see again, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised up, and the poor have the Good News preached to them.
|
|-
|6
|And blessed is he, whosoever shall not be offended in me.
|"And anyone who does not have doubts about Me will be blessed."
|
|-
|7
|And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind?
|And as they were leaving, Jesus began to say to the crowds about John, "What did you go out into the desert to see? A reed shaken in the wind?
|
|-
|8
|But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings' houses.
|"And what did you go out to see? A man wearing soft clothes? You'll find people wearing soft clothes in kings' houses.
|
|-
|9
|But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet.
|"And what did you go out to see? A prophet? Yes, I tell you, and more than a prophet.
|
|-
|10
|For 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 one of whom Scripture says, 'Behold, I send My messenger before Your face, and he will prepare Your road before You.'
|
|-
|11
|Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he.
|"I tell you truly: Among those who are born from women, there has never been a greater man than John the Baptist, even though the least person in the Kingdom of Heaven is greater than he.
|
|-
|12
|And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force.
|"And from the days of John the Baptist until now, the kingdom of heaven suffers from violence, and the violent people snatch it by force.
|
|-
|13
|For all the prophets and the law prophesied until John.
|"Because all the prophets and the law used to prophesy until John came.
|
|-
|14
|And if ye will receive it, this is Elias, which was for to come.
|"And if you are willing to take it, this is [[Elijah]], who said he'd come back.
|
|-
|15
|He that hath ears to hear, let him hear.
|"Let anyone hear if he has ears to hear.
|
|-
|16
|But whereunto shall I liken this generation? It is like unto children sitting in the markets, and calling unto their fellows,
|"But to what shall I compare this generation? It's like several children sitting in the public squares, and calling to their fellows,
|
|-
|17
|And saying, We have piped unto you, and ye have not danced; we have mourned unto you, and ye have not lamented.
|"And saying, 'We have blown the pipes for you, and you did not dance, and we have mourned to you, and you have not lamented.'
|
|-
|18
|For John came neither eating nor drinking, and they say, He hath a devil.
|"Because John came neither eating nor drinking, and they say, 'He's demon-possessed.'
|
|-
|19
|The Son of man came eating and drinking, and they say, Behold a man gluttonous, and a winebibber, a friend of publicans and sinners. But wisdom is justified of her children.
|"The Son of man came eating and drinking, and they say, 'He's a glutton and a wine drinker, and a friend of tax-gatherers and sinners.' But wisdom is justified by her works."
|The Byzantine manuscript family has "children" rather than "works."

The expression "wine-drinker" does not connote [[alcoholic drink]] intoxication, but rather the taking of expensive (for the time) foodstuffs to excess. The larger principle is that Jesus makes an excellent case that He "cannot win for losing" in the eyes of His critics.
|-
|20
|Then began he to upbraid the cities wherein most of his mighty works were done, because they repented not:
|Then He started denouncing the cities in which most of His mighty works had been done, because the people in those cities never changed their hearts and minds:
|
|-
|21
|Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works, which were done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes.
|"It will go horribly for you, Chorazin! And you, Bethsaida! If the mighty works that were done in you had been done in Tyre and Sidon, they would have changed their hearts long ago and put on sackcloth and ashes.
|
|-
|22
|But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you.
|"But I say to you that it will be more tolerable for Tyre and Sidon at the Day of Trial, than for you.
|
|-
|23
|And thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day.
|"And you, Capernaum, that are exalted to the sky, will be brought down to the underworld! If the mighty works that have been done in you had been done in Sodom, that city would still be standing.
|
|-
|24
|But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.
|"But I tell you that it will be more tolerable for the land of Sodom in the Day of Trial than for you."
|
|-
|25
|At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes.
|In that time Jesus said in answer, "Father, I thank You, Lord of heaven and earth, because You have hidden these things from the wise and the prudent, and has revealed them to babes.
|
|-
|26
|Even so, Father: for so it seemed good in thy sight.
|"Yes, Father, because it seemed good in Your estimation.
|
|-
|27
|All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him.
|"All things are delivered to Me by My Father, and no man knows the Son except the Father, and neither does any man know the Father, except the Son, and the one to whom the Son will reveal Him.
|
|-
|28
|Come unto me, all ye that labour and are heavy laden, and I will give you rest.
|"Come to Me, all of you who work hard and carry a heavy load. I will give you rest.
|
|-
|29
|Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls.
|"Take My yoke on yourself, and learn from Me. I am gentle and humble in heart. And you will find rest for your souls.
|The yoke is a framework for fastening two beasts of burden, typically [[ox]]en, to work as a team. Jesus does not propose to lay another burden on people, but offers to work in tandem with us to help carry our loads, if we will but let Him.
|-
|30
|For my yoke is easy, and my burden is light.
|"My yoke is easy to carry, and My load is light."
|
|}

==Chapter 12==

{|class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|At that time Jesus went on the sabbath day through the corn; and his disciples were an hungred, and began to pluck the ears of corn, and to eat.
|At that time Jesus went through a [[corn]]field on a Sabbath day. His students were hungry and started to pull out ears of corn from the stalks and eat them.
|
|-
|2
|But when the Pharisees saw it, they said unto him, Behold, thy disciples do that which is not lawful to do upon the sabbath day.
|And when the Pharisees saw them doing this, they told him, "Stop! Your students are doing things that are against Sabbath regulations!"
|The Greek expression '''εξεστι(ν)''' or ''exesti(n)'' means "it is lawful," or can also mean "it is according to regulations." The Pharisees had taken upon themselves to write a very large body of regulations governing conduct on the Sabbath day, not one of which was found in the [[Old Testament]].
|-
|3
|But he said unto them, Have ye not read what David did, when he was an hungred, and they that were with him;
|But He told them, "Haven't you read what [[David]] did, when he was hungry, and so were those who were with him,
|
|-
|4
|How he entered into the house of God, and did eat the shewbread, which was not lawful for him to eat, neither for them which were with him, but only for the priests?
|"how he went into the [[Tabernacle]] and ate [[showbread]], which was not proper for him to eat, nor for those who were with him, but only for the priests?
|See the story of [[High Priest]] [[Ahimelech I]] for details. ({{Bible ref|book=1_Samuel|chap=21|verses=1-9|version=NASB}})
|-
|5
|Or have ye not read in the law, how that on the sabbath days the priests in the temple profane the sabbath, and are blameless?
|"Or haven't you read in the law, that on Sabbath days the priests in the [[Temple of Jerusalem|Temple]] usually do things that desecrate the Sabbath and are held harmless for it?
|
|-
|6
|But I say unto you, That in this place is one greater than the temple.
|"But I am telling you that right here you have Someone greater than the Temple.
|
|-
|7
|But if ye had known what this meaneth, I will have mercy, and not sacrifice, ye would not have condemned the guiltless.
|"But if you had known what 'I desire mercy and not sacrifice' means, you wouldn't have condemned someone who had done nothing wrong.
|
|-
|8
|For the Son of man is Lord even of the sabbath day.
|"Because the Son of man is Lord even of the Sabbath."
|
|-
|9
|And when he was departed thence, he went into their synagogue:
|And when He had left that place, He went into their synagogue.
|
|-
|10
|And, behold, there was a man which had his hand withered. And they asked him, saying, Is it lawful to heal on the sabbath days? that they might accuse him.
|A man was present who had a withered hand. And they asked Him a question, "Is it lawful to heal on Sabbath days?" so that they might accuse him.
|In this case, the Pharisees sought to accuse him—again—of breaking their extra-Biblical regulations.
|-
|11
|And he said unto them, What man shall there be among you, that shall have one sheep, and if it fall into a pit on the sabbath day, will he not lay hold on it, and lift it out?
|And He told them, "Is there anyone among you who, if he has one sheep, and it falls into a pit on the Sabbath day, will not take hold of it and lift it out?"
|Such was the full implication of the Pharisaical sabbath regulations that the slightest effort was regarded as "working on the Sabbath," in violation of the Fourth Commandment.
|-
|12
|How much then is a man better than a sheep? Wherefore it is lawful to do well on the sabbath days.
|"So how much better is a man than a sheep? Therefore it is lawful to behave well on Sabbath days."
|
|-
|13
|Then saith he to the man, Stretch forth thine hand. And he stretched it forth; and it was restored whole, like as the other.
|Then He told the man, "Hold out your hand." And he held it out, and it was restored and made well, like the other hand.
|
|-
|14
|Then the Pharisees went out, and held a council against him, how they might destroy him.
|Then the Pharisees left, and held a council against Him, to determine how to destroy Him.
|
|-
|15
|But when Jesus knew it, he withdrew himself from thence: and great multitudes followed him, and he healed them all;
|And when Jesus knew about that, He left that place, and great crowds followed Him, and He healed them all,
|
|-
|16
|And charged them that they should not make him known:
|and gave them orders not to make Him famous in any way,
|
|-
|17
|That it might be fulfilled which was spoken by Esaias the prophet, saying,
|so that this might be fulfilled, spoken by [[Isaiah]], who said,
|
|-
|18
|Behold my servant, whom I have chosen; my beloved, in whom my soul is well pleased: I will put my spirit upon him, and he shall shew judgment to the Gentiles.
|"Look at My Servant, Whom I have chosen, My Beloved, in Whom My Soul is well pleased. I will put My Spirit on Him, and He will show judgment to the nations.
|
|-
|19
|He shall not strive, nor cry; neither shall any man hear his voice in the streets.
|"He will not struggle, nor cry, and neither will any man hear His voice in the streets.
|
|-
|20
|A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory.
|"He will not break even a bruised reed, and will not quench smoking flax, until He causes justice to triumph,
|
|-
|21
|And in his name shall the Gentiles trust.
|"And the nations will trust in His Name."
|
|-
|22
|Then was brought unto him one possessed with a devil, blind, and dumb: and he healed him, insomuch that the blind and dumb both spake and saw.
|Then they brought to him a demon-possessed man who was blind and mute. He healed him, so that this blind and mute man could see and speak.
|
|-
|23
|And all the people were amazed, and said, Is not this the son of David?
|Everyone in the crowds were amazed, and said, "Isn't this Man the Son of David?"
|
|-
|24
|But when the Pharisees heard it, they said, This fellow doth not cast out devils, but by Beelzebub the prince of the devils.
|But when the Pharisees heard about it, they said, "This Man throws out demons by calling on [[Beelzebub]], the ruler of the demons."
|
|-
|25
|And Jesus knew their thoughts, and said unto them, Every kingdom divided against itself is brought to desolation; and every city or house divided against itself shall not stand:
|But Jesus knew what they were thinking, and said to them, "Every kingdom divided against itself is made desolate like a desert, and every city or house divided against itself cannot stand.
|Jesus now proceeds to illustrate the utter lack of [[logic]] of the Pharisees' position.
|-
|26
|And if Satan cast out Satan, he is divided against himself; how shall then his kingdom stand?
|"So if Satan throws out Satan, he is divided against himself. So how can his kingdom stand?
|
|-
|27
|And if I by Beelzebub cast out devils, by whom do your children cast them out? therefore they shall be your judges.
|"And if I throw out demons by calling on Beelzebub, by whom do your children throw them out? They will be your judges on this account.
|
|-
|28
|But if I cast out devils by the Spirit of God, then the kingdom of God is come unto you.
|"But if I throw out demons by using the Divine Guide of God, then the Kingdom of God has come to you.
|
|-
|29
|Or else how can one enter into a strong man's house, and spoil his goods, except he first bind the strong man? and then he will spoil his house.
|"Or else how can anyone walk into a strong man's house, and steal his goods, without first restraining the strong man? Then he can ransack his house."
|
|-
|30
|He that is not with me is against me; and he that gathereth not with me scattereth abroad.
|"Whoever is not with Me is against Me, and whoever does not gather with Me, scatters about.
|
|-
|31
|Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the Holy Ghost shall not be forgiven unto men.
|"For this reason I am telling you: All sorts of sin and blasphemy will be forgiven to men. But blasphemy against the Divine Guide will not be forgiven to men.
|
|-
|32
|And whosoever speaketh a word against the Son of man, it shall be forgiven him: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come.
|"Any person who speaks a word against the Son of man will have that word forgiven him. But any person who speaks against the Divine Guide will not have that speech forgiven him, not in this world, and not in the world to come."
|
|-
|33
|Either make the tree good, and his fruit good; or else make the tree corrupt, and his fruit corrupt: for the tree is known by his fruit.
|"Either make the tree good, and its fruit will be good, or else make the tree rotten, and its fruit will be rotten. The tree is known by its fruit.
|
|-
|34
|O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh.
|"You jerks, how can you, being evil, say anything good? The mouth speaks out of the abundance of the heart.
|See Matthew 3:7. Jesus uses the same expression that [[John the Baptist]] once used.
|-
|35
|A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things.
|"A good man, out of a good (heart) treasure, produces good things; a bad man, out of a bad (heart) treasure, produces bad things.
|
|-
|36
|But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment.
|"And I am telling you: Every idle word that men speak, they will have to explain in the Day of Trial.
|
|-
|37
|For by thy words thou shalt be justified, and by thy words thou shalt be condemned.
|"Because you will be justified by your words, and condemned by your words."
|
|-
|38
|Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee.
|Then some of the scribes and the Pharisees said in answer, "Teacher, we want to see a sign from you."
|This was a consistent demand from the Pharisees and indeed all the Jews. Now Jesus shows that even Divine Patience has Its limits.
|-
|39
|But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas:
|And He in answer told them, "A wicked and adulterous generation looks for a sign, and they're not going to get one, except the sign of the prophet [[Jonah]].
|
|-
|40
|For as Jonas was three days and three nights in the whale's belly; so shall the Son of man be three days and three nights in the heart of the earth.
|"Just as 'Jonah spent three days and nights in the belly of a sea-monster,' so also the Son of man will spend three days and three nights in the heart of the earth.
|See {{Bible ref|book=Jonah|chap=2}}. The Greek word '''κητος''' (''ketos''), from which comes the Latin word ''cetus'', originally meant any large creature of the sea. Modern man gave that name to the family [[Cetaceae]], the family of the great [[whale]]s. This did not mean that Jonah's creature was necessarily a great whale.
|-
|41
|The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here.
|"The men of [[Nineveh]] will rise at the Trial along with this generation, and will condemn it, because they changed their hearts at the preaching of Jonah, and a greater man than Jonah is now present.
|See {{Bible ref|book=Jonah|chap=3}} for details.
|-
|42
|The queen of the south shall rise up in the judgment with this generation, and shall condemn it: for she came from the uttermost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here.
|"The queen of the south will rise up at the trial along with this generation, and will condemn it, because she came from the furthest reaches of the earth to hear the wisdom of [[Solomon]]. A much greater man than Solomon is now present."
|This refers to the visit paid to King Solomon by the Queen of Sheba.
|-
|43
|When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest, and findeth none.
|"When the unclean spirit has left a man, he walks through dry places, looking for rest, and does not find it.
|
|-
|44
|Then he saith, I will return into my house from whence I came out; and when he is come, he findeth it empty, swept, and garnished.
|"Then he says, 'I will go back to the house from which I came.' And when he comes back, he finds the house unoccupied, swept clean, and put in order.
|
|-
|45
|Then goeth he, and taketh with himself seven other spirits more wicked than himself, and they enter in and dwell there: and the last state of that man is worse than the first. Even so shall it be also unto this wicked generation.
|"Then he goes and takes with him seven other spirits more wicked than he, and they come in and settle there, and the last state of that man is worse than the first. And that's how it's going to be as well for this wicked generation."
|
|-
|46
|While he yet talked to the people, behold, his mother and his brethren stood without, desiring to speak with him.
|While He was still talking to the people, His mother and brothers stood outside, wanting to speak with Him.
|
|-
|47
|Then one said unto him, Behold, thy mother and thy brethren stand without, desiring to speak with thee.
|And someone told him, "Behold, Your mother and Your brothers are standing outside, and want to speak with You."
|
|-
|48
|But he answered and said unto him that told him, Who is my mother? and who are my brethren?
|But in answer He said back to the person who told Him, "Who is my mother? And who are my brothers?"
|
|-
|49
|And he stretched forth his hand toward his disciples, and said, Behold my mother and my brethren!
|And He held out His hand toward His students, and said, "They are My mother and brothers!
|
|-
|50
|For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother.
|"Because any person who does what My Father in Heaven wants, that person is My brother, and sister, and mother."
|
|}

==Chapter 13==

{|class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|The same day went Jesus out of the house, and sat by the sea side.
|On that day Jesus left the house and sat by the lake.
|trimmed a bit with more familiar language
|-
|2
|And great multitudes were gathered together unto him, so that he went into a ship, and sat; and the whole multitude stood on the shore.
|Great crowds gathered for Him. So he boarded a boat and sat there, while the entire crowd stood on the shore.
|The acoustics of Lake Tiberias do allow this sort of activity at many points.
|-
|3
|And he spake many things unto them in parables, saying, Behold, a sower went forth to sow;
|He taught much to them in parables, saying, "Consider this: A sower went out to sow seed.
|
|-
|4
|And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up:
|And when he sowed, some of the seeds fell on the roadside, and birds came and ate them up.
|
|-
|5
|Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth:
|Other seeds fell on rock, where there was little soil. They sprouted immediately, because the soil was not deep,
|
|-
|6
|And when the sun was up, they were scorched; and because they had no root, they withered away.
|and by midday the sun scorched them, and because they lacked roots, they withered.
|
|-
|7
|And some fell among thorns; and the thorns sprung up, and choked them:
|"Others fell among thorns. The thorns sprang up, and choked them.
|
|-
|8
|But other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold.
|"But still others fell on good ground, and produced fruit, some a hundred times as much, some sixty times as much, and some thirty times as much.
|
|-
|9
|Who hath ears to hear, let him hear.
|"Anyone having ears to hear, let him hear."
|
|-
|10
|And the disciples came, and said unto him, Why speakest thou unto them in parables?
|And His students came and said to Him, "Why do You speak to them in parables?"
|
|-
|11
|He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given.
|In answer He told them, "I speak in parables because it is granted to you to know the secrets of the Kingdom of heaven, but it is not granted to them.
|
|-
|12
|For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath.
|"For whoever has, it will be given to him even more abundantly. But whoever has not, even what he has will be taken away from him.
|
|-
|13
|Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand.
|"That's why I talk to them in parables: because they see without seeing, and hear without hearing, and don't understand, either.
|
|-
|14
|And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive:
|"In them the prophecy of [[Isaiah]] is fulfilled. That prophecy says: 'By hearing you will hear, and not understand, and seeing you will see, and not perceive.
|
|-
|15
|For this people's heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them.
|"'Because the heart of this people has grown fat, and their ears are dull of hearing, and they have shut their eyes; otherwise they might at any time see with their eyes, and hear with their ears, and understand with their heart, and would be converted, and I would heal them.'
|
|-
|16
|But blessed are your eyes, for they see: and your ears, for they hear.
|"But your eyes are blessed, because they see; and your ears, because they hear.
|
|-
|17
|For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.
|For I tell you truly: Many prophets and just men have strongly desired to see the things that you see, and have not seen them, and to hear the things that you hear, and have not heard them.
|
|-
|18
|Hear ye therefore the parable of the sower.
|"So listen to the parable of the sower:
|
|-
|19
|When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side.
|"When anyone hears the Truth about the Kingdom, and fails to understand it, the evil one comes and snatches away whatever was sown in his heart. This is the one who receives the seed that fell by the roadside.
|The "evil one" mentioned here is [[Satan]].
|-
|20
|But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it;
|"And he who receives the seed in rocky places, is the one who hears the Truth, and receives it with joy,
|
|-
|21
|Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended.
|"but has no root in himself. He will last a little while, and then when oppression or persecution arises on account of the Truth, he finally stumbles and falls away.
|
|-
|22
|He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful.
|"Also, he who receives the seed among the thorns is one who hears the Truth, and the worries of this world, and the deception that comes with wealth, choke the Truth, and he he becomes unfruitful.
|
|-
|23
|But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty.
|But he who receives seed on good ground is the one who hears the Truth, understands it, and also bears fruit, and produces a hundred, or sixty, or thirty times as much as he received.
|
|-
|24
|Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field:
|He told them another parable: "The Kingdom of heaven islike a man who sowed good seed in his field.
|
|-
|25
|But while men slept, his enemy came and sowed tares among the wheat, and went his way.
|"But while everyone was asleep, his enemy came and sowed weeds in the middle of the wheat, and then left.
|The Greek word '''ζιζανιον''' or ''zizanion'' is the word used for a specific weed that closely resembles wheat.
|-
|26
|But when the blade was sprung up, and brought forth fruit, then appeared the tares also.
|"And when the blades of wheat sprouted, and produced their grain, the weeds appeared as well.
|
|-
|27
|So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares?
|"So the household slaves came and told him, 'Lord, didn't you sow good seed in your field? Where did these weeds come from?'
|
|-
|28
|He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up?
|"He told them, 'An enemy has done this.' The slaves asked him, 'Do you want us to go and pull them up?'
|
|-
|29
|But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them.
|"And he said, 'No. If you pull the weeds, you might pull up the wheat along with them.
|
|-
|30
|Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn.
|"'Let them both grow together until the harvest. At harvest time I will tell the harvesters, "Gather the weeds together first, and tie them in bundles to burn them, and gather the wheat into my barn."'"
|
|-
|31
|Another parable put he forth unto them, saying, The kingdom of heaven is like to a grain of mustard seed, which a man took, and sowed in his field:
|He told them another parable: "The Kingdom of heaven is like a grain of mustard seed, that a man took and sowed in his field.
|
|-
|32
|Which indeed is the least of all seeds: but when it is grown, it is the greatest among herbs, and becometh a tree, so that the birds of the air come and lodge in the branches thereof.
|"Mustard is the smallest of all seeds. But when it grows, it is the largest among herbs, and grows into a tree, so that birds of the sky can come and nest in its branches."
|
|-
|33
|Another parable spake he unto them; The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened.
|He spoke another parable to them: "The Kingdom of heaven is like yeast, that a woman took and hid in three ''sata'' of meal, until the entire loaf was filled with it."
|A ''saton'' is equivalent to 21.6 dry pints.
|-
|34
|All these things spake Jesus unto the multitude in parables; and without a parable spake he not unto them:
|Jesus spoke all these things to the crowd in parables, and did not speak to them other than in parables,
|
|-
|35
|That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world.
|so that the prophecy (by Isaiah) might be fulfilled. That prophecy states: "I will open My mouth in parables. I will talk about things that have been kept hidden from the foundation of the world."
|
|-
|36
|Then Jesus sent the multitude away, and went into the house: and his disciples came unto him, saying, Declare unto us the parable of the tares of the field.
|Then Jesus sent the crowd away, and went into the house. His students came to him, saying, "Explain the parable of the weeds in the field to us."
|
|-
|37
|He answered and said unto them, He that soweth the good seed is the Son of man;
|In answer He told them, "The one sowing the good seed is the Son of man.
|
|-
|38
|The field is the world; the good seed are the children of the kingdom; but the tares are the children of the wicked one;
|"The field is the world. The good seed are the recognized children of the Kingdom. The weeds are the children of the Evil One.
|
|-
|39
|The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels.
|"The enemy who sowed them is the Slanderer. The harvest is the end of the world, and the harvesters are the Messengers of God.
|These Messengers are [[angel]]s. The word ''angel'' literally means "a messenger."
|-
|40
|As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world.
|"So just as the weeds are gathered and burned in the fire, that's how it will be at the end of this world.
|
|-
|41
|The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity;
|"The Son of man will send out His Messengers, and they will gather out of His Kingdom all stumbling blocks, and all those who do lawlessness,
|
|-
|42
|And shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth.
|"and will throw them into a furnace of fire. There will be wailing and grinding of teeth.
|
|-
|43
|Then shall the righteous shine forth as the sun in the kingdom of their Father. Who hath ears to hear, let him hear.
|"Then the just will shine out like the sun in the Kingdom of their Father. Anyone having ears to hear, let him hear."
|
|-
|44
|Again, the kingdom of heaven is like unto treasure hid in a field; the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field.
|"The Kingdom of heaven is like a treasure hidden in a field. When a man has found it, he hides it, and he is so happy to have found it that he goes and sells everything he has, and buys that field.
|
|-
|45
|Again, the kingdom of heaven is like unto a merchant man, seeking goodly pearls:
|"Again, the kingdom of heaven is like a merchant, looking for valuable pearls.
|
|-
|46
|Who, when he had found one pearl of great price, went and sold all that he had, and bought it.
|"When he finds one very valuable pearl, he goes and sells everything he has, and buys it.
|
|-
|47
|Again, the kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind:
|"Again, the kingdom of heaven is like a net that was thrown into the sea and gathered every kind of fish.
|
|-
|48
|Which, when it was full, they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away.
|"When it was full, they drew it ashore, and sat down, and gathered the good fish into containers, and threw the bad fish back.
|
|-
|49
|So shall it be at the end of the world: the angels shall come forth, and sever the wicked from among the just,
|"That's how it will be at the end of the world: the Messengers will come out, and separate the wicked from among the just,
|
|-
|50
|And shall cast them into the furnace of fire: there shall be wailing and gnashing of teeth.
|"and will throw them into the furnace of fire. There will be wailing and grinding of teeth.
|
|-
|51
|Jesus saith unto them, Have ye understood all these things? They say unto him, Yea, Lord.
|"Have you understood all this?" They told them, "Yes, Lord."
|
|-
|52
|Then said he unto them, Therefore every scribe which is instructed unto the kingdom of heaven is like unto a man that is an householder, which bringeth forth out of his treasure things new and old.
|Then He told them, "For this reason every writer who his taught the things of the Kingdom of heaven is like a householder, who brings out of his treasure-house both new and old things."
|
|-
|53
|And it came to pass, that when Jesus had finished these parables, he departed thence.
|It happened that when Jesus had finished telling these parables, He left.
|
|-
|54
|And when he was come into his own country, he taught them in their synagogue, insomuch that they were astonished, and said, Whence hath this man this wisdom, and these mighty works?
|He came into His own country, and taught them in their synagogue. They were amazed, and said, "Where did this Man get such wisdom, and such mighty works?
|
|-
|55
|Is not this the carpenter's son? is not his mother called Mary? and his brethren, James, and Joses, and Simon, and Judas?
|"This is the carpenter's Son, isn't He? His mother is called Mary, isn't she? And His brothers are James, Simon, and Judas?
|
|-
|56
|And his sisters, are they not all with us? Whence then hath this man all these things?
|"And aren't His sisters all with us? So where did this Man get all these things?"
|
|-
|57
|And they were offended in him. But Jesus said unto them, A prophet is not without honour, save in his own country, and in his own house.
|And they rejected Him. So Jesus told them, "A prophet is not without honor, except in his own country and in his own house."
|
|-
|58
|And he did not many mighty works there because of their unbelief.
|And he didn't do many miracles there, on account of their unbelief.
|
|}

==Chapter 14==

{|class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|At that time Herod the tetrarch heard of the fame of Jesus,
|At that time, Herod the tetrarch heard the news about Jesus.
|This is [[Herod Antipas]], the immediate successor to [[Herod]] the Great.
|-
|2
|And said unto his servants, This is John the Baptist; he is risen from the dead; and therefore mighty works do shew forth themselves in him.
|He told his servants, "This is [[John the Baptist]]. He must have risen from the dead, and that's why these miracles take place through him."
|
|-
|3
|For Herod had laid hold on John, and bound him, and put him in prison for Herodias' sake, his brother Philip's wife.
|Herod Antipas had earlier had John arrested, put under restraint, and put in prison for the sake of [[Herodias]], the wife of his brother [[Herod Philip]],
|
|-
|4
|For John said unto him, It is not lawful for thee to have her.
|because John used to tell him, "You may not have her for a wife."
|
|-
|5
|And when he would have put him to death, he feared the multitude, because they counted him as a prophet.
|He wanted to have him executed, but he was afraid of the crowd, because they considered him a prophet.
|
|-
|6
|But when Herod's birthday was kept, the daughter of Herodias danced before them, and pleased Herod.
|But on the occasion of Herod's birthday, Herodias' daughter danced in the middle of the men and pleased Herod.
|
|-
|7
|Whereupon he promised with an oath to give her whatsoever she would ask.
|For that reason he swore to her that he would give her whatever she asked.
|
|-
|8
|And she, being before instructed of her mother, said, Give me here John Baptist's head in a charger.
|She, having before been prompted by her mother, said, "Give me the head of John the Baptist on a plate."
|
|-
|9
|And the king was sorry: nevertheless for the oath's sake, and them which sat with him at meat, he commanded it to be given her.
|And the king was distressed. But because he had sworn before his dinner guests, who were watching this whole affair, he gave orders that it be given to her.
|
|-
|10
|And he sent, and beheaded John in the prison.
|He sent orders to the prison to cut John's head off.
|
|-
|11
|And his head was brought in a charger, and given to the damsel: and she brought it to her mother.
|His head was brought in on a plate, and given to the girl, and she brought it to her mother.
|
|-
|12
|And his disciples came, and took up the body, and buried it, and went and told Jesus.
|His students came, claimed the body, and buried it, and went and told Jesus.
|
|-
|13
|When Jesus heard of it, he departed thence by ship into a desert place apart: and when the people had heard thereof, they followed him on foot out of the cities.
|When Jesus heard about it, He left that place by boat and went to a desert place. When the people heard about this, they followed Him on foot out of the cities.
|
|-
|14
|And Jesus went forth, and saw a great multitude, and was moved with compassion toward them, and he healed their sick.
|Jesus went out and saw a great crowd, and had pity on them, and healed those among them who were ill.
|
|-
|15
|And when it was evening, his disciples came to him, saying, This is a desert place, and the time is now past; send the multitude away, that they may go into the villages, and buy themselves victuals.
|That evening, his students came to him, saying, "This place is a desert, and it's late. Send the crowd away, so that they might go into the villages and buy themselves something to eat."
|
|-
|16
|But Jesus said unto them, They need not depart; give ye them to eat.
|But Jesus told them, "They don't have to leave; why don't you give them something to eat?"
|
|-
|17
|And they say unto him, We have here but five loaves, and two fishes.
|And they told Him, "We have only five loaves of bread and two fish."
|
|-
|18
|He said, Bring them hither to me.
|He said, "Bring them here to Me."
|
|-
|19
|And he commanded the multitude to sit down on the grass, and took the five loaves, and the two fishes, and looking up to heaven, he blessed, and brake, and gave the loaves to his disciples, and the disciples to the multitude.
|And He ordered thr crowd to sit down on the grass, and took the five loaves and two fish. Looking up to heaven, he broke the loaves and gave them to His students, and the students gave them to the crowd.
|
|-
|20
|And they did all eat, and were filled: and they took up of the fragments that remained twelve baskets full.
|They all ate, and were satisfied. They filled twelve small baskets with the leftover pieces of bread.
|
|-
|21
|And they that had eaten were about five thousand men, beside women and children.
|About five thousand men, in addition to women and children, had eaten.
|
|-
|22
|And straightway Jesus constrained his disciples to get into a ship, and to go before him unto the other side, while he sent the multitudes away.
|At once Jesus ordered His students to get aboard a boat, and to go ahead of Him to the opposite shore, while He sent the crowds away.
|
|-
|23
|And when he had sent the multitudes away, he went up into a mountain apart to pray: and when the evening was come, he was there alone.
|When He had sent the crowds away, He went up into a mountain to pray in private. When evening fell, He was there alone.
|
|-
|24
|But the ship was now in the midst of the sea, tossed with waves: for the wind was contrary.
|The boat had already gone furlongs away from land and was tossed by the waves, because the wind was a contrary wind.
|
|-
|25
|And in the fourth watch of the night Jesus went unto them, walking on the sea.
|In the fourth watch of the night Jesus went out to them, walking on top of the sea.
|Day and night were commonly divided into watches, each roughly an hour long, beginning at sunrise or sunset. Depending on the season of the year, this episode could have happened at around 10:00 p.m. local time.
|-
|26
|And when the disciples saw him walking on the sea, they were troubled, saying, It is a spirit; and they cried out for fear.
|And when the students saw him walking on top of the sea, they were troubled, and said among themselves, "It's a ghost!" And they cried out in fear.
|The Greek word '''φαντασμα''' or ''phantasma'' means the same thing today as it did then: something that someone sees that is not really there.
|-
|27
|But straightway Jesus spake unto them, saying, Be of good cheer; it is I; be not afraid.
|And immediately Jesus spoke to them, saying, "Cheer up! It's I. Don't be afraid."
|
|-
|28
|And Peter answered him and said, Lord, if it be thou, bid me come unto thee on the water.
|And Peter in answer said, "Lord, if that's You, tell me to come to You on top of the water."
|Peter is asking for a "sign."
|-
|29
|And he said, Come. And when Peter was come down out of the ship, he walked on the water, to go to Jesus.
|And He said, "Come." And Peter got down out of the boat and walked on the water, to go to Jesus.
|
|-
|30
|But when he saw the wind boisterous, he was afraid; and beginning to sink, he cried, saying, Lord, save me.
|But when he saw how the wind was blowing, he was afraid. He started sinking, and cried out, "Lord, save me!"
|
|-
|31
|And immediately Jesus stretched forth his hand, and caught him, and said unto him, O thou of little faith, wherefore didst thou doubt?
|At once Jesus held out His hand, and caught him. And He asked him, "You of little faith, why didn't you trust Me?"
|
|-
|32
|And when they were come into the ship, the wind ceased.
|They went aboard the boat, and the wind stopped blowing.
|
|-
|33
|Then they that were in the ship came and worshipped him, saying, Of a truth thou art the Son of God.
|Then those who were in the boat came and fell down at His feet, saying, "You are definitely the Son of God!"
|
|-
|34
|And when they were gone over, they came into the land of Gennesaret.
|And when they had crossed the lake, they came into the country of Gennesaret.
|
|-
|35
|And when the men of that place had knowledge of him, they sent out into all that country round about, and brought unto him all that were diseased;
|And when the men of that place realized that He was present, they sent messengers into all the surrounding countryside, and brought to Him everyone who had anything wrong with them,
|
|-
|36
|And besought him that they might only touch the hem of his garment: and as many as touched were made perfectly whole.
|and begged Him merely to let them touch the hem of His robe. Whoever so touched Him was made well.
|
|}

==Chapter 15==

{|class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|Then came to Jesus scribes and Pharisees, which were of Jerusalem, saying,
|Then several scribes and Pharisees from Jerusalem came to Jesus, and said,
|
|-
|2
|Why do thy disciples transgress the tradition of the elders? for they wash not their hands when they eat bread.
|"Why do your students break the tradition of the elders? They don't wash their hands when they eat bread."
|The hand-washing was a ritual exercise, another part of the Pharisees' body of extra-Biblical regulations.
|-
|3
|But he answered and said unto them, Why do ye also transgress the commandment of God by your tradition?
|But He in answer asked them, "Why do you also break the commandment of God by means of your tradition?
|
|-
|4
|For God commanded, saying, Honour thy father and mother: and, He that curseth father or mother, let him die the death.
|"God gave this command: 'Honor your father and your mother,' and 'Anyone who curses his father or mother, let him be put to death.'
|
|-
|5
|But ye say, Whosoever shall say to his father or his mother, It is a gift, by whatsoever thou mightest be profited by me;
|"But you say, 'Whoever says to his father or his mother, "If I help you in any way, I'm doing you a favor,"
|
|-
|6
|And honour not his father or his mother, he shall be free. Thus have ye made the commandment of God of none effect by your tradition.
|"'then he does not honor his father.' You have canceled the Truth of God by your tradition.
|The Byzantine manuscripts add "or his mother." And no manuscript has words that would translate as "he shall be set free" or words to any such effect.
|-
|7
|Ye hypocrites, well did Esaias prophesy of you, saying,
|"You hypocrites, [[Isaiah]] prophesied accurately about you, when he said,
|
|-
|8
|This people draweth nigh unto me with their mouth, and honoureth me with their lips; but their heart is far from me.
|"'This people draws close to Me with their mouth, and honors Me with their lips, but their heart is far from Me.
|
|-
|9
|But in vain they do worship me, teaching for doctrines the commandments of men.
|"'But they woship Me in vain, when they teach the commandments of men as if they were doctrines.'"
|
|-
|10
|And he called the multitude, and said unto them, Hear, and understand:
|And He summoned the crowd, and said to them, "Hear and understand:
|
|-
|11
|Not that which goeth into the mouth defileth a man; but that which cometh out of the mouth, this defileth a man.
|"It is not what goes into the mouth that makes a man unclean, but what comes out of the mouth, this is what makes a man unclean."
|
|-
|12
|Then came his disciples, and said unto him, Knowest thou that the Pharisees were offended, after they heard this saying?
|Then His students came and said to him, "Did you know that the Pharisees were shocked after hearing what You said?"
|
|-
|13
|But he answered and said, Every plant, which my heavenly Father hath not planted, shall be rooted up.
|But in answer He said, "Every plant that My heavenly Father has not planted will be torn up by its roots.
|
|-
|14
|Let them alone: they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch.
|"Let them be. They are the blind leading the blind. And if the blind lead the blind, both will fall into the ditch."
|
|-
|15
|Then answered Peter and said unto him, Declare unto us this parable.
|Then Peter in answer said, "Explain this parable to us."
|
|-
|16
|And Jesus said, Are ye also yet without understanding?
|And Jesus said, "Don't you understand anything yet?
|
|-
|17
|Do not ye yet understand, that whatsoever entereth in at the mouth goeth into the belly, and is cast out into the draught?
|"Don't you understand yet, that whatever goes in at the mouth goes into the belly, and is thrown down the toilet?
|
|-
|18
|But those things which proceed out of the mouth come forth from the heart; and they defile the man.
|"But those things that come out of the mouth come from the heart, and they make the man unclean.
|
|-
|19
|For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies:
|"Because from the heart come evil thoughts, murders, adulteries, sexually immoral thoughts and acts, lies, and blasphemies.
|
|-
|20
|These are the things which defile a man: but to eat with unwashen hands defileth not a man.
|"These are what make a man unclean. But to eat with unwashed hands won't make a man unclean."
|
|-
|21
|Then Jesus went thence, and departed into the coasts of Tyre and Sidon.
|Then Jesus went away from that place, and traveled to the coastal regions of Tyre and Sidon.
|
|-
|22
|And, behold, a woman of Canaan came out of the same coasts, and cried unto him, saying, Have mercy on me, O Lord, thou Son of David; my daughter is grievously vexed with a devil.
|And a woman from Canaan came out of those same coastal regions, and cried out to him, saying, "Take pity on me, O Lord, Son of David. My daughter is terribly oppressed with a demon."
|
|-
|23
|But he answered her not a word. And his disciples came and besought him, saying, Send her away; for she crieth after us.
|But He didn't say a word to her in answer. And his student came and begged him, saying, "Send her away, because she keeps crying out after us."
|
|-
|24
|But he answered and said, I am not sent but unto the lost sheep of the house of Israel.
|But He said in answer, "I am sent only to the lost sheep of the house of [[Israel]]."
|
|-
|25
|Then came she and worshipped him, saying, Lord, help me.
|Then she came and fell down at His feet, saying, "Lord, help me."
|
|-
|26
|But he answered and said, It is not meet to take the children's bread, and to cast it to dogs.
|And in answer He said, "It is not proper to take the children's bread and throw it to the dogs."
|
|-
|27
|And she said, Truth, Lord: yet the dogs eat of the crumbs which fall from their masters' table.
|And she said, "Yes, Lord. But the dogs eat from the crumbs that fall from their masters' table."
|
|-
|28
|Then Jesus answered and said unto her, O woman, great is thy faith: be it unto thee even as thou wilt. And her daughter was made whole from that very hour.
|Then Jesus in answer said, "Woman, your faith is great. Let it be to you even as you wish." And her daughter was made well in that very moment.
|
|-
|29
|And Jesus departed from thence, and came nigh unto the sea of Galilee; and went up into a mountain, and sat down there.
|And Jesus left that place, and came close to the sea of Galilee, and went up into a mountain and sat down there.
|
|-
|30
|And great multitudes came unto him, having with them those that were lame, blind, dumb, maimed, and many others, and cast them down at Jesus' feet; and he healed them:
|Great crowds came to him, having with them people that were lame, blind, mute, maimed, and many others. They set them down at Jesus' ffeet, and He healed them,
|
|-
|31
|Insomuch that the multitude wondered, when they saw the dumb to speak, the maimed to be whole, the lame to walk, and the blind to see: and they glorified the God of Israel.
|so that the crowd were bug-eye amazed, when they saw mute people speak, maimed people made whole, lame people walk, and blind people see. And they gave glory to the God of Israel.
|
|-
|32
|Then Jesus called his disciples unto him, and said, I have compassion on the multitude, because they continue with me now three days, and have nothing to eat: and I will not send them away fasting, lest they faint in the way.
|Then Jesus called His students to Him, and said, "I have compassion on the crowd, because they have been keeping up with Me now for three days, and have nothing to eat. I will not send them away hungry; they would pass out on the road if I did."
|
|-
|33
|And his disciples say unto him, Whence should we have so much bread in the wilderness, as to fill so great a multitude?
|And His students said to Him, "Where can we find enough bread out here in the desert, to feed a big crowd like this?"
|
|-
|34
|And Jesus saith unto them, How many loaves have ye? And they said, Seven, and a few little fishes.
|And Jesus said to them, "How many loaves to you have?" And they said, "Seven, and a few little fish."
|
|-
|35
|And he commanded the multitude to sit down on the ground.
|And he ordered the crowd to sit down on the ground.
|
|-
|36
|And he took the seven loaves and the fishes, and gave thanks, and brake them, and gave to his disciples, and the disciples to the multitude.
|And He took the seven loaves and the fish, and gave thanks, and broke them, and gave them to his students, and the students gave them to the crowd.
|
|-
|37
|And they did all eat, and were filled: and they took up of the broken meat that was left seven baskets full.
|And all of them ate, and were satisfied. They took up the leftovers in seven large baskets.
|
|-
|38
|And they that did eat were four thousand men, beside women and children.
|And four thousand men, in addition to women and children, ate that meal.
|
|-
|39
|And he sent away the multitude, and took ship, and came into the coasts of Magdala,
|And he sent the crowd away, and boarded a boat, and came to the coastal region of Magdala.
|
|}

==Chapter 16==

{|class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|The Pharisees also with the Sadducees came, and tempting desired him that he would shew them a sign from heaven.
|The Pharisees and some Sadducees came and, wishing to test Him, asked Him to show them a sign from heaven.
|
|-
|2
|He answered and said unto them, When it is evening, ye say, It will be fair weather: for the sky is red.
|In answer, He said to them, "When it is evening, you say, 'The weather will be fair, because the sky is red.'
|The Greek word '''πυρραζει''' or ''purrhadzei'' means red like fire.
|-
|3
|And in the morning, It will be foul weather to day: for the sky is red and lowring. O ye hypocrites, ye can discern the face of the sky; but can ye not discern the signs of the times?
|"And in the morning, 'The weather will be bad today, because the sky is red and threatening.' Do you mean to say that on the one hand, you can read the sky, but on the other hand, you can't read the signs of the times?
|The provenance of verses 2 and 3 is doubtful. And no manuscript has any expression including the word for "hypocrites."
|-
|4
|A wicked and adulterous generation seeketh after a sign; and there shall no sign be given unto it, but the sign of the prophet Jonas. And he left them, and departed.
|"A wicked and adulterous generation looks for a sign, but the only sign they're going to get is the sign of the prophet [[Jonah]]." And He left them and went away.
|
|-
|5
|And when his disciples were come to the other side, they had forgotten to take bread.
|And when His students had come to the other side, they had forgotten to take bread.
|
|-
|6
|Then Jesus said unto them, Take heed and beware of the leaven of the Pharisees and of the Sadducees.
|Then Jesus told them, "Be careful and watch out for the yeast of the Pharisees and the Sadducees."
|
|-
|7
|And they reasoned among themselves, saying, It is because we have taken no bread.
|And they said to themselves, "He said that because we haven't taken any bread with us."
|
|-
|8
|Which when Jesus perceived, he said unto them, O ye of little faith, why reason ye among yourselves, because ye have brought no bread?
|When Jesus realized this, he told them, "You of little faith, why do you tell yourselves that it's because you didn't bring any bread?
|
|-
|9
|Do ye not yet understand, neither remember the five loaves of the five thousand, and how many baskets ye took up?
|"Don't you understand yet, or even remember the five loaves used to feed the five thousand, and how many small baskets you took up?
|
|-
|10
|Neither the seven loaves of the four thousand, and how many baskets ye took up?
|"Or the seven loaves used to feed the four thousand, and how many large baskets you took up?
|
|-
|11
|How is it that ye do not understand that I spake it not to you concerning bread, that ye should beware of the leaven of the Pharisees and of the Sadducees?
|"How can you fail to understand that I wasn't talking to you about bread, when I said that you should watch out for the yeast of the Pharisees and the Sadducees?"
|
|-
|12
|Then understood they how that he bade them not beware of the leaven of bread, but of the doctrine of the Pharisees and of the Sadducees.
|Then they understood that He was telling them not to watch out for literal bread baker's yeast, but the teachings of the Pharisees and the Sadducees.
|Some manuscripts have "yeast of the breads" (plural); others singular.
|-
|13
|When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am?
|When Jesus came to the coastlines of Caesaria Philippi, He asked His students, "Whom do men say that I, the Son of man, am?"
|
|-
|14
|And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets.
|And they said, "Some people say that you are [[John the Baptist]]; some say that you are [[Elijah]]; other say that you are [[Jeremiah]] or one of the [[prophet]]s."
|
|-
|15
|He saith unto them, But whom say ye that I am?
|He said to them, "But whom do you say that I am?"
|
|-
|16
|And Simon Peter answered and said, Thou art the Christ, the Son of the living God.
|And Simon Peter in answer said, "You are the Anointed One, the Son of the Living God."
|The Greek word '''Χριστος''' (''Christos'') and the Hebrew word '''משיח''' or ''Moshiach'' (anglicized to ''Messiah'') both mean the same thing: one anointed with oil.
|-
|17
|And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven.
|And Jesus said in answer, "Blessed are you, Simon son of Jonah. Because flesh and blood have not revealed it to you, but rather my Father in heaven.
|The Hebrew word '''בר''' or ''bar'' means "descendant of."
|-
|18
|And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it.
|"And I say also to you: Your name is Peter, and upon this rock I will build My church, and the gates of Hell will not win against it.
|The Greek name '''Πετρος''' or ''Petros'' literally means "Rocky."
|-
|18b
|And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it.
|And I say to you, You are Peter (Rock) and upon this Rock I will build My Church. The very Gates of Hell shall be breached by it!
|People commonly imagine that this passage indicates that the Church will withstand the attack of Hell upon it as if the Church is likened unto a fortress founded on an impregnable rock. But Jesus is saying something different. The Church is on the offence and the Gates of Hell is on the defensive, a defense which is failing. The Gates is a defensive devise rather than an offensive weapon. The weapon is the Rock. That name had been given to Shim'on by Jesus and he was known throughout Scripture and in actual living by that name. But here the principle of " seeing beyond by seeing through" holds. When a name is given it often requires us to see through the person bearing the name and see, for instance, a whole series of events to happen - a name like "Maher Shalal Hash Baz", or a future task or mission to be - "Jesus", or a specific event, a description a recent past event and a portent of the future - from Jacob to "Israel", or the Character of God in His relation to Israel or man -"Yohanan". What can be seen through the name of Rock which Shim'on was to bear ? - the destruction of Satan's kingdom by the Kingdom of Heaven of which the Church was to be the elite unit in the forefront. Stones were known to be offensive weapons of the 1st century - the stones and boulders cast up by the launchers of the Roman legion against Masada. But the immediate reference to the Rock name born by Simon Peter was the Rock cut out without hands (just as, in Colossians, baptism is circumcision made without hands) which is the last Kingdom, set up by the God of Heaven and thrown against the next to last Kingdom utterly destroying it. "In the time of these kings, the God of heaven will set up a kingdom which shall never be destroyed, and this kingdom will not pass into the hands of another race; it shall shatter and destroy all the previous kingdoms, and itself last for ever - just as you saw [ "and I was looking and I saw a rock cut out of the mountain, a rock untouched by human hands and it struck..."] the stone untouched by hand break from the mountain and shatter iron, bronze, earthenware, silver and gold." Daniel 2: 44,45 .
See example 5 of [[New Testament understanding through the Jewish perspective]]

|-
|19
|And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.
|"And I will give you the keys of the Kingdom of heaven. Whatever you make binding on earth will be binding in heaven, and whatever you set loose on earth will be set loose in heaven."
|
|-
|20
|Then charged he his disciples that they should tell no man that he was Jesus the Christ.
|Then he gave His students an order to tell no man that He was Jesus the Christ.
|
|-
|21
|From that time forth began Jesus to shew unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day.
|From that time forward, Jesus began to demonstrate to His students that He would have to go to Jerusalem and suffer much harsh treatment from the elders and leading priests and scribes, and be killed, and be raised up on the third day.
|To be more specific, He would stand trial before the [[Sanhedrin]] in [[Jerusalem]].
|-
|22
|Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee.
|Then Peter took him aside and began to scold Him, saying, "Far from it, Lord! This will never happen to You."
|The literal Greek says, "Far from you."
|-
|23
|But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men.
|But He turned and said to Peter, "Get behind Me, Satan! You are a stumbling block to Me. You're not thinking about the things of God, but rather the things of men."
|
|-
|24
|Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me.
|Then Jesus told His students, "If any man wants to come after Me, he must deny himself, take up his cross, and follow Me.
|An illustration of total commitment, with no turning back, and even a willingness to die.
|-
|25
|For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it.
|"For whoever saves his life will lose it, and whoever loses his life for My sake will find it.
|
|-
|26
|For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul?
|"For how is a man better off, if he wins the whole world, and loses his own soul? And what can a man give in exchange for his soul?
|
|-
|27
|For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works.
|"For the Son of man will come in the glory of His Father with His messengers, and then He will reward every man according to the things he did.
|
|-
|28
|Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom.
|"I tell you truly: Some people are standing here that will not experience death until they actually see the Son of man coming in His Kingdom."
|
|}

==Chapter 17==

{|class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart,
|Six days later, Jesus took Peter, James, and his brother John, and brought them up into a high mountain for a private meeting,
|
|-
|2
|And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light.
|and he was transfigured before their eyes, and his face shone like the [[sun]], and his clothes were as white as light.
|
|-
|3
|And, behold, there appeared unto them Moses and Elias talking with him.
|And [[Moses]] and [[Elijah]] appeared, and talked with him.
|
|-
|4
|Then answered Peter, and said unto Jesus, Lord, it is good for us to be here: if thou wilt, let us make here three tabernacles; one for thee, and one for Moses, and one for Elias.
|Peter said in answer to Jesus, "Lord, it is good for us to be here. If you wish, I will make three tents: one for you, and one for Moses, and one for Elijah."
|The Byzantine manuscripts say "we will make three tents," but the best manuscripts use the first person singular, not plural.
|-
|5
|While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him.
|While he was still speaking, a bright cloud threw its shadow over them, and a voice came out of the cloud, saying, "This is my beloved Son, with Whom I am well pleased. Listen to Him."
|
|-
|6
|And when the disciples heard it, they fell on their face, and were sore afraid.
|And when the students heard it, they fell on their faces and were very much afraid.
|
|-
|7
|And Jesus came and touched them, and said, Arise, and be not afraid.
|And Jesus came and touched them, and said, "Get up, and stop being afraid."
|
|-
|8
|And when they had lifted up their eyes, they saw no man, save Jesus only.
|And when they look up, they saw no one else but Jesus.
|
|-
|9
|And as they came down from the mountain, Jesus charged them, saying, Tell the vision to no man, until the Son of man be risen again from the dead.
|And as they were coming down from the mountain, Jesus gave orders to them: "Don't talk about this vision to anyone, until the Son of man rises from the dead."
|
|-
|10
|And his disciples asked him, saying, Why then say the scribes that Elias must first come?
|And His students asked Him, "Why do the scribes say that Elijah must come first?"
|
|-
|11
|And Jesus answered and said unto them, Elias truly shall first come, and restore all things.
|And Jesus told them, "Of course Elijah has to come first, and restore everything.
|
|-
|12
|But I say unto you, That Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of man suffer of them.
|"But I tell you that Elijah has already come, and they didn't recognize him, but have done to him what they wanted. Likewise also the Son of man has to suffer at their hands."
|
|-
|13
|Then the disciples understood that he spake unto them of John the Baptist.
|Then the students understood that He was talking to them about [[John the Baptist]].
|
|-
|14
|And when they were come to the multitude, there came to him a certain man, kneeling down to him, and saying,
|And when they had come to the crowd, a certain man came to Him, kneeling down to Him, and saying,
|
|-
|15
|Lord, have mercy on my son: for he is lunatick, and sore vexed: for ofttimes he falleth into the fire, and oft into the water.
|"Lord, have mercy on my son. He is mentally disturbed, and severely afflicted. He will often fall into fire and often into water.
|Again Matthew uses the word best translated as "moonstruck" to describe the patient's condition.
|-
|16
|And I brought him to thy disciples, and they could not cure him.
|"And I brought him to Your students, and they couldn't cure him."
|
|-
|17
|Then Jesus answered and said, O faithless and perverse generation, how long shall I be with you? how long shall I suffer you? bring him hither to me.
|Then Jesus in answer said, "Oh you faithless and perverse generation, how long am I going to be with you, and how long am I going to put up with you? Bring him here to Me.":
|
|-
|18
|And Jesus rebuked the devil; and he departed out of him: and the child was cured from that very hour.
|And Jesus scolded the demon, and he came out of him, and the child was cured from that very moment.
|
|-
|19
|Then came the disciples to Jesus apart, and said, Why could not we cast him out?
|Then the students came to Jesus privately, and said, "Why couldn't we throw him out?"
|
|-
|20
|And Jesus said unto them, Because of your unbelief: for verily I say unto you, If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place; and it shall remove; and nothing shall be impossible unto you.
|And Jesus told them, "It was on account of your lack of faith. Because I tell you truly, that if you have faith like a grain of mustard seed, you can say to this mountain, 'Take yourself away from here to someplace else,' and it will move, and nothing will be impossible for you."
|The Byzantine manuscripts speak of total unbelief, but most reliable manuscripts speak of a relative lack of faith. It's the same expression that Jesus uses to say, "You of little faith."
|-
|21
|Howbeit this kind goeth not out but by prayer and fasting.
|["But this kind doesn't go out except by prayer and fasting."]
|The provenance of this verse is disputed.
|-
|22
|And while they abode in Galilee, Jesus said unto them, The Son of man shall be betrayed into the hands of men:
|And while they were staying in Galilee, Jesus told them, "The Son of man will be betrayed into the hands of men.
|
|-
|23
|And they shall kill him, and the third day he shall be raised again. And they were exceeding sorry.
|"And they will kill Him, and the third day He will rise again." And they were very sorry to hear that.
|
|-
|24
|And when they were come to Capernaum, they that received tribute money came to Peter, and said, Doth not your master pay tribute?
|And when they came back to Capernaum, the Temple tax collectors came to Peter, and said, "Doesn't your Teacher pay the Temple tax?"
|The Greek word used is '''διδραχμα''' or ''didrachma'', a two-drachma (roughly two-pound) tax that every Jew was expected to pay every year for the upkeep of the [[Temple of Jerusalem]].
|-
|25
|He saith, Yes. And when he was come into the house, Jesus prevented him, saying, What thinkest thou, Simon? of whom do the kings of the earth take custom or tribute? of their own children, or of strangers?
|He said, "Yes." And when he had come into the house, Jesus stopped him, saying, "What are you thinking, Simon? Whom do the kings of the earth collect value-added and capitation taxes from? From their own children, or from foreigners?"
|The Greek text uses two separate words for "tax": '''τελος''' (''telos'') and '''κηνσος''' (kensos). The ''kensos'' is the Latin ''census'' tax, called a capitation or head tax (and amounted to one Roman dinar, or one day's wages). The ''telos'', literally "termination," was probably a value-added tax.
|-
|26
|Peter saith unto him, Of strangers. Jesus saith unto him, Then are the children free.
|Peter said to Him, "From foreigners." Jesus said to him, "Then the children are free.
|
|-
|27
|Notwithstanding, lest we should offend them, go thou to the sea, and cast an hook, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shalt find a piece of money: that take, and give unto them for me and thee.
|"Still, so that we won't shock them, go to the sea, throw out a hook, and take the first fish that bites. When you open his mouth, you'll find a piece of money in it. Take that, and give it to them for me and for you."
|Jesus provides the tax money with a miracle. It's a minor miracle, but it illustrates an important principle: with God, nothing happens at random.
|}

==Chapter 18==

{|class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|At the same time came the disciples unto Jesus, saying, Who is the greatest in the kingdom of heaven?
|In that hour the students came to Jesus, and said, "Who is greatest in the Kingdom of heaven?"
|
|-
|2
|And Jesus called a little child unto him, and set him in the midst of them,
|And Jesus called a little child to him, and had that child stand in the middle of them,
|
|-
|3
|And said, Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven.
|And said, "I tell you truly, unless you have been converted, and become like little children, you will not get into the Kingdom of heaven.
|
|-
|4
|Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven.
|"So any person who humbles himself like this little child, will be greatest in the Kingdom of heaven.
|
|-
|5
|And whoso shall receive one such little child in my name receiveth me.
|"And any person who receives even one little child like this in My Name receives Me.
|
|-
|6
|But whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea.
|"But if any person causes one of these little ones who believe in Me to sin, it would be better for him if he had a very large millstone hung around his neck and he were drowned in the deep sea.
|
|-
|7
|Woe unto the world because of offences! for it must needs be that offences come; but woe to that man by whom the offence cometh!
|"How terrible it will be for the world because of stumbling blocks! Stumbling blocks must come, but woe to that man by whom the stumbling block comes!
|
|-
|8
|Wherefore if thy hand or thy foot offend thee, cut them off, and cast them from thee: it is better for thee to enter into life halt or maimed, rather than having two hands or two feet to be cast into everlasting fire.
|"So if your hand or foot causes you to sin, cut them off, and throw them away from you: it is better to enter into life crippled or maimed than to have two hands or two feet and be thrown into the everlasting fire.
|
|-
|9
|And if thine eye offend thee, pluck it out, and cast it from thee: it is better for thee to enter into life with one eye, rather than having two eyes to be cast into hell fire.
|"And if your eye causes you to sin, gouge it out and throw it away from you: it is better for you to enter into life blind in one eye, than to have two eyes and be thrown into hellfire.
|
|-
|10
|Take heed that ye despise not one of these little ones; for I say unto you, That in heaven their angels do always behold the face of my Father which is in heaven.
|"Be careful not to look down on one of these little ones. For I tell you that in heaven their messengers always look at the face of My Father in heaven.
|
|-
|11
|For the Son of man is come to save that which was lost.
|"[For the Son of Man came to save what was lost.]
|The provenance of this verse is disputed.
|-
|12
|How think ye? if a man have an hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and goeth into the mountains, and seeketh that which is gone astray?
|"What do you think? If a man has a hundred sheep, and one of them were to wander off, wouldn't he leave the ninety-nine sheep and go into the mountains to look for the wandering sheep?
|
|-
|13
|And if so be that he find it, verily I say unto you, he rejoiceth more of that sheep, than of the ninety and nine which went not astray.
|"And if he found it, I tell you truly: he would rejoice more about that sheep, than about the ninety-nine sheep that didn't wander off.
|
|-
|14
|Even so it is not the will of your Father which is in heaven, that one of these little ones should perish.
|"Thus it is not the wish of your Father in heaven that one of these little ones should die.
|
|-
|15
|Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother.
|"Furthermore: if your brother should sin against you, go and show him what he did wrong between you and him alone. If he listens to you, then you have won your brother over.
|
|-
|16
|But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established.
|"But if he won't hear you, then take with you one or two others, so that 'in the mouth of two or three witnesses every word may be given standing.'
|
|-
|17
|And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican.
|"And if he refuses to listen to them, then tell it to the church. And if he refuses to listen to the church, then regard him as you would a foreigner and a tax collector.
|
|-
|18
|Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven.
|"I tell you truly: whatever you make binding on earth will be binding in heaven, and whatever you set loose on earth will be set loose in heaven.
|
|-
|19
|Again I say unto you, That if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven.
|"Again I tell you that if two of you agree on earth with respect to anything that they ask, it will be done for them by My Father in heaven.
|The Greek word for agree is '''συμφονεομεν''' or ''symphoneomen'', meaning "We speak with one voice," from which comes the modern word ''symphony''.
|-
|20
|For where two or three are gathered together in my name, there am I in the midst of them.
|"For where two or three come together in My Name, I am present in their midst."
|
|-
|21
|Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times?
|Then Peter came to Him, and said, "Lord, how often will my brother sin against me, and I forgive him? Seven times?"
|
|-
|22
|Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven.
|Jesus told him, "I don't tell you seven times. I tell you, seventy times seven.
|
|-
|23
|Therefore is the kingdom of heaven likened unto a certain king, which would take account of his servants.
|"In this context the kingdom of heaven is like a certain king, who was taking an audit from his slaves.
|
|-
|24
|And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents.
|"And when he had started his audit, one was brought to him, who owed him ten thousand [[talent]]s.
|The [[talent]] was the weight of any precious metal that a man could carry on his back. This amounted roughly to seventy-five Avoirdupois pounds, or thirty kilograms. In today's debased money, a single talent would have a value of one and a quarter million [[United States]] dollars.
|-
|25
|But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be made.
|"But seeing that he did not have the money to pay, his lord ordered him to be sold, along with his wife and children and everything he had, to satisfy the debt.
|
|-
|26
|The servant therefore fell down, and worshipped him, saying, Lord, have patience with me, and I will pay thee all.
|"So the slave fell down and kissed his feet, saying, 'Lord, have patience with me, and I will pay you all.'
|
|-
|27
|Then the lord of that servant was moved with compassion, and loosed him, and forgave him the debt.
|"Then that slave's lord took pity on him, and set him free, and forgave him the debt.
|
|-
|28
|But the same servant went out, and found one of his fellowservants, which owed him an hundred pence: and he laid hands on him, and took him by the throat, saying, Pay me that thou owest.
|"But that slave went out, and found one of his fellow slaves who owed him a hundred shillings. He laid hands on him, and took him by the throat, and said, 'Pay me what you owe.'
|The actual Roman coin referred to was the denarius, or dinar, worth roughly as much as an old British shilling.
|-
|29
|And his fellowservant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all.
|"And his fellow slave fell down at his feet, and begged him, saying, 'Have patience with me, and I will pay you all.'
|
|-
|30
|And he would not: but went and cast him into prison, till he should pay the debt.
|"But he would not. Instead he went and had him thrown into prison, until he paid the debt.
|
|-
|31
|So when his fellowservants saw what was done, they were very sorry, and came and told unto their lord all that was done.
|"So when his fellow slaves saw what had been done, they were very sorry, and came and told their lord everything that had happened.
|
|-
|32
|Then his lord, after that he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me:
|"Then his lord, after he had called him, said to him, 'You wicked slave, I forgave you all that debt, because you asked me to.
|
|-
|33
|Shouldest not thou also have had compassion on thy fellowservant, even as I had pity on thee?
|"'Shouldn't you also have had pity on your fellow slave, even as I had pity on you?'
|
|-
|34
|And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him.
|"And his lord was as angry as a magistrate might be, and delivered him to the torturers, until he should pay all that was due to him.
|
|-
|35
|So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses.
|"So likewise My heavenly Father will do also to you, unless each and every one of you forgives his brother his sins, from your hearts."
|
|}

==Chapter 19==

{|class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|And it came to pass, that when Jesus had finished these sayings, he departed from Galilee, and came into the coasts of Judaea beyond Jordan;
|And it happened, when Jesus had finished saying these things, He left Galilee and came into the coastal regions of Judea beyond the Jordan.
|
|-
|2
|And great multitudes followed him; and he healed them there.
|Great crowds followed Him, and He healed them there.
|
|-
|3
|The Pharisees also came unto him, tempting him, and saying unto him, Is it lawful for a man to put away his wife for every cause?
|The Pharisees also came to Him, to test Him, and said to Him, "May a man [[divorce]] his wife for every cause?"
|
|-
|4
|And he answered and said unto them, Have ye not read, that he which made them at the beginning made them male and female,
|And in answer He asked them, "Haven't you read, that He Who created them at the beginning 'made them male and female,'
|The Byzantine manuscripts have "made" rather than "created." The quote is from Genesis 1, but though the [[Septuagint]] renders the original verb "made," the [[Masoretic Text]] has "created."
|-
|5
|And said, For this cause shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh?
|"And said, 'For this cause a man will leave his father and mother, and unite himself to his wife, and the two of them will be one flesh'?
|
|-
|6
|Wherefore they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder.
|"So they aren't two anymore, but one flesh. So what God has joined together, don't let man tear apart."
|
|-
|7
|They say unto him, Why did Moses then command to give a writing of divorcement, and to put her away?
|Then they said to Him, "Then why did [[Moses]] give an order to give a bill of divorcement, and to divorce her?"
|
|-
|8
|He saith unto them, Moses because of the hardness of your hearts suffered you to put away your wives: but from the beginning it was not so.
|He told them, "Moses let you divorce your wives on account of your hardheartedness. But it was not that way from the beginning.
|
|-
|9
|And I say unto you, Whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery: and whoso marrieth her which is put away doth commit adultery.
|"And I tell you that anyone who divorces his wife, unless he does it by reason of improper behavior before the wedding, and marries someone else, commits [[adultery]]."
|Again, Matthew was speaking of ancient Jewish betrothal customs, under which an engaged couple were considered as good as married, unless the engaged girl had been found to have behaved improperly before the wedding. Luke, writing as he did to Gentiles, would not need to make any such distinction.
|-
|10
|His disciples say unto him, If the case of the man be so with his wife, it is not good to marry.
|His students said to Him, "If that's the case of the man with his wife, then maybe one shouldn't get married."
|[[Paul of Tarsus]] would return to this very theme; see {{Bible ref|book=1_Corinthians|chap=7|verses=1-7}}.
|-
|11
|But he said unto them, All men cannot receive this saying, save they to whom it is given.
|But He told them, "Not all men can accept this ideal, but only those to whom it is given.
|See also {{Bible ref|book=1_Corinthians|chap=7|verses=7}}.
|-
|12
|For there are some eunuchs, which were so born from their mother's womb: and there are some eunuchs, which were made eunuchs of men: and there be eunuchs, which have made themselves eunuchs for the kingdom of heaven's sake. He that is able to receive it, let him receive it.
|"For there are some eunuchs, who were born that way from their mother's womb, and other eunuchs who were made eunuchs by men. And there are those eunuchs who have made themselves eunuchs for the sake of the Kingdom of heaven. He who can accept this ideal, let him accept it."
|A eunuch is literally one who has been castrated. Some men had this surgery done on them to make them eligible to serve in high-ranking households. Jesus does not ask that of men, but He figuratively suggests that a man might give up the privilege of marriage and intimacy to serve the Lord full-time.
|-
|13
|Then were there brought unto him little children, that he should put his hands on them, and pray: and the disciples rebuked them.
|Then some little children were brought to Him there, so that He could lay His hands on them, and pray. The students scolded them.
|
|-
|14
|But Jesus said, Suffer little children, and forbid them not, to come unto me: for of such is the kingdom of heaven.
|But Jesus said, "Allow the little children to come to Me, and don't tell them not to. The Kingdom of Heaven is made of just such persons."
|
|-
|15
|And he laid his hands on them, and departed thence.
|And He laid His hands on them, and left that place.
|
|-
|16
|And, behold, one came and said unto him, Good Master, what good thing shall I do, that I may have eternal life?
|Then someone came and said to Him, "Good Teacher, what good thing should I do, so that I may have eternal life?"
|Some manuscripts omit "Good teacher." However, because in the next verse Jesus scolds the young man for calling Him "good," the adjective should remain here.
|-
|17
|And he said unto him, Why callest thou me good? there is none good but one, that is, God: but if thou wilt enter into life, keep the commandments.
|And He said to him, "Why do you call me 'good'? There is only one good Person. And if you want to enter into life, keep the commandments."
|
|-
|18
|He saith unto him, Which? Jesus said, Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness,
|He said to Him, "Which ones?" Jesus said, "'Do not commit murder; do not commit adultery; do not steal; do not commit perjury;
|
|-
|19
|Honour thy father and thy mother: and, Thou shalt love thy neighbour as thyself.
|"'honor your father and mother,' and 'Love your neighbor as you love yourself.'"
|
|-
|20
|The young man saith unto him, All these things have I kept from my youth up: what lack I yet?
|The young man said to Him, "I have kept all these things from my youth until now. What more must I do?"
|
|-
|21
|Jesus said unto him, If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and follow me.
|Jesus told him, "If you want to be perfect, go and sell what you have, and give to the poor, and you will have treasure in heaven, and come and follow Me."
|
|-
|22
|But when the young man heard that saying, he went away sorrowful: for he had great possessions.
|But when the young man heard that last, he went away feeling sorry, because he had many possessions.
|
|-
|23
|Then said Jesus unto his disciples, Verily I say unto you, That a rich man shall hardly enter into the kingdom of heaven.
|Then Jesus told His students, "I tell you truly, that a rich man will enter the Kingdom of heaven only with difficulty.
|
|-
|24
|And again I say unto you, It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God.
|"And I say again to you, that it is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God."
|
|-
|25
|When his disciples heard it, they were exceedingly amazed, saying, Who then can be saved?
|When His students heard that, they were very much amazed, and said, "Then who can be saved?"
|
|-
|26
|But Jesus beheld them, and said unto them, With men this is impossible; but with God all things are possible.
|But Jesus looked them in the eye and told them, "With men this is impossible, but with God all things are possible."
|
|-
|27
|Then answered Peter and said unto him, Behold, we have forsaken all, and followed thee; what shall we have therefore?
|Then Peter in answer said to Him, "We have given up everything and followed You. So what will we have?"
|
|-
|28
|And Jesus said unto them, Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel.
|And Jesus told them, "I tell you truly: You who have followed Me, in the Regeneration event, when the Son of man will sit on the throne of His glory, you will also sit on twelve thrones, to judge the twelve tribes of Israel.
|
|-
|29
|And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name's sake, shall receive an hundredfold, and shall inherit everlasting life.
|"And everyone who has given up his house, or his brothers, or his sisters, or his father, or mother, or wife, or children, or lands, for the sake of My Name, will get back a hundred times as much, and will inherit everlasting life.
|
|-
|30
|But many that are first shall be last; and the last shall be first.
|"But many that are first will be last, and the last will be first."
|
|}

[[Category:Conservative Bible]]

Luke 1-8 (Translated)

2009-10-30T02:29:41Z

Cambrian: /* Chapter 3 */ stopping with 3:12 because I don't understand this sentence in Greek

==Chapter 1==

{| class="wikitable"
|-
!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 since the beginning of the Church
|
|-
|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 angle, "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 complected, 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 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 near the Sea of 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, Mary, for the Lord favors you and is with you. You are blessed among women."
|
|-
|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 trouble, 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, for you are favored by 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.
|
|-
|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 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 baby jumped in her womb, and Elisabeth was filled with the Divine Guide.
|
|-
|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 infant son.
|
|-
|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.
|
|-
|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==

{| class="wikitable"
|-
!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.
|At this time, Caeser Augustus sent out a decree that all the world should be counted in the census.
|ἀπογράφεσθαι refers to a capitation tax here, more like a census than a pure tax as people were required to be counted as they paid it in person.
|-
|2
|(And this taxing was first made when Cyrenius was governor of Syria.)
|This was after the first census, made when Cyrenius was governor of Syria.
|
|-
|3
|And all went to be taxed, every one into his own city.
|And every man went to be counted, each to the city of his birth.
|A word for word translation would be, "to his own city," but the city of one's birth is precisely what this means.
|-
|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 Bethlehem, the city of his ancestor David,
|
|-
|5
|To be taxed with Mary his espoused wife, being great with child.
|to be counted with his fiancée Mary, whose child was nearly ready for birth.
|don't dilute reference to unborn child here
|-
|6
|And so it was, that, while they were there, the days were accomplished that she should be delivered.
|And so it was 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 trough for animals, because there was no room for them in the inn.
|
|-
|8
|And there were in the same country shepherds abiding in the field, keeping watch over their flock by night.
|Near the city, 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.
|
|-
|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 joy to all the world.
|
|-
|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.
|
|-
|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 when you find the infant wrapped in blankets lying in a trough for animals."
|
|-
|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 a great many other angels praising God, and saying,
|
|-
|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 and good will among men."
|
|-
|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.
|After the angels left, the shepherds talked among themselves and decided to go to Bethlehem to see the child.
|
|-
|16
|And they came with haste, and found Mary, and Joseph, and the babe lying in a manger.
|And quickly they found Mary, and Joseph, and the infant lying in the animal 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."
|"give thanks" to explain the sacrifice?
|-
|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.
|Holy Ghost here -> 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 Divine Guide had revealed to him that he would not die until he had seen the Messiah sent by the Lord.
|Using Divine Guide for Holy Spirit/Ghost as suggested elsewhere.
|-
|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 "Divine Guide" 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 pass away with peace of mind, as You command.
|the English word "peace" now means "anti-war"; this reference to "peace" really means "peace of mind" so translate it that way
|-
|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 to enlighten the non-believers, and the glory of the people of Israel.
|
|-
|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.
|and your heart will ache with pain over it; but 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 prophet, Anna, the daughter of Phanuel of the tribe of Aser, was quite elderly, having been married for seven years after her virginity
|avoid feminist rendition of "prophetess" and its 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 daily observed all of the customs.
|
|-
|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==

{| class="wikitable"
|-
!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,
|It was the fifteenth year of the reign of Emperor Tiberius. 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.
|During the reign of Annas and Caiaphas as 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;
|He worked the entire Jordan valley, preaching baptism in 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.
|Isaiah's prophesy explained this: "Here is the voice of a man 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 the flesh of all 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?
|He spoke out to the crowd that came to be born again through Baptism, 'Oh you wicked people, who warned you to run away from the punishment 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 is capable of making of these stones children of Abraham.
|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 axe is laid into the root of the tree: 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 meat should do the same.'
|
|-
|12
|Then came also publicans to be baptized, and said unto him, Master, what shall we do?
|
|
|-
|13
|And he said unto them, Exact no more than that which is appointed you.
|
|
|-
|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.
|
|
|-
|15
|And as the people were in expectation, and all men mused in their hearts of John, whether he were the Christ, or not;
|
|
|-
|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:
|
|
|-
|17
|Whose fan is in his hand, and he will throughly purge his floor, and will gather the wheat into his garner; but the chaff he will burn with fire unquenchable.
|
|
|-
|18
|And many other things in his exhortation preached he unto the people.
|
|
|-
|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,
|
|
|-
|20
|Added yet this above all, that he shut up John 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,
|
|
|-
|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.
|
|
|-
|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,
|
|
|-
|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,
|
|
|-
|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,
|
|
|-
|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,
|
|
|-
|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,
|
|
|-
|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,
|
|
|-
|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,
|
|
|-
|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,
|
|
|-
|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,
|
|
|-
|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,
|
|
|-
|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,
|
|
|-
|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,
|
|
|-
|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,
|
|
|-
|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,
|
|
|-
|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,
|
|
|-
|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.
|
|
|}

==Chapter 4==

{| class="wikitable"
|-
!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,
|
|
|-
|2
|Being forty days tempted of the devil. And in those days he did eat nothing: and when they were ended, he afterward hungered.
|
|
|-
|3
|And the devil said unto him, If thou be the Son of God, command this stone that it be made bread.
|
|
|-
|4
|And Jesus answered him, saying, It is written, That man shall not live by bread alone, but by every word of God.
|
|
|-
|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.
|
|
|-
|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.
|
|
|-
|7
|If thou therefore wilt worship me, all shall be thine.
|
|
|-
|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.
|
|
|-
|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:
|
|
|-
|10
|For it is written, He shall give his angels charge over thee, to keep thee:
|
|
|-
|11
|And in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone.
|
|
|-
|12
|And Jesus answering said unto him, It is said, Thou shalt not tempt the Lord thy God.
|
|
|-
|13
|And when the devil had ended all the temptation, he departed from him for a season.
|
|
|-
|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.
|
|
|-
|15
|And he taught in their synagogues, being glorified of all.
|
|
|-
|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.
|
|
|-
|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,
|
|
|-
|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,
|
|
|-
|19
|To preach the acceptable year of the Lord.
|
|
|-
|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.
|
|
|-
|21
|And he began to say unto them, This day is this scripture fulfilled in your ears.
|
|
|-
|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?
|
|
|-
|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.
|
|
|-
|24
|And he said, Verily I say unto you, No prophet is accepted in his own country.
|
|
|-
|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;
|
|-
|26
|But unto none of them was Elias sent, save unto Sarepta, a city of Sidon, unto a woman that was a widow.
|
|
|-
|27
|And many lepers were in Israel in the time of Eliseus the prophet; and none of them was cleansed, saving Naaman the Syrian.
|
|
|-
|28
|And all they in the synagogue, when they heard these things, were filled with wrath,
|
|
|-
|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.
|
|
|-
|30
|But he passing through the midst of them went his way,
|
|-
|31
|And came down to Capernaum, a city of Galilee, and taught them on the sabbath days.
|
|
|-
|32
|And they were astonished at his doctrine: for his word was with 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,
|
|
|-
|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.
|
|
|-
|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.
|
|
|-
|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.
|
|
|-
|37
|And the fame of him went out into every place of the country round about.
|
|
|-
|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.
|
|
|-
|39
|And he stood over her, and rebuked the fever; and it left her: and immediately she arose and ministered unto 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.
|
|
|-
|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.
|
|
|-
|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.
|
|
|-
|43
|And he said unto them, I must preach the kingdom of God to other cities also: for therefore am I sent.
|
|
|-
|44
|And he preached in the synagogues of Galilee.
|
|
|}

==Chapter 5==

{| class="wikitable"
|-
!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,
|
|
|-
|2
|And saw two ships standing by the lake: but the fishermen were gone out of them, and were washing their nets.
|
|
|-
|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.
|
|
|-
|4
|Now when he had left speaking, he said unto Simon, Launch out into the deep, and let down your nets for a draught.
|
|
|-
|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.
|
|
|-
|6
|And when they had this done, they inclosed a great multitude of fishes: and their net brake.
|
|
|-
|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.
|
|
|-
|8
|When Simon Peter saw it, he fell down at Jesus' knees, saying, Depart from me; for I am a sinful man, O Lord.
|
|
|-
|9
|For he was astonished, and all that were with him, at the draught of the fishes which they had taken:
|
|
|-
|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.
|
|
|-
|11
|And when they had brought their ships to land, they forsook all, and followed 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.
|
|
|-
|13
|And he put forth his hand, and touched him, saying, I will: be thou clean. And immediately the leprosy departed from him.
|
|
|-
|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.
|
|
|-
|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.
|
|
|-
|16
|And he withdrew himself into the wilderness, and prayed.
|
|
|-
|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.
|
|
|-
|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.
|
|
|-
|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.
|
|
|-
|20
|And when he saw their faith, he said unto him, Man, thy sins are forgiven thee.
|
|
|-
|21
|And the scribes and the Pharisees began to reason, saying, Who is this which speaketh blasphemies? Who can forgive sins, but God alone?
|
|
|-
|22
|But when Jesus perceived their thoughts, he answering said unto them, What reason ye in your hearts?
|
|
|-
|23
|Whether is easier, to say, Thy sins be forgiven thee; or to say, Rise 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.
|
|
|-
|25
|And immediately he rose up before them, and took up that whereon he lay, and departed to his own house, glorifying God.
|
|
|-
|26
|And they were all amazed, and they glorified God, and were filled with fear, saying, We have seen strange things to day.
|
|
|-
|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.
|
|
|-
|28
|And he left all, rose up, and followed him.
|
|
|-
|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.
|
|
|-
|30
|But their scribes and Pharisees murmured against his disciples, saying, Why do ye eat and drink with publicans and sinners?
|
|
|-
|31
|And Jesus answering said unto them, They that are whole need not a physician; but they that are sick.
|
|
|-
|32
|I came not to call the righteous, but sinners to repentance.
|
|
|-
|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?
|
|
|-
|34
|And he said unto them, Can ye make the children of the bridechamber fast, while the bridegroom is with them?
|
|
|-
|35
|But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days.
|
|
|-
|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.
|
|
|-
|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.
|
|
|-
|38
|But new wine must be put into new bottles; and both are preserved.
|
|
|-
|39
|No man also having drunk old wine straightway desireth new: for he saith, The old is better.
|
|
|}

==Chapter 6==

{| class="wikitable"
|-
!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.
|
|-
|2
|And certain of the Pharisees said unto them, Why do ye that which is not lawful to do on the sabbath days?
|
|-
|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;
|
|-
|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?
|
|-
|5
|And he said unto them, That the Son of man is Lord also of the sabbath.
|
|-
|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.
|
|-
|7
|And the scribes and Pharisees watched him, whether he would heal on the sabbath day; that they might find an accusation against him.
|
|-
|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.
|
|-
|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?
|
|-
|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.
|
|-
|11
|And they were filled with madness; and communed one with another what they might do to Jesus.
|
|-
|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.
|
|-
|13
|And when it was day, he called unto him his disciples: and of them he chose twelve, whom also he named apostles;
|
|-
|14
|Simon, (whom he also 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,
|
|-
|16
|And Judas the brother of James, and Judas Iscariot, which also was the traitor.
|
|-
|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;
|
|-
|18
|And they that were vexed with unclean spirits: and they were healed.
|
|-
|19
|And the whole multitude sought to touch him: for there went virtue out of him, and healed them all.
|
|-
|20
|And he lifted up his eyes on his disciples, and said, Blessed be ye poor: for yours is the kingdom of God.
|
|-
|21
|Blessed are ye that hunger now: for ye shall be filled. Blessed are ye that weep now: for ye shall laugh.
|
|-
|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.
|
|-
|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.
|
|-
|24
|But woe unto you that are rich! for ye have received your consolation.
|
|-
|25
|Woe unto you that are full! for ye shall hunger. Woe unto you that laugh now! for ye shall mourn and weep.
|
|-
|26
|Woe unto you, when all men shall speak well of you! for so did their fathers to the false prophets.
|
|-
|27
|But I say unto you which hear, Love your enemies, do good to them which hate you,
|
|-
|28
|Bless them that curse you, and pray for them which despitefully use you.
|
|-
|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.
|
|-
|30
|Give to every man that asketh of thee; and of him that taketh away thy goods ask them not again.
|
|-
|31
|And as ye would that men should do to you, do ye also to them likewise.
|
|-
|32
|For if ye love them which love you, what thank have ye? for sinners also love those that 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.
|
|-
|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.
|
|-
|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.
|
|-
|36
|Be ye therefore merciful, as your Father also 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:
|
|-
|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.
|
|-
|39
|And he spake a parable unto them, Can the blind lead the blind? shall they not both fall into the ditch?
|
|-
|40
|The disciple is not above his master: but every one that is perfect shall be as his master.
|
|-
|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?
|
|-
|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.
|
|-
|43
|For a good tree bringeth not forth corrupt fruit; neither doth a corrupt tree bring forth 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.
|
|-
|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.
|
|-
|46
|And why call ye me, Lord, Lord, and do not the things which I say?
|
|-
|47
|Whosoever cometh to me, and heareth my sayings, and doeth them, I will shew you to whom he is like:
|
|-
|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.
|
|-
|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.
|
|
|}

==Chapter 7==

{| class="wikitable"
|-
!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.
|
|
|-
|2
|And a certain centurion's servant, who was dear unto him, was sick, and ready to die.
|
|
|-
|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.
|
|
|-
|4
|And when they came to Jesus, they besought him instantly, saying, That he was worthy for whom he should do this:
|
|
|-
|5
|For he loveth our nation, and he hath built us a synagogue.
|
|
|-
|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:
|
|
|-
|7
|Wherefore neither thought I myself worthy to come unto thee: but say in a word, and my servant 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.
|
|
|-
|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.
|
|
|-
|10
|And they that were sent, returning to the house, found the servant whole that had been sick.
|
|
|-
|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.
|
|
|-
|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.
|
|
|-
|13
|And when the Lord saw her, he had compassion on her, and said unto her, Weep not.
|
|
|-
|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.
|
|
|-
|15
|And he that was dead sat up, and began to speak. And he delivered him 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.
|
|
|-
|17
|And this rumour of him went forth throughout all Judaea, and throughout all the region round about.
|
|
|-
|18
|And the disciples of John shewed him of all these things.
|
|
|-
|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?
|
|
|-
|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?
|
|
|-
|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.
|
|
|-
|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.
|
|
|-
|23
|And blessed is he, whosoever shall not be offended in me.
|
|
|-
|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 shaken with the wind?
|
|
|-
|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.
|
|
|-
|26
|But what went ye out for to see? A prophet? Yea, I say unto you, and much 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.
|
|
|-
|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.
|
|
|-
|29
|And all the people that heard him, and the publicans, justified God, being baptized with the baptism of John.
|
|
|-
|30
|But the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him.
|
|
|-
|31
|And the Lord said, Whereunto then shall I liken the men of this generation? and 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.
|
|
|-
|33
|For John the Baptist came neither eating bread nor drinking wine; and ye say, He hath a devil.
|
|
|-
|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!
|
|
|-
|35
|But wisdom is justified of all her children.
|
|
|-
|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.
|
|
|-
|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,
|
|
|-
|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.
|
|
|-
|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.
|
|
|-
|40
|And Jesus answering said unto him, Simon, I have somewhat to say unto thee. And he saith, Master, say on.
|
|
|-
|41
|There was a certain creditor which had two debtors: the one owed five hundred pence, and the other fifty.
|
|
|-
|42
|And when they had nothing to pay, he frankly forgave them both. Tell me therefore, which of them will love him most?
|
|
|-
|43
|Simon answered and said, I suppose that he, to whom he forgave most. And he said unto him, Thou hast rightly judged.
|
|
|-
|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.
|
|
|-
|45
|Thou gavest me no kiss: but this woman since the time I came in hath not ceased to kiss my feet.
|
|
|-
|46
|My head with oil thou didst not anoint: but this woman hath 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.
|
|
|-
|48
|And he said unto her, Thy sins are forgiven.
|
|
|-
|49
|And they that sat at meat with him began to say within themselves, Who is this that forgiveth sins also?
|
|
|-
|50
|And he said to the woman, Thy faith hath saved thee; go in peace.
|
|
|}

==Chapter 8==

{| class="wikitable"
|-
!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 reprimanded the wind and the waves, so that the wind stopped blowing and the waves calmed.
|
|-
|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 laughed at Him, knowing that the girl had died.
|
|-
|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.
|
|}

[[Luke 9-16 (Translated)]]

[[Category:Conservative Bible]]

Luke 1-8 (Translated)

2009-10-30T01:45:49Z

Cambrian: /* Chapter 2 */ this was a capitation tax - proper understanding is that people were counted in person as they paid, like a census - per TerryH

==Chapter 1==

{| class="wikitable"
|-
!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 since the beginning of the Church
|
|-
|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 angle, "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 complected, 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 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 near the Sea of 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, Mary, for the Lord favors you and is with you. You are blessed among women."
|
|-
|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 trouble, 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, for you are favored by 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.
|
|-
|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 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 baby jumped in her womb, and Elisabeth was filled with the Divine Guide.
|
|-
|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 infant son.
|
|-
|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.
|
|-
|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==

{| class="wikitable"
|-
!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.
|At this time, Caeser Augustus sent out a decree that all the world should be counted in the census.
|ἀπογράφεσθαι refers to a capitation tax here, more like a census than a pure tax as people were required to be counted as they paid it in person.
|-
|2
|(And this taxing was first made when Cyrenius was governor of Syria.)
|This was after the first census, made when Cyrenius was governor of Syria.
|
|-
|3
|And all went to be taxed, every one into his own city.
|And every man went to be counted, each to the city of his birth.
|A word for word translation would be, "to his own city," but the city of one's birth is precisely what this means.
|-
|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 Bethlehem, the city of his ancestor David,
|
|-
|5
|To be taxed with Mary his espoused wife, being great with child.
|to be counted with his fiancée Mary, whose child was nearly ready for birth.
|don't dilute reference to unborn child here
|-
|6
|And so it was, that, while they were there, the days were accomplished that she should be delivered.
|And so it was 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 trough for animals, because there was no room for them in the inn.
|
|-
|8
|And there were in the same country shepherds abiding in the field, keeping watch over their flock by night.
|Near the city, 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.
|
|-
|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 joy to all the world.
|
|-
|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.
|
|-
|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 when you find the infant wrapped in blankets lying in a trough for animals."
|
|-
|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 a great many other angels praising God, and saying,
|
|-
|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 and good will among men."
|
|-
|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.
|After the angels left, the shepherds talked among themselves and decided to go to Bethlehem to see the child.
|
|-
|16
|And they came with haste, and found Mary, and Joseph, and the babe lying in a manger.
|And quickly they found Mary, and Joseph, and the infant lying in the animal 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."
|"give thanks" to explain the sacrifice?
|-
|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.
|Holy Ghost here -> 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 Divine Guide had revealed to him that he would not die until he had seen the Messiah sent by the Lord.
|Using Divine Guide for Holy Spirit/Ghost as suggested elsewhere.
|-
|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 "Divine Guide" 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 pass away with peace of mind, as You command.
|the English word "peace" now means "anti-war"; this reference to "peace" really means "peace of mind" so translate it that way
|-
|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 to enlighten the non-believers, and the glory of the people of Israel.
|
|-
|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.
|and your heart will ache with pain over it; but 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 prophet, Anna, the daughter of Phanuel of the tribe of Aser, was quite elderly, having been married for seven years after her virginity
|avoid feminist rendition of "prophetess" and its 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 daily observed all of the customs.
|
|-
|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==

{| class="wikitable"
|-
!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,
|It was the fifteenth year of the reign of Emperor Tiberius. 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.
|During the reign of Annas and Caiaphas as 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;
|He worked the entire Jordan valley, preaching baptism in 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.
|Isaiah's prophesy explained this: "Here is the voice of a man in the desert, 'Prepare a route for the Lord and straighten his pathway straight.
|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;
|
|
|-
|6
|And all flesh shall 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?
|
|
|-
|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.
|
|
|-
|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.
|
|
|-
|10
|And the people asked him, saying, What shall 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.
|
|
|-
|12
|Then came also publicans to be baptized, and said unto him, Master, what shall we do?
|
|
|-
|13
|And he said unto them, Exact no more than that which is appointed you.
|
|
|-
|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.
|
|
|-
|15
|And as the people were in expectation, and all men mused in their hearts of John, whether he were the Christ, or not;
|
|
|-
|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:
|
|
|-
|17
|Whose fan is in his hand, and he will throughly purge his floor, and will gather the wheat into his garner; but the chaff he will burn with fire unquenchable.
|
|
|-
|18
|And many other things in his exhortation preached he unto the people.
|
|
|-
|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,
|
|
|-
|20
|Added yet this above all, that he shut up John 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,
|
|
|-
|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.
|
|
|-
|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,
|
|
|-
|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,
|
|
|-
|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,
|
|
|-
|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,
|
|
|-
|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,
|
|
|-
|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,
|
|
|-
|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,
|
|
|-
|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,
|
|
|-
|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,
|
|
|-
|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,
|
|
|-
|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,
|
|
|-
|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,
|
|
|-
|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,
|
|
|-
|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,
|
|
|-
|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,
|
|
|-
|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.
|
|
|}

==Chapter 4==

{| class="wikitable"
|-
!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,
|
|
|-
|2
|Being forty days tempted of the devil. And in those days he did eat nothing: and when they were ended, he afterward hungered.
|
|
|-
|3
|And the devil said unto him, If thou be the Son of God, command this stone that it be made bread.
|
|
|-
|4
|And Jesus answered him, saying, It is written, That man shall not live by bread alone, but by every word of God.
|
|
|-
|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.
|
|
|-
|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.
|
|
|-
|7
|If thou therefore wilt worship me, all shall be thine.
|
|
|-
|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.
|
|
|-
|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:
|
|
|-
|10
|For it is written, He shall give his angels charge over thee, to keep thee:
|
|
|-
|11
|And in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone.
|
|
|-
|12
|And Jesus answering said unto him, It is said, Thou shalt not tempt the Lord thy God.
|
|
|-
|13
|And when the devil had ended all the temptation, he departed from him for a season.
|
|
|-
|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.
|
|
|-
|15
|And he taught in their synagogues, being glorified of all.
|
|
|-
|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.
|
|
|-
|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,
|
|
|-
|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,
|
|
|-
|19
|To preach the acceptable year of the Lord.
|
|
|-
|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.
|
|
|-
|21
|And he began to say unto them, This day is this scripture fulfilled in your ears.
|
|
|-
|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?
|
|
|-
|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.
|
|
|-
|24
|And he said, Verily I say unto you, No prophet is accepted in his own country.
|
|
|-
|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;
|
|-
|26
|But unto none of them was Elias sent, save unto Sarepta, a city of Sidon, unto a woman that was a widow.
|
|
|-
|27
|And many lepers were in Israel in the time of Eliseus the prophet; and none of them was cleansed, saving Naaman the Syrian.
|
|
|-
|28
|And all they in the synagogue, when they heard these things, were filled with wrath,
|
|
|-
|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.
|
|
|-
|30
|But he passing through the midst of them went his way,
|
|-
|31
|And came down to Capernaum, a city of Galilee, and taught them on the sabbath days.
|
|
|-
|32
|And they were astonished at his doctrine: for his word was with 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,
|
|
|-
|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.
|
|
|-
|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.
|
|
|-
|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.
|
|
|-
|37
|And the fame of him went out into every place of the country round about.
|
|
|-
|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.
|
|
|-
|39
|And he stood over her, and rebuked the fever; and it left her: and immediately she arose and ministered unto 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.
|
|
|-
|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.
|
|
|-
|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.
|
|
|-
|43
|And he said unto them, I must preach the kingdom of God to other cities also: for therefore am I sent.
|
|
|-
|44
|And he preached in the synagogues of Galilee.
|
|
|}

==Chapter 5==

{| class="wikitable"
|-
!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,
|
|
|-
|2
|And saw two ships standing by the lake: but the fishermen were gone out of them, and were washing their nets.
|
|
|-
|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.
|
|
|-
|4
|Now when he had left speaking, he said unto Simon, Launch out into the deep, and let down your nets for a draught.
|
|
|-
|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.
|
|
|-
|6
|And when they had this done, they inclosed a great multitude of fishes: and their net brake.
|
|
|-
|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.
|
|
|-
|8
|When Simon Peter saw it, he fell down at Jesus' knees, saying, Depart from me; for I am a sinful man, O Lord.
|
|
|-
|9
|For he was astonished, and all that were with him, at the draught of the fishes which they had taken:
|
|
|-
|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.
|
|
|-
|11
|And when they had brought their ships to land, they forsook all, and followed 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.
|
|
|-
|13
|And he put forth his hand, and touched him, saying, I will: be thou clean. And immediately the leprosy departed from him.
|
|
|-
|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.
|
|
|-
|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.
|
|
|-
|16
|And he withdrew himself into the wilderness, and prayed.
|
|
|-
|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.
|
|
|-
|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.
|
|
|-
|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.
|
|
|-
|20
|And when he saw their faith, he said unto him, Man, thy sins are forgiven thee.
|
|
|-
|21
|And the scribes and the Pharisees began to reason, saying, Who is this which speaketh blasphemies? Who can forgive sins, but God alone?
|
|
|-
|22
|But when Jesus perceived their thoughts, he answering said unto them, What reason ye in your hearts?
|
|
|-
|23
|Whether is easier, to say, Thy sins be forgiven thee; or to say, Rise 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.
|
|
|-
|25
|And immediately he rose up before them, and took up that whereon he lay, and departed to his own house, glorifying God.
|
|
|-
|26
|And they were all amazed, and they glorified God, and were filled with fear, saying, We have seen strange things to day.
|
|
|-
|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.
|
|
|-
|28
|And he left all, rose up, and followed him.
|
|
|-
|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.
|
|
|-
|30
|But their scribes and Pharisees murmured against his disciples, saying, Why do ye eat and drink with publicans and sinners?
|
|
|-
|31
|And Jesus answering said unto them, They that are whole need not a physician; but they that are sick.
|
|
|-
|32
|I came not to call the righteous, but sinners to repentance.
|
|
|-
|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?
|
|
|-
|34
|And he said unto them, Can ye make the children of the bridechamber fast, while the bridegroom is with them?
|
|
|-
|35
|But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days.
|
|
|-
|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.
|
|
|-
|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.
|
|
|-
|38
|But new wine must be put into new bottles; and both are preserved.
|
|
|-
|39
|No man also having drunk old wine straightway desireth new: for he saith, The old is better.
|
|
|}

==Chapter 6==

{| class="wikitable"
|-
!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.
|
|-
|2
|And certain of the Pharisees said unto them, Why do ye that which is not lawful to do on the sabbath days?
|
|-
|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;
|
|-
|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?
|
|-
|5
|And he said unto them, That the Son of man is Lord also of the sabbath.
|
|-
|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.
|
|-
|7
|And the scribes and Pharisees watched him, whether he would heal on the sabbath day; that they might find an accusation against him.
|
|-
|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.
|
|-
|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?
|
|-
|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.
|
|-
|11
|And they were filled with madness; and communed one with another what they might do to Jesus.
|
|-
|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.
|
|-
|13
|And when it was day, he called unto him his disciples: and of them he chose twelve, whom also he named apostles;
|
|-
|14
|Simon, (whom he also 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,
|
|-
|16
|And Judas the brother of James, and Judas Iscariot, which also was the traitor.
|
|-
|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;
|
|-
|18
|And they that were vexed with unclean spirits: and they were healed.
|
|-
|19
|And the whole multitude sought to touch him: for there went virtue out of him, and healed them all.
|
|-
|20
|And he lifted up his eyes on his disciples, and said, Blessed be ye poor: for yours is the kingdom of God.
|
|-
|21
|Blessed are ye that hunger now: for ye shall be filled. Blessed are ye that weep now: for ye shall laugh.
|
|-
|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.
|
|-
|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.
|
|-
|24
|But woe unto you that are rich! for ye have received your consolation.
|
|-
|25
|Woe unto you that are full! for ye shall hunger. Woe unto you that laugh now! for ye shall mourn and weep.
|
|-
|26
|Woe unto you, when all men shall speak well of you! for so did their fathers to the false prophets.
|
|-
|27
|But I say unto you which hear, Love your enemies, do good to them which hate you,
|
|-
|28
|Bless them that curse you, and pray for them which despitefully use you.
|
|-
|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.
|
|-
|30
|Give to every man that asketh of thee; and of him that taketh away thy goods ask them not again.
|
|-
|31
|And as ye would that men should do to you, do ye also to them likewise.
|
|-
|32
|For if ye love them which love you, what thank have ye? for sinners also love those that 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.
|
|-
|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.
|
|-
|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.
|
|-
|36
|Be ye therefore merciful, as your Father also 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:
|
|-
|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.
|
|-
|39
|And he spake a parable unto them, Can the blind lead the blind? shall they not both fall into the ditch?
|
|-
|40
|The disciple is not above his master: but every one that is perfect shall be as his master.
|
|-
|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?
|
|-
|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.
|
|-
|43
|For a good tree bringeth not forth corrupt fruit; neither doth a corrupt tree bring forth 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.
|
|-
|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.
|
|-
|46
|And why call ye me, Lord, Lord, and do not the things which I say?
|
|-
|47
|Whosoever cometh to me, and heareth my sayings, and doeth them, I will shew you to whom he is like:
|
|-
|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.
|
|-
|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.
|
|
|}

==Chapter 7==

{| class="wikitable"
|-
!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.
|
|
|-
|2
|And a certain centurion's servant, who was dear unto him, was sick, and ready to die.
|
|
|-
|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.
|
|
|-
|4
|And when they came to Jesus, they besought him instantly, saying, That he was worthy for whom he should do this:
|
|
|-
|5
|For he loveth our nation, and he hath built us a synagogue.
|
|
|-
|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:
|
|
|-
|7
|Wherefore neither thought I myself worthy to come unto thee: but say in a word, and my servant 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.
|
|
|-
|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.
|
|
|-
|10
|And they that were sent, returning to the house, found the servant whole that had been sick.
|
|
|-
|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.
|
|
|-
|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.
|
|
|-
|13
|And when the Lord saw her, he had compassion on her, and said unto her, Weep not.
|
|
|-
|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.
|
|
|-
|15
|And he that was dead sat up, and began to speak. And he delivered him 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.
|
|
|-
|17
|And this rumour of him went forth throughout all Judaea, and throughout all the region round about.
|
|
|-
|18
|And the disciples of John shewed him of all these things.
|
|
|-
|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?
|
|
|-
|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?
|
|
|-
|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.
|
|
|-
|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.
|
|
|-
|23
|And blessed is he, whosoever shall not be offended in me.
|
|
|-
|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 shaken with the wind?
|
|
|-
|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.
|
|
|-
|26
|But what went ye out for to see? A prophet? Yea, I say unto you, and much 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.
|
|
|-
|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.
|
|
|-
|29
|And all the people that heard him, and the publicans, justified God, being baptized with the baptism of John.
|
|
|-
|30
|But the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him.
|
|
|-
|31
|And the Lord said, Whereunto then shall I liken the men of this generation? and 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.
|
|
|-
|33
|For John the Baptist came neither eating bread nor drinking wine; and ye say, He hath a devil.
|
|
|-
|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!
|
|
|-
|35
|But wisdom is justified of all her children.
|
|
|-
|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.
|
|
|-
|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,
|
|
|-
|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.
|
|
|-
|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.
|
|
|-
|40
|And Jesus answering said unto him, Simon, I have somewhat to say unto thee. And he saith, Master, say on.
|
|
|-
|41
|There was a certain creditor which had two debtors: the one owed five hundred pence, and the other fifty.
|
|
|-
|42
|And when they had nothing to pay, he frankly forgave them both. Tell me therefore, which of them will love him most?
|
|
|-
|43
|Simon answered and said, I suppose that he, to whom he forgave most. And he said unto him, Thou hast rightly judged.
|
|
|-
|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.
|
|
|-
|45
|Thou gavest me no kiss: but this woman since the time I came in hath not ceased to kiss my feet.
|
|
|-
|46
|My head with oil thou didst not anoint: but this woman hath 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.
|
|
|-
|48
|And he said unto her, Thy sins are forgiven.
|
|
|-
|49
|And they that sat at meat with him began to say within themselves, Who is this that forgiveth sins also?
|
|
|-
|50
|And he said to the woman, Thy faith hath saved thee; go in peace.
|
|
|}

==Chapter 8==

{| class="wikitable"
|-
!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 reprimanded the wind and the waves, so that the wind stopped blowing and the waves calmed.
|
|-
|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 laughed at Him, knowing that the girl had died.
|
|-
|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.
|
|}

[[Luke 9-16 (Translated)]]

[[Category:Conservative Bible]]

Luke 1-8 (Translated)

2009-10-30T01:38:10Z

Cambrian: /* Chapter 3 */ conforming use of tetrach for Herod Antipas to TerryH's instructions; assuming use of governor is appropriate for procurator for Pilate; others are identified as tetrarchs in my books

==Chapter 1==

{| class="wikitable"
|-
!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 since the beginning of the Church
|
|-
|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 angle, "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 complected, 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 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 near the Sea of 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, Mary, for the Lord favors you and is with you. You are blessed among women."
|
|-
|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 trouble, 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, for you are favored by 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.
|
|-
|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 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 baby jumped in her womb, and Elisabeth was filled with the Divine Guide.
|
|-
|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 infant son.
|
|-
|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.
|
|-
|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==

{| class="wikitable"
|-
!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.
|At this time, Caeser Augustus sent out a decree that all the world should be taxed.
|
|-
|2
|(And this taxing was first made when Cyrenius was governor of Syria.)
|This was after the first taxing, made when Cyrenius was governor of Syria.
|
|-
|3
|And all went to be taxed, every one into his own city.
|And every man went to be taxed, each to the city of his birth.
|A word for word translation would be, "to his own city," but the city of one's birth is precisely what this means.
|-
|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 Bethlehem, the city of his ancestor David,
|
|-
|5
|To be taxed with Mary his espoused wife, being great with child.
|to be taxed with his fiancée Mary, whose child was nearly ready for birth.
|don't dilute reference to unborn child here
|-
|6
|And so it was, that, while they were there, the days were accomplished that she should be delivered.
|And so it was 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 trough for animals, because there was no room for them in the inn.
|
|-
|8
|And there were in the same country shepherds abiding in the field, keeping watch over their flock by night.
|Near the city, 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.
|
|-
|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 joy to all the world.
|
|-
|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.
|
|-
|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 when you find the infant wrapped in blankets lying in a trough for animals."
|
|-
|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 a great many other angels praising God, and saying,
|
|-
|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 and good will among men."
|
|-
|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.
|After the angels left, the shepherds talked among themselves and decided to go to Bethlehem to see the child.
|
|-
|16
|And they came with haste, and found Mary, and Joseph, and the babe lying in a manger.
|And quickly they found Mary, and Joseph, and the infant lying in the animal 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."
|"give thanks" to explain the sacrifice?
|-
|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.
|Holy Ghost here -> 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 Divine Guide had revealed to him that he would not die until he had seen the Messiah sent by the Lord.
|Using Divine Guide for Holy Spirit/Ghost as suggested elsewhere.
|-
|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 "Divine Guide" 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 pass away with peace of mind, as You command.
|the English word "peace" now means "anti-war"; this reference to "peace" really means "peace of mind" so translate it that way
|-
|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 to enlighten the non-believers, and the glory of the people of Israel.
|
|-
|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.
|and your heart will ache with pain over it; but 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 prophet, Anna, the daughter of Phanuel of the tribe of Aser, was quite elderly, having been married for seven years after her virginity
|avoid feminist rendition of "prophetess" and its 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 daily observed all of the customs.
|
|-
|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==

{| class="wikitable"
|-
!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,
|It was the fifteenth year of the reign of Emperor Tiberius. 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.
|During the reign of Annas and Caiaphas as 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;
|He worked the entire Jordan valley, preaching baptism in 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.
|Isaiah's prophesy explained this: "Here is the voice of a man in the desert, 'Prepare a route for the Lord and straighten his pathway straight.
|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;
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|6
|And all flesh shall see the salvation of God.
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|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?
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|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.
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|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.
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|10
|And the people asked him, saying, What shall we do then?
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|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.
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|12
|Then came also publicans to be baptized, and said unto him, Master, what shall we do?
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|13
|And he said unto them, Exact no more than that which is appointed you.
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|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.
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|-
|15
|And as the people were in expectation, and all men mused in their hearts of John, whether he were the Christ, or not;
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|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:
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|17
|Whose fan is in his hand, and he will throughly purge his floor, and will gather the wheat into his garner; but the chaff he will burn with fire unquenchable.
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|18
|And many other things in his exhortation preached he unto the people.
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|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,
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|20
|Added yet this above all, that he shut up John in prison.
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|21
|Now when all the people were baptized, it came to pass, that Jesus also being baptized, and praying, the heaven was opened,
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|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.
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|-
|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,
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|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,
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|-
|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,
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|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,
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|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,
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|-
|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,
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|-
|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,
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|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,
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|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,
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|-
|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,
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|-
|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,
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|-
|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,
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|-
|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,
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|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,
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|-
|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,
|
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|-
|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.
|
|
|}

==Chapter 4==

{| class="wikitable"
|-
!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,
|
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|-
|2
|Being forty days tempted of the devil. And in those days he did eat nothing: and when they were ended, he afterward hungered.
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|-
|3
|And the devil said unto him, If thou be the Son of God, command this stone that it be made bread.
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|-
|4
|And Jesus answered him, saying, It is written, That man shall not live by bread alone, but by every word of God.
|
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|-
|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.
|
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|-
|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.
|
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|-
|7
|If thou therefore wilt worship me, all shall be thine.
|
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|-
|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.
|
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|-
|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:
|
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|-
|10
|For it is written, He shall give his angels charge over thee, to keep thee:
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|11
|And in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone.
|
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|12
|And Jesus answering said unto him, It is said, Thou shalt not tempt the Lord thy God.
|
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|-
|13
|And when the devil had ended all the temptation, he departed from him for a season.
|
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|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.
|
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|-
|15
|And he taught in their synagogues, being glorified of all.
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|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.
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|-
|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,
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|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,
|
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|-
|19
|To preach the acceptable year of the Lord.
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|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.
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|21
|And he began to say unto them, This day is this scripture fulfilled in your ears.
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|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?
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|-
|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.
|
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|24
|And he said, Verily I say unto you, No prophet is accepted in his own country.
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|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;
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|26
|But unto none of them was Elias sent, save unto Sarepta, a city of Sidon, unto a woman that was a widow.
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|27
|And many lepers were in Israel in the time of Eliseus the prophet; and none of them was cleansed, saving Naaman the Syrian.
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|28
|And all they in the synagogue, when they heard these things, were filled with wrath,
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|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.
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|-
|30
|But he passing through the midst of them went his way,
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|31
|And came down to Capernaum, a city of Galilee, and taught them on the sabbath days.
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|32
|And they were astonished at his doctrine: for his word was with power.
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|33
|And in the synagogue there was a man, which had a spirit of an unclean devil, and cried out with a loud voice,
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|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.
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|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.
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|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.
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|37
|And the fame of him went out into every place of the country round about.
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|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.
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|39
|And he stood over her, and rebuked the fever; and it left her: and immediately she arose and ministered unto them.
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|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.
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|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.
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|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.
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|43
|And he said unto them, I must preach the kingdom of God to other cities also: for therefore am I sent.
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|44
|And he preached in the synagogues of Galilee.
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|}

==Chapter 5==

{| class="wikitable"
|-
!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,
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|-
|2
|And saw two ships standing by the lake: but the fishermen were gone out of them, and were washing their nets.
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|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.
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|4
|Now when he had left speaking, he said unto Simon, Launch out into the deep, and let down your nets for a draught.
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|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.
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|6
|And when they had this done, they inclosed a great multitude of fishes: and their net brake.
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|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.
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|8
|When Simon Peter saw it, he fell down at Jesus' knees, saying, Depart from me; for I am a sinful man, O Lord.
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|9
|For he was astonished, and all that were with him, at the draught of the fishes which they had taken:
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|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.
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|11
|And when they had brought their ships to land, they forsook all, and followed him.
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|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.
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|13
|And he put forth his hand, and touched him, saying, I will: be thou clean. And immediately the leprosy departed from him.
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|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.
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|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.
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|16
|And he withdrew himself into the wilderness, and prayed.
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|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.
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|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.
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|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.
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|20
|And when he saw their faith, he said unto him, Man, thy sins are forgiven thee.
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|21
|And the scribes and the Pharisees began to reason, saying, Who is this which speaketh blasphemies? Who can forgive sins, but God alone?
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|22
|But when Jesus perceived their thoughts, he answering said unto them, What reason ye in your hearts?
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|23
|Whether is easier, to say, Thy sins be forgiven thee; or to say, Rise up and walk?
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|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.
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|25
|And immediately he rose up before them, and took up that whereon he lay, and departed to his own house, glorifying God.
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|26
|And they were all amazed, and they glorified God, and were filled with fear, saying, We have seen strange things to day.
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|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.
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|28
|And he left all, rose up, and followed him.
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|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.
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|30
|But their scribes and Pharisees murmured against his disciples, saying, Why do ye eat and drink with publicans and sinners?
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|31
|And Jesus answering said unto them, They that are whole need not a physician; but they that are sick.
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|32
|I came not to call the righteous, but sinners to repentance.
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|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?
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|34
|And he said unto them, Can ye make the children of the bridechamber fast, while the bridegroom is with them?
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|35
|But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days.
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|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.
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|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.
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|38
|But new wine must be put into new bottles; and both are preserved.
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|39
|No man also having drunk old wine straightway desireth new: for he saith, The old is better.
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|}

==Chapter 6==

{| class="wikitable"
|-
!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.
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|-
|2
|And certain of the Pharisees said unto them, Why do ye that which is not lawful to do on the sabbath days?
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|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;
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|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?
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|5
|And he said unto them, That the Son of man is Lord also of the sabbath.
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|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.
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|7
|And the scribes and Pharisees watched him, whether he would heal on the sabbath day; that they might find an accusation against him.
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|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.
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|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?
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|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.
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|11
|And they were filled with madness; and communed one with another what they might do to Jesus.
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|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.
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|13
|And when it was day, he called unto him his disciples: and of them he chose twelve, whom also he named apostles;
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|14
|Simon, (whom he also named Peter,) and Andrew his brother, James and John, Philip and Bartholomew,
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|15
|Matthew and Thomas, James the son of Alphaeus, and Simon called Zelotes,
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|16
|And Judas the brother of James, and Judas Iscariot, which also was the traitor.
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|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;
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|18
|And they that were vexed with unclean spirits: and they were healed.
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|19
|And the whole multitude sought to touch him: for there went virtue out of him, and healed them all.
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|20
|And he lifted up his eyes on his disciples, and said, Blessed be ye poor: for yours is the kingdom of God.
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|21
|Blessed are ye that hunger now: for ye shall be filled. Blessed are ye that weep now: for ye shall laugh.
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|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.
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|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.
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|24
|But woe unto you that are rich! for ye have received your consolation.
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|25
|Woe unto you that are full! for ye shall hunger. Woe unto you that laugh now! for ye shall mourn and weep.
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|26
|Woe unto you, when all men shall speak well of you! for so did their fathers to the false prophets.
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|27
|But I say unto you which hear, Love your enemies, do good to them which hate you,
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|28
|Bless them that curse you, and pray for them which despitefully use you.
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|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.
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|30
|Give to every man that asketh of thee; and of him that taketh away thy goods ask them not again.
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|31
|And as ye would that men should do to you, do ye also to them likewise.
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|32
|For if ye love them which love you, what thank have ye? for sinners also love those that love them.
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|33
|And if ye do good to them which do good to you, what thank have ye? for sinners also do even the same.
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|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.
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|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.
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|36
|Be ye therefore merciful, as your Father also is merciful.
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|37
|Judge not, and ye shall not be judged: condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven:
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|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.
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|39
|And he spake a parable unto them, Can the blind lead the blind? shall they not both fall into the ditch?
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|40
|The disciple is not above his master: but every one that is perfect shall be as his master.
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|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?
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|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.
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|43
|For a good tree bringeth not forth corrupt fruit; neither doth a corrupt tree bring forth good fruit.
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|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.
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|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.
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|46
|And why call ye me, Lord, Lord, and do not the things which I say?
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|47
|Whosoever cometh to me, and heareth my sayings, and doeth them, I will shew you to whom he is like:
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|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.
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|-
|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.
|
|
|}

==Chapter 7==

{| class="wikitable"
|-
!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.
|
|
|-
|2
|And a certain centurion's servant, who was dear unto him, was sick, and ready to die.
|
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|-
|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.
|
|
|-
|4
|And when they came to Jesus, they besought him instantly, saying, That he was worthy for whom he should do this:
|
|
|-
|5
|For he loveth our nation, and he hath built us a synagogue.
|
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|-
|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:
|
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|-
|7
|Wherefore neither thought I myself worthy to come unto thee: but say in a word, and my servant 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.
|
|
|-
|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.
|
|
|-
|10
|And they that were sent, returning to the house, found the servant whole that had been sick.
|
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|-
|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.
|
|
|-
|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.
|
|
|-
|13
|And when the Lord saw her, he had compassion on her, and said unto her, Weep not.
|
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|-
|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.
|
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|-
|15
|And he that was dead sat up, and began to speak. And he delivered him to his mother.
|
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|-
|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.
|
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|-
|17
|And this rumour of him went forth throughout all Judaea, and throughout all the region round about.
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|-
|18
|And the disciples of John shewed him of all these things.
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|-
|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?
|
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|-
|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?
|
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|-
|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.
|
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|-
|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.
|
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|-
|23
|And blessed is he, whosoever shall not be offended in me.
|
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|-
|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 shaken with the wind?
|
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|-
|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.
|
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|-
|26
|But what went ye out for to see? A prophet? Yea, I say unto you, and much more than a prophet.
|
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|-
|27
|This is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee.
|
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|-
|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.
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|-
|29
|And all the people that heard him, and the publicans, justified God, being baptized with the baptism of John.
|
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|-
|30
|But the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him.
|
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|-
|31
|And the Lord said, Whereunto then shall I liken the men of this generation? and 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.
|
|
|-
|33
|For John the Baptist came neither eating bread nor drinking wine; and ye say, He hath a devil.
|
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|-
|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!
|
|
|-
|35
|But wisdom is justified of all her children.
|
|
|-
|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.
|
|
|-
|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,
|
|
|-
|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.
|
|
|-
|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.
|
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|-
|40
|And Jesus answering said unto him, Simon, I have somewhat to say unto thee. And he saith, Master, say on.
|
|
|-
|41
|There was a certain creditor which had two debtors: the one owed five hundred pence, and the other fifty.
|
|
|-
|42
|And when they had nothing to pay, he frankly forgave them both. Tell me therefore, which of them will love him most?
|
|
|-
|43
|Simon answered and said, I suppose that he, to whom he forgave most. And he said unto him, Thou hast rightly judged.
|
|
|-
|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.
|
|
|-
|45
|Thou gavest me no kiss: but this woman since the time I came in hath not ceased to kiss my feet.
|
|
|-
|46
|My head with oil thou didst not anoint: but this woman hath 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.
|
|
|-
|48
|And he said unto her, Thy sins are forgiven.
|
|
|-
|49
|And they that sat at meat with him began to say within themselves, Who is this that forgiveth sins also?
|
|
|-
|50
|And he said to the woman, Thy faith hath saved thee; go in peace.
|
|
|}

==Chapter 8==

{| class="wikitable"
|-
!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 reprimanded the wind and the waves, so that the wind stopped blowing and the waves calmed.
|
|-
|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 laughed at Him, knowing that the girl had died.
|
|-
|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.
|
|}

[[Luke 9-16 (Translated)]]

[[Category:Conservative Bible]]

Acts 10-19 (Translated)

2009-10-30T01:31:03Z

Cambrian: /* Chapter 13 */ clarifying meaning of tetrarch as king for Agrippa I per email w/ TerryH

==Chapter 10==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|There was a certain man in Caesarea called Cornelius, a centurion of the band called the Italian band,
|
|
|-
|2
|A devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God alway.
|
|
|-
|3
|He saw in a vision evidently about the ninth hour of the day an angel of God coming in to him, and saying unto him, Cornelius.
|
|
|-
|4
|And when he looked on him, he was afraid, and said, What is it, Lord? And he said unto him, Thy prayers and thine alms are come up for a memorial before God.
|
|
|-
|5
|And now send men to Joppa, and call for one Simon, whose surname is Peter:
|
|
|-
|6
|He lodgeth with one Simon a tanner, whose house is by the sea side: he shall tell thee what thou oughtest to do.
|
|
|-
|7
|And when the angel which spake unto Cornelius was departed, he called two of his household servants, and a devout soldier of them that waited on him continually;
|
|
|-
|8
|And when he had declared all these things unto them, he sent them to Joppa.
|
|
|-
|9
|On the morrow, as they went on their journey, and drew nigh unto the city, Peter went up upon the housetop to pray about the sixth hour:
|
|
|-
|10
|And he became very hungry, and would have eaten: but while they made ready, he fell into a trance,
|
|
|-
|11
|And saw heaven opened, and a certain vessel descending unto him, as it had been a great sheet knit at the four corners, and let down to the earth:
|
|
|-
|12
|Wherein were all manner of fourfooted beasts of the earth, and wild beasts, and creeping things, and fowls of the air.
|
|
|-
|13
|And there came a voice to him, Rise, Peter; kill, and eat.
|
|
|-
|14
|But Peter said, Not so, Lord; for I have never eaten any thing that is common or unclean.
|
|
|-
|15
|And the voice spake unto him again the second time, What God hath cleansed, that call not thou common.
|
|
|-
|16
|This was done thrice: and the vessel was received up again into heaven.
|
|
|-
|17
|Now while Peter doubted in himself what this vision which he had seen should mean, behold, the men which were sent from Cornelius had made inquiry for Simon's house, and stood before the gate,
|
|
|-
|18
|And called, and asked whether Simon, which was surnamed Peter, were lodged there.
|
|
|-
|19
|While Peter thought on the vision, the Spirit said unto him, Behold, three men seek thee.
|
|
|-
|20
|Arise therefore, and get thee down, and go with them, doubting nothing: for I have sent them.
|
|
|-
|21
|Then Peter went down to the men which were sent unto him from Cornelius; and said, Behold, I am he whom ye seek: what is the cause wherefore ye are come?
|
|
|-
|22
|And they said, Cornelius the centurion, a just man, and one that feareth God, and of good report among all the nation of the Jews, was warned from God by an holy angel to send for thee into his house, and to hear words of thee.
|
|
|-
|23
|Then called he them in, and lodged them. And on the morrow Peter went away with them, and certain brethren from Joppa accompanied him.
|
|
|-
|24
|And the morrow after they entered into Caesarea. And Cornelius waited for them, and had called together his kinsmen and near friends.
|
|
|-
|25
|And as Peter was coming in, Cornelius met him, and fell down at his feet, and worshipped him.
|
|
|-
|26
|But Peter took him up, saying, Stand up; I myself also am a man.
|
|
|-
|27
|And as he talked with him, he went in, and found many that were come together.
|
|
|-
|28
|And he said unto them, Ye know how that it is an unlawful thing for a man that is a Jew to keep company, or come unto one of another nation; but God hath shewed me that I should not call any man common or unclean.
|
|
|-
|29
|Therefore came I unto you without gainsaying, as soon as I was sent for: I ask therefore for what intent ye have sent for me?
|
|
|-
|30
|And Cornelius said, Four days ago I was fasting until this hour; and at the ninth hour I prayed in my house, and, behold, a man stood before me in bright clothing,
|
|
|-
|31
|And said, Cornelius, thy prayer is heard, and thine alms are had in remembrance in the sight of God.
|
|
|-
|32
|Send therefore to Joppa, and call hither Simon, whose surname is Peter; he is lodged in the house of one Simon a tanner by the sea side: who, when he cometh, shall speak unto thee.
|
|
|-
|33
|Immediately therefore I sent to thee; and thou hast well done that thou art come. Now therefore are we all here present before God, to hear all things that are commanded thee of God.
|
|
|-
|34
|Then Peter opened his mouth, and said, Of a truth I perceive that God is no respecter of persons:
|
|
|-
|35
|But in every nation he that feareth him, and worketh righteousness, is accepted with him.
|
|
|-
|36
|The word which God sent unto the children of Israel, preaching peace by Jesus Christ: (he is Lord of all:)
|
|
|-
|37
|That word, I say, ye know, which was published throughout all Judaea, and began from Galilee, after the baptism which John preached;
|
|
|-
|38
|How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him.
|
|
|-
|39
|And we are witnesses of all things which he did both in the land of the Jews, and in Jerusalem; whom they slew and hanged on a tree:
|
|
|-
|40
|Him God raised up the third day, and shewed him openly;
|
|
|-
|41
|Not to all the people, but unto witnesses chosen before of God, even to us, who did eat and drink with him after he rose from the dead.
|
|
|-
|42
|And he commanded us to preach unto the people, and to testify that it is he which was ordained of God to be the Judge of quick and dead.
|
|
|-
|43
|To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins.
|
|
|-
|44
|While Peter yet spake these words, the Holy Ghost fell on all them which heard the word.
|
|
|-
|45
|And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost.
|
|
|-
|46
|For they heard them speak with tongues, and magnify God. Then answered Peter,
|
|
|-
|47
|Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we?
|
|
|-
|48
|And he commanded them to be baptized in the name of the Lord. Then prayed they him to tarry certain days.
|
|
|}

==Chapter 11==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|And the apostles and brethren that were in Judaea heard that the Gentiles had also received the word of God.
|
|
|-
|2
|And when Peter was come up to Jerusalem, they that were of the circumcision contended with him,
|
|
|-
|3
|Saying, Thou wentest in to men uncircumcised, and didst eat with them.
|
|
|-
|4
|But Peter rehearsed the matter from the beginning, and expounded it by order unto them, saying,
|
|
|-
|5
|I was in the city of Joppa praying: and in a trance I saw a vision, A certain vessel descend, as it had been a great sheet, let down from heaven by four corners; and it came even to me:
|
|
|-
|6
|Upon the which when I had fastened mine eyes, I considered, and saw fourfooted beasts of the earth, and wild beasts, and creeping things, and fowls of the air.
|
|
|-
|7
|And I heard a voice saying unto me, Arise, Peter; slay and eat.
|
|
|-
|8
|But I said, Not so, Lord: for nothing common or unclean hath at any time entered into my mouth.
|
|
|-
|9
|But the voice answered me again from heaven, What God hath cleansed, that call not thou common.
|
|
|-
|10
|And this was done three times: and all were drawn up again into heaven.
|
|
|-
|11
|And, behold, immediately there were three men already come unto the house where I was, sent from Caesarea unto me.
|
|
|-
|12
|And the spirit bade me go with them, nothing doubting. Moreover these six brethren accompanied me, and we entered into the man's house:
|
|
|-
|13
|And he shewed us how he had seen an angel in his house, which stood and said unto him, Send men to Joppa, and call for Simon, whose surname is Peter;
|
|
|-
|14
|Who shall tell thee words, whereby thou and all thy house shall be saved.
|
|
|-
|15
|And as I began to speak, the Holy Ghost fell on them, as on us at the beginning.
|
|
|-
|16
|Then remembered I the word of the Lord, how that he said, John indeed baptized with water; but ye shall be baptized with the Holy Ghost.
|
|
|-
|17
|Forasmuch then as God gave them the like gift as he did unto us, who believed on the Lord Jesus Christ; what was I, that I could withstand God?
|
|
|-
|18
|When they heard these things, they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life.
|
|
|-
|19
|Now they which were scattered abroad upon the persecution that arose about Stephen travelled as far as Phenice, and Cyprus, and Antioch, preaching the word to none but unto the Jews only.
|
|
|-
|20
|And some of them were men of Cyprus and Cyrene, which, when they were come to Antioch, spake unto the Grecians, preaching the Lord Jesus.
|
|
|-
|21
|And the hand of the Lord was with them: and a great number believed, and turned unto the Lord.
|
|
|-
|22
|Then tidings of these things came unto the ears of the church which was in Jerusalem: and they sent forth Barnabas, that he should go as far as Antioch.
|
|
|-
|23
|Who, when he came, and had seen the grace of God, was glad, and exhorted them all, that with purpose of heart they would cleave unto the Lord.
|
|
|-
|24
|For he was a good man, and full of the Holy Ghost and of faith: and much people was added unto the Lord.
|
|
|-
|25
|Then departed Barnabas to Tarsus, for to seek Saul:
|
|
|-
|26
|And when he had found him, he brought him unto Antioch. And it came to pass, that a whole year they assembled themselves with the church, and taught much people. And the disciples were called Christians first in Antioch.
|
|
|-
|27
|And in these days came prophets from Jerusalem unto Antioch.
|
|
|-
|28
|And there stood up one of them named Agabus, and signified by the spirit that there should be great dearth throughout all the world: which came to pass in the days of Claudius Caesar.
|
|
|-
|29
|Then the disciples, every man according to his ability, determined to send relief unto the brethren which dwelt in Judaea:
|
|
|-
|30
|Which also they did, and sent it to the elders by the hands of Barnabas and Saul.
|
|
|}

==Chapter 12==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|Now about that time Herod the king stretched forth his hands to vex certain of the church.
|
|
|-
|2
|And he killed James the brother of John with the sword.
|
|
|-
|3
|And because he saw it pleased the Jews, he proceeded further to take Peter also. (Then were the days of unleavened bread.)
|
|
|-
|4
|And when he had apprehended him, he put him in prison, and delivered him to four quaternions of soldiers to keep him; intending after Easter to bring him forth to the people.
|
|
|-
|5
|Peter therefore was kept in prison: but prayer was made without ceasing of the church unto God for him.
|
|
|-
|6
|And when Herod would have brought him forth, the same night Peter was sleeping between two soldiers, bound with two chains: and the keepers before the door kept the prison.
|
|
|-
|7
|And, behold, the angel of the Lord came upon him, and a light shined in the prison: and he smote Peter on the side, and raised him up, saying, Arise up quickly. And his chains fell off from his hands.
|
|
|-
|8
|And the angel said unto him, Gird thyself, and bind on thy sandals. And so he did. And he saith unto him, Cast thy garment about thee, and follow me.
|
|
|-
|9
|And he went out, and followed him; and wist not that it was true which was done by the angel; but thought he saw a vision.
|
|
|-
|10
|When they were past the first and the second ward, they came unto the iron gate that leadeth unto the city; which opened to them of his own accord: and they went out, and passed on through one street; and forthwith the angel departed from him.
|
|
|-
|11
|And when Peter was come to himself, he said, Now I know of a surety, that the Lord hath sent his angel, and hath delivered me out of the hand of Herod, and from all the expectation of the people of the Jews.
|
|
|-
|12
|And when he had considered the thing, he came to the house of Mary the mother of John, whose surname was Mark; where many were gathered together praying.
|
|
|-
|13
|And as Peter knocked at the door of the gate, a damsel came to hearken, named Rhoda.
|
|
|-
|14
|And when she knew Peter's voice, she opened not the gate for gladness, but ran in, and told how Peter stood before the gate.
|
|
|-
|15
|And they said unto her, Thou art mad. But she constantly affirmed that it was even so. Then said they, It is his angel.
|
|
|-
|16
|But Peter continued knocking: and when they had opened the door, and saw him, they were astonished.
|
|
|-
|17
|But he, beckoning unto them with the hand to hold their peace, declared unto them how the Lord had brought him out of the prison. And he said, Go shew these things unto James, and to the brethren. And he departed, and went into another place.
|
|
|-
|18
|Now as soon as it was day, there was no small stir among the soldiers, what was become of Peter.
|
|
|-
|19
|And when Herod had sought for him, and found him not, he examined the keepers, and commanded that they should be put to death. And he went down from Judaea to Caesarea, and there abode.
|
|
|-
|20
|And Herod was highly displeased with them of Tyre and Sidon: but they came with one accord to him, and, having made Blastus the king's chamberlain their friend, desired peace; because their country was nourished by the king's country.
|
|
|-
|21
|And upon a set day Herod, arrayed in royal apparel, sat upon his throne, and made an oration unto them.
|
|
|-
|22
|And the people gave a shout, saying, It is the voice of a god, and not of a man.
|
|
|-
|23
|And immediately the angel of the Lord smote him, because he gave not God the glory: and he was eaten of worms, and gave up the ghost.
|
|
|-
|24
|But the word of God grew and multiplied.
|
|
|-
|25
|And Barnabas and Saul returned from Jerusalem, when they had fulfilled their ministry, and took with them John, whose surname was Mark.
|
|
|}

==Chapter 13==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|Now there were in the church that was at Antioch certain prophets and teachers; as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with Herod the tetrarch, and Saul.
|There were certain prophets and teachers at the church in Antioch, such as Barnabas, Simeon, who was also called Niger, Lucius of Cyrene, Manaen, who was raised with King Herod, and Saul.
|Herod Agrippa I is identified here as τετραάρχου, however his role was that of king following his effort to reunited the four parts of King Herod the Great's kingdom split by Rome.
|-
|2
|As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them.
|As they served in the Holy Spirit's ministry and fasted, the Holy Ghost said "I appoint Barnabas and Saul for the work for which I called them."
|The KJV here omits the meaning of λειτουργούντων (to serve) and the traditional meaning of πνεῦμα τὸ ἅγιον (the most holy breath), which is not God (θεοῦ), but the Holy Spirit (the third person of the Triune God). Separate is an archaic translation of Ἀφορίσατε; appoint is more sensible to the reader.
|-
|3
|And when they had fasted and prayed, and laid their hands on them, they sent them away.
|And they departed after they fasted, prayed, and laid their hands on themselves.
|ἐπιθέντες τὰς χεῖρας αὐτοῖς is commonly translated as "laid their hands upon them," which is preserved because it has taken on its own idiomatic meaning English speaking Christians.
|-
|4
|So they, being sent forth by the Holy Ghost, departed unto Seleucia; and from thence they sailed to Cyprus.
|They having been sent forth by the Holy Spirit, they went to Seleucia and sailed to Cyprus
|Updating "having been sent forth" for the Greek "they consequently having been sent forth" (retaining progressive).
|-
|5
|And when they were at Salamis, they preached the word of God in the synagogues of the Jews: and they had also John to their minister.
|And when they were at Salamis, they preached the Word of God in the synagogues of the Jews: and they had John as their preacher.
|"Word of God" here is λόγον τοῦ θεοῦ, another reference to Truth (logos - λόγος).
|-
|6
|And when they had gone through the isle unto Paphos, they found a certain sorcerer, a false prophet, a Jew, whose name was Bar-jesus:
|
|
|-
|7
|Which was with the deputy of the country, Sergius Paulus, a prudent man; who called for Barnabas and Saul, and desired to hear the word of God.
|
|
|-
|8
|But Elymas the sorcerer (for so is his name by interpretation) withstood them, seeking to turn away the deputy from the faith.
|
|
|-
|9
|Then Saul, (who also is called Paul,) filled with the Holy Ghost, set his eyes on him,
|
|
|-
|10
|And said, O full of all subtilty and all mischief, thou child of the devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord?
|
|
|-
|11
|And now, behold, the hand of the Lord is upon thee, and thou shalt be blind, not seeing the sun for a season. And immediately there fell on him a mist and a darkness; and he went about seeking some to lead him by the hand.
|
|
|-
|12
|Then the deputy, when he saw what was done, believed, being astonished at the doctrine of the Lord.
|
|
|-
|13
|Now when Paul and his company loosed from Paphos, they came to Perga in Pamphylia: and John departing from them returned to Jerusalem.
|
|
|-
|14
|But when they departed from Perga, they came to Antioch in Pisidia, and went into the synagogue on the sabbath day, and sat down.
|
|
|-
|15
|And after the reading of the law and the prophets the rulers of the synagogue sent unto them, saying, Ye men and brethren, if ye have any word of exhortation for the people, say on.
|
|
|-
|16
|Then Paul stood up, and beckoning with his hand said, Men of Israel, and ye that fear God, give audience.
|
|
|-
|17
|The God of this people of Israel chose our fathers, and exalted the people when they dwelt as strangers in the land of Egypt, and with an high arm brought he them out of it.
|
|
|-
|18
|And about the time of forty years suffered he their manners in the wilderness.
|
|
|-
|19
|And when he had destroyed seven nations in the land of Chanaan, he divided their land to them by lot.
|
|
|-
|20
|And after that he gave unto them judges about the space of four hundred and fifty years, until Samuel the prophet.
|
|
|-
|21
|And afterward they desired a king: and God gave unto them Saul the son of Cis, a man of the tribe of Benjamin, by the space of forty years.
|
|
|-
|22
|And when he had removed him, he raised up unto them David to be their king; to whom also he gave testimony, and said, I have found David the son of Jesse, a man after mine own heart, which shall fulfil all my will.
|
|
|-
|23
|Of this man's seed hath God according to his promise raised unto Israel a Saviour, Jesus:
|
|
|-
|24
|When John had first preached before his coming the baptism of repentance to all the people of Israel.
|
|
|-
|25
|And as John fulfilled his course, he said, Whom think ye that I am? I am not he. But, behold, there cometh one after me, whose shoes of his feet I am not worthy to loose.
|
|
|-
|26
|Men and brethren, children of the stock of Abraham, and whosoever among you feareth God, to you is the word of this salvation sent.
|
|
|-
|27
|For they that dwell at Jerusalem, and their rulers, because they knew him not, nor yet the voices of the prophets which are read every sabbath day, they have fulfilled them in condemning him.
|
|
|-
|28
|And though they found no cause of death in him, yet desired they Pilate that he should be slain.
|
|
|-
|29
|And when they had fulfilled all that was written of him, they took him down from the tree, and laid him in a sepulchre.
|
|
|-
|30
|But God raised him from the dead:
|
|
|-
|31
|And he was seen many days of them which came up with him from Galilee to Jerusalem, who are his witnesses unto the people.
|
|
|-
|32
|And we declare unto you glad tidings, how that the promise which was made unto the fathers,
|
|
|-
|33
|God hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is also written in the second psalm, Thou art my Son, this day have I begotten thee.
|
|
|-
|34
|And as concerning that he raised him up from the dead, now no more to return to corruption, he said on this wise, I will give you the sure mercies of David.
|
|
|-
|35
|Wherefore he saith also in another psalm, Thou shalt not suffer thine Holy One to see corruption.
|
|
|-
|36
|For David, after he had served his own generation by the will of God, fell on sleep, and was laid unto his fathers, and saw corruption:
|
|
|-
|37
|But he, whom God raised again, saw no corruption.
|
|
|-
|38
|Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins:
|
|
|-
|39
|And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses.
|
|
|-
|40
|Beware therefore, lest that come upon you, which is spoken of in the prophets;
|
|
|-
|41
|Behold, ye despisers, and wonder, and perish: for I work a work in your days, a work which ye shall in no wise believe, though a man declare it unto you.
|
|
|-
|42
|And when the Jews were gone out of the synagogue, the Gentiles besought that these words might be preached to them the next sabbath.
|
|
|-
|43
|Now when the congregation was broken up, many of the Jews and religious proselytes followed Paul and Barnabas: who, speaking to them, persuaded them to continue in the grace of God.
|
|
|-
|44
|And the next sabbath day came almost the whole city together to hear the word of God.
|
|
|-
|45
|But when the Jews saw the multitudes, they were filled with envy, and spake against those things which were spoken by Paul, contradicting and blaspheming.
|
|
|-
|46
|Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles.
|
|
|-
|47
|For so hath the Lord commanded us, saying, I have set thee to be a light of the Gentiles, that thou shouldest be for salvation unto the ends of the earth.
|
|
|-
|48
|And when the Gentiles heard this, they were glad, and glorified the word of the Lord: and as many as were ordained to eternal life believed.
|
|
|-
|49
|And the word of the Lord was published throughout all the region.
|
|
|-
|50
|But the Jews stirred up the devout and honourable women, and the chief men of the city, and raised persecution against Paul and Barnabas, and expelled them out of their coasts.
|
|
|-
|51
|But they shook off the dust of their feet against them, and came unto Iconium.
|
|
|-
|52
|And the disciples were filled with joy, and with the Holy Ghost.
|
|
|}

==Chapter 14==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|And it came to pass in Iconium, that they went both together into the synagogue of the Jews, and so spake, that a great multitude both of the Jews and also of the Greeks believed.
|
|
|-
|2
|But the unbelieving Jews stirred up the Gentiles, and made their minds evil affected against the brethren.
|
|
|-
|3
|Long time therefore abode they speaking boldly in the Lord, which gave testimony unto the word of his grace, and granted signs and wonders to be done by their hands.
|
|
|-
|4
|But the multitude of the city was divided: and part held with the Jews, and part with the apostles.
|
|
|-
|5
|And when there was an assault made both of the Gentiles, and also of the Jews with their rulers, to use them despitefully, and to stone them,
|
|
|-
|6
|They were ware of it, and fled unto Lystra and Derbe, cities of Lycaonia, and unto the region that lieth round about:
|
|
|-
|7
|And there they preached the gospel.
|
|
|-
|8
|And there sat a certain man at Lystra, impotent in his feet, being a cripple from his mother's womb, who never had walked:
|
|
|-
|9
|The same heard Paul speak: who stedfastly beholding him, and perceiving that he had faith to be healed,
|
|
|-
|10
|Said with a loud voice, Stand upright on thy feet. And he leaped and walked.
|
|
|-
|11
|And when the people saw what Paul had done, they lifted up their voices, saying in the speech of Lycaonia, The gods are come down to us in the likeness of men.
|
|
|-
|12
|And they called Barnabas, Jupiter; and Paul, Mercurius, because he was the chief speaker.
|
|
|-
|13
|Then the priest of Jupiter, which was before their city, brought oxen and garlands unto the gates, and would have done sacrifice with the people.
|
|
|-
|14
|Which when the apostles, Barnabas and Paul, heard of, they rent their clothes, and ran in among the people, crying out,
|
|
|-
|15
|And saying, Sirs, why do ye these things? We also are men of like passions with you, and preach unto you that ye should turn from these vanities unto the living God, which made heaven, and earth, and the sea, and all things that are therein:
|
|
|-
|16
|Who in times past suffered all nations to walk in their own ways.
|
|
|-
|17
|Nevertheless he left not himself without witness, in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness.
|
|
|-
|18
|And with these sayings scarce restrained they the people, that they had not done sacrifice unto them.
|
|
|-
|19
|And there came thither certain Jews from Antioch and Iconium, who persuaded the people, and, having stoned Paul, drew him out of the city, supposing he had been dead.
|
|
|-
|20
|Howbeit, as the disciples stood round about him, he rose up, and came into the city: and the next day he departed with Barnabas to Derbe.
|
|
|-
|21
|And when they had preached the gospel to that city, and had taught many, they returned again to Lystra, and to Iconium, and Antioch,
|
|
|-
|22
|Confirming the souls of the disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God.
|
|
|-
|23
|And when they had ordained them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they believed.
|
|
|-
|24
|And after they had passed throughout Pisidia, they came to Pamphylia.
|
|
|-
|25
|And when they had preached the word in Perga, they went down into Attalia:
|
|
|-
|26
|And thence sailed to Antioch, from whence they had been recommended to the grace of God for the work which they fulfilled.
|
|
|-
|27
|And when they were come, and had gathered the church together, they rehearsed all that God had done with them, and how he had opened the door of faith unto the Gentiles.
|
|
|-
|28
|And there they abode long time with the disciples.
|
|
|}

==Chapter 15==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|And certain men which came down from Judaea taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved.
|
|
|-
|2
|When therefore Paul and Barnabas had no small dissension and disputation with them, they determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question.
|
|
|-
|3
|And being brought on their way by the church, they passed through Phenice and Samaria, declaring the conversion of the Gentiles: and they caused great joy unto all the brethren.
|
|
|-
|4
|And when they were come to Jerusalem, they were received of the church, and of the apostles and elders, and they declared all things that God had done with them.
|
|
|-
|5
|But there rose up certain of the sect of the Pharisees which believed, saying, That it was needful to circumcise them, and to command them to keep the law of Moses.
|
|
|-
|6
|And the apostles and elders came together for to consider of this matter.
|
|
|-
|7
|And when there had been much disputing, Peter rose up, and said unto them, Men and brethren, ye know how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe.
|
|
|-
|8
|And God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as he did unto us;
|
|
|-
|9
|And put no difference between us and them, purifying their hearts by faith.
|
|
|-
|10
|Now therefore why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear?
|
|
|-
|11
|But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they.
|
|
|-
|12
|Then all the multitude kept silence, and gave audience to Barnabas and Paul, declaring what miracles and wonders God had wrought among the Gentiles by them.
|
|
|-
|13
|And after they had held their peace, James answered, saying, Men and brethren, hearken unto me:
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|-
|14
|Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name.
|
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|-
|15
|And to this agree the words of the prophets; as it is written,
|
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|-
|16
|After this I will return, and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up:
|
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|-
|17
|That the residue of men might seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord, who doeth all these things.
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|-
|18
|Known unto God are all his works from the beginning of the world.
|
|
|-
|19
|Wherefore my sentence is, that we trouble not them, which from among the Gentiles are turned to God:
|
|
|-
|20
|But that we write unto them, that they abstain from pollutions of idols, and from fornication, and from things strangled, and from blood.
|
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|-
|21
|For Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath day.
|
|
|-
|22
|Then pleased it the apostles and elders, with the whole church, to send chosen men of their own company to Antioch with Paul and Barnabas; namely, Judas surnamed Barsabas, and Silas, chief men among the brethren:
|
|
|-
|23
|And they wrote letters by them after this manner; The apostles and elders and brethren send greeting unto the brethren which are of the Gentiles in Antioch and Syria and Cilicia:
|
|
|-
|24
|Forasmuch as we have heard, that certain which went out from us have troubled you with words, subverting your souls, saying, Ye must be circumcised, and keep the law: to whom we gave no such commandment:
|
|
|-
|25
|It seemed good unto us, being assembled with one accord, to send chosen men unto you with our beloved Barnabas and Paul,
|
|
|-
|26
|Men that have hazarded their lives for the name of our Lord Jesus Christ.
|
|
|-
|27
|We have sent therefore Judas and Silas, who shall also tell you the same things by mouth.
|
|
|-
|28
|For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things;
|
|
|-
|29
|That ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication: from which if ye keep yourselves, ye shall do well. Fare ye well.
|
|
|-
|30
|So when they were dismissed, they came to Antioch: and when they had gathered the multitude together, they delivered the epistle:
|
|
|-
|31
|Which when they had read, they rejoiced for the consolation.
|
|
|-
|32
|And Judas and Silas, being prophets also themselves, exhorted the brethren with many words, and confirmed them.
|
|
|-
|33
|And after they had tarried there a space, they were let go in peace from the brethren unto the apostles.
|
|
|-
|34
|Notwithstanding it pleased Silas to abide there still.
|
|
|-
|35
|Paul also and Barnabas continued in Antioch, teaching and preaching the word of the Lord, with many others also.
|
|
|-
|36
|And some days after Paul said unto Barnabas, Let us go again and visit our brethren in every city where we have preached the word of the Lord, and see how they do.
|
|
|-
|37
|And Barnabas determined to take with them John, whose surname was Mark.
|
|
|-
|38
|But Paul thought not good to take him with them, who departed from them from Pamphylia, and went not with them to the work.
|
|
|-
|39
|And the contention was so sharp between them, that they departed asunder one from the other: and so Barnabas took Mark, and sailed unto Cyprus;
|
|
|-
|40
|And Paul chose Silas, and departed, being recommended by the brethren unto the grace of God.
|
|
|-
|41
|And he went through Syria and Cilicia, confirming the churches.
|
|
|}

==Chapter 16==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|Then came he to Derbe and Lystra: and, behold, a certain disciple was there, named Timotheus, the son of a certain woman, which was a Jewess, and believed; but his father was a Greek:
|
|
|-
|2
|Which was well reported of by the brethren that were at Lystra and Iconium.
|
|
|-
|3
|Him would Paul have to go forth with him; and took and circumcised him because of the Jews which were in those quarters: for they knew all that his father was a Greek.
|
|
|-
|4
|And as they went through the cities, they delivered them the decrees for to keep, that were ordained of the apostles and elders which were at Jerusalem.
|
|
|-
|5
|And so were the churches established in the faith, and increased in number daily.
|
|
|-
|6
|Now when they had gone throughout Phrygia and the region of Galatia, and were forbidden of the Holy Ghost to preach the word in Asia,
|
|
|-
|7
|After they were come to Mysia, they assayed to go into Bithynia: but the Spirit suffered them not.
|
|
|-
|8
|And they passing by Mysia came down to Troas.
|
|
|-
|9
|And a vision appeared to Paul in the night; There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us.
|
|
|-
|10
|And after he had seen the vision, immediately we endeavored to go into Macedonia, assuredly gathering that the Lord had called us for to preach the gospel unto them.
|
|
|-
|11
|Therefore loosing from Troas, we came with a straight course to Samothracia, and the next day to Neapolis;
|
|
|-
|12
|And from thence to Philippi, which is the chief city of that part of Macedonia, and a colony: and we were in that city abiding certain days.
|
|
|-
|13
|And on the sabbath we went out of the city by a river side, where prayer was wont to be made; and we sat down, and spake unto the women which resorted thither.
|
|
|-
|14
|And a certain woman named Lydia, a seller of purple, of the city of Thyatira, which worshipped God, heard us: whose heart the Lord opened, that she attended unto the things which were spoken of Paul.
|
|
|-
|15
|And when she was baptized, and her household, she besought us, saying, If ye have judged me to be faithful to the Lord, come into my house, and abide there. And she constrained us.
|
|
|-
|16
|And it came to pass, as we went to prayer, a certain damsel possessed with a spirit of divination met us, which brought her masters much gain by soothsaying:
|
|
|-
|17
|The same followed Paul and us, and cried, saying, These men are the servants of the most high God, which shew unto us the way of salvation.
|
|
|-
|18
|And this did she many days. But Paul, being grieved, turned and said to the spirit, I command thee in the name of Jesus Christ to come out of her. And he came out the same hour.
|
|
|-
|19
|And when her masters saw that the hope of their gains was gone, they caught Paul and Silas, and drew them into the marketplace unto the rulers,
|
|
|-
|20
|And brought them to the magistrates, saying, These men, being Jews, do exceedingly trouble our city,
|
|
|-
|21
|And teach customs, which are not lawful for us to receive, neither to observe, being Romans.
|
|
|-
|22
|And the multitude rose up together against them: and the magistrates rent off their clothes, and commanded to beat them.
|
|
|-
|23
|And when they had laid many stripes upon them, they cast them into prison, charging the jailor to keep them safely:
|
|
|-
|24
|Who, having received such a charge, thrust them into the inner prison, and made their feet fast in the stocks.
|
|
|-
|25
|And at midnight Paul and Silas prayed, and sang praises unto God: and the prisoners heard them.
|
|
|-
|26
|And suddenly there was a great earthquake, so that the foundations of the prison were shaken: and immediately all the doors were opened, and every one's bands were loosed.
|
|
|-
|27
|And the keeper of the prison awaking out of his sleep, and seeing the prison doors open, he drew out his sword, and would have killed himself, supposing that the prisoners had been fled.
|
|
|-
|28
|But Paul cried with a loud voice, saying, Do thyself no harm: for we are all here.
|
|
|-
|29
|Then he called for a light, and sprang in, and came trembling, and fell down before Paul and Silas,
|
|
|-
|30
|And brought them out, and said, Sirs, what must I do to be saved?
|
|
|-
|31
|And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house.
|
|
|-
|32
|And they spake unto him the word of the Lord, and to all that were in his house.
|
|
|-
|33
|And he took them the same hour of the night, and washed their stripes; and was baptized, he and all his, straightway.
|
|
|-
|34
|And when he had brought them into his house, he set meat before them, and rejoiced, believing in God with all his house.
|
|
|-
|35
|And when it was day, the magistrates sent the serjeants, saying, Let those men go.
|
|
|-
|36
|And the keeper of the prison told this saying to Paul, The magistrates have sent to let you go: now therefore depart, and go in peace.
|
|
|-
|37
|But Paul said unto them, They have beaten us openly uncondemned, being Romans, and have cast us into prison; and now do they thrust us out privily? nay verily; but let them come themselves and fetch us out.
|
|
|-
|38
|And the serjeants told these words unto the magistrates: and they feared, when they heard that they were Romans.
|
|
|-
|39
|And they came and besought them, and brought them out, and desired them to depart out of the city.
|
|
|-
|40
|And they went out of the prison, and entered into the house of Lydia and when they had seen the brethren, they comforted them, and departed.
|
|
|}

==Chapter 17==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where was a synagogue of the Jews:
|
|
|-
|2
|And Paul, as his manner was, went in unto them, and three sabbath days reasoned with them out of the scriptures,
|
|
|-
|3
|Opening and alleging, that Christ must needs have suffered, and risen again from the dead; and that this Jesus, whom I preach unto you, is Christ.
|
|
|-
|4
|And some of them believed, and consorted with Paul and Silas; and of the devout Greeks a great multitude, and of the chief women not a few.
|
|
|-
|5
|But the Jews which believed not, moved with envy, took unto them certain lewd fellows of the baser sort, and gathered a company, and set all the city on an uproar, and assaulted the house of Jason, and sought to bring them out to the people.
|
|
|-
|6
|And when they found them not, they drew Jason and certain brethren unto the rulers of the city, crying, These that have turned the world upside down are come hither also;
|
|
|-
|7
|Whom Jason hath received: and these all do contrary to the decrees of Caesar, saying that there is another king, one Jesus.
|
|
|-
|8
|And they troubled the people and the rulers of the city, when they heard these things.
|
|
|-
|9
|And when they had taken security of Jason, and of the other, they let them go.
|
|
|-
|10
|And the brethren immediately sent away Paul and Silas by night unto Berea: who coming thither went into the synagogue of the Jews.
|
|
|-
|11
|These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so.
|
|
|-
|12
|Therefore many of them believed; also of honourable women which were Greeks, and of men, not a few.
|
|
|-
|13
|But when the Jews of Thessalonica had knowledge that the word of God was preached of Paul at Berea, they came thither also, and stirred up the people.
|
|
|-
|14
|And then immediately the brethren sent away Paul to go as it were to the sea: but Silas and Timotheus abode there still.
|
|
|-
|15
|And they that conducted Paul brought him unto Athens: and receiving a commandment unto Silas and Timotheus for to come to him with all speed, they departed.
|
|
|-
|16
|Now while Paul waited for them at Athens, his spirit was stirred in him, when he saw the city wholly given to idolatry.
|
|
|-
|17
|Therefore disputed he in the synagogue with the Jews, and with the devout persons, and in the market daily with them that met with him.
|
|
|-
|18
|Then certain philosophers of the Epicureans, and of the Stoicks, encountered him. And some said, What will this babbler say? other some, He seemeth to be a setter forth of strange gods: because he preached unto them Jesus, and the resurrection.
|
|
|-
|19
|And they took him, and brought him unto Areopagus, saying, May we know what this new doctrine, whereof thou speakest, is?
|
|
|-
|20
|For thou bringest certain strange things to our ears: we would know therefore what these things mean.
|
|
|-
|21
|(For all the Athenians and strangers which were there spent their time in nothing else, but either to tell, or to hear some new thing.)
|
|
|-
|22
|Then Paul stood in the midst of Mars' hill, and said, Ye men of Athens, I perceive that in all things ye are too superstitious.
|
|
|-
|23
|For as I passed by, and beheld your devotions, I found an altar with this inscription, TO THE UNKNOWN GOD. Whom therefore ye ignorantly worship, him declare I unto you.
|
|
|-
|24
|God that made the world and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands;
|
|
|-
|25
|Neither is worshipped with men's hands, as though he needed any thing, seeing he giveth to all life, and breath, and all things;
|
|
|-
|26
|And hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation;
|
|
|-
|27
|That they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us:
|
|
|-
|28
|For in him we live, and move, and have our being; as certain also of your own poets have said, For we are also his offspring.
|
|
|-
|29
|Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man's device.
|
|
|-
|30
|And the times of this ignorance God winked at; but now commandeth all men every where to repent:
|
|
|-
|31
|Because he hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead.
|
|
|-
|32
|And when they heard of the resurrection of the dead, some mocked: and others said, We will hear thee again of this matter.
|
|
|-
|33
|So Paul departed from among them.
|
|
|-
|34
|Howbeit certain men clave unto him, and believed: among the which was Dionysius the Areopagite, and a woman named Damaris, and others with them.
|
|
|}

==Chapter 18==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|After these things Paul departed from Athens, and came to Corinth;
|
|
|-
|2
|And found a certain Jew named Aquila, born in Pontus, lately come from Italy, with his wife Priscilla; (because that Claudius had commanded all Jews to depart from Rome:) and came unto them.
|
|
|-
|3
|And because he was of the same craft, he abode with them, and wrought: for by their occupation they were tentmakers.
|
|
|-
|4
|And he reasoned in the synagogue every sabbath, and persuaded the Jews and the Greeks.
|
|
|-
|5
|And when Silas and Timotheus were come from Macedonia, Paul was pressed in the spirit, and testified to the Jews that Jesus was Christ.
|
|
|-
|6
|And when they opposed themselves, and blasphemed, he shook his raiment, and said unto them, Your blood be upon your own heads; I am clean: from henceforth I will go unto the Gentiles.
|
|
|-
|7
|And he departed thence, and entered into a certain man's house, named Justus, one that worshipped God, whose house joined hard to the synagogue.
|
|
|-
|8
|And Crispus, the chief ruler of the synagogue, believed on the Lord with all his house; and many of the Corinthians hearing believed, and were baptized.
|
|
|-
|9
|Then spake the Lord to Paul in the night by a vision, Be not afraid, but speak, and hold not thy peace:
|
|
|-
|10
|For I am with thee, and no man shall set on thee to hurt thee: for I have much people in this city.
|
|
|-
|11
|And he continued there a year and six months, teaching the word of God among them.
|
|
|-
|12
|And when Gallio was the deputy of Achaia, the Jews made insurrection with one accord against Paul, and brought him to the judgment seat,
|
|
|-
|13
|Saying, This fellow persuadeth men to worship God contrary to the law.
|
|
|-
|14
|And when Paul was now about to open his mouth, Gallio said unto the Jews, If it were a matter of wrong or wicked lewdness, O ye Jews, reason would that I should bear with you:
|
|
|-
|15
|But if it be a question of words and names, and of your law, look ye to it; for I will be no judge of such matters.
|
|
|-
|16
|And he drave them from the judgment seat.
|
|
|-
|17
|Then all the Greeks took Sosthenes, the chief ruler of the synagogue, and beat him before the judgment seat. And Gallio cared for none of those things.
|
|
|-
|18
|And Paul after this tarried there yet a good while, and then took his leave of the brethren, and sailed thence into Syria, and with him Priscilla and Aquila; having shorn his head in Cenchrea: for he had a vow.
|
|
|-
|19
|And he came to Ephesus, and left them there: but he himself entered into the synagogue, and reasoned with the Jews.
|
|
|-
|20
|When they desired him to tarry longer time with them, he consented not;
|
|
|-
|21
|But bade them farewell, saying, I must by all means keep this feast that cometh in Jerusalem: but I will return again unto you, if God will. And he sailed from Ephesus.
|
|
|-
|22
|And when he had landed at Caesarea, and gone up, and saluted the church, he went down to Antioch.
|
|
|-
|23
|And after he had spent some time there, he departed, and went over all the country of Galatia and Phrygia in order, strengthening all the disciples.
|
|
|-
|24
|And a certain Jew named Apollos, born at Alexandria, an eloquent man, and mighty in the scriptures, came to Ephesus.
|
|
|-
|25
|This man was instructed in the way of the Lord; and being fervent in the spirit, he spake and taught diligently the things of the Lord, knowing only the baptism of John.
|
|
|-
|26
|And he began to speak boldly in the synagogue: whom when Aquila and Priscilla had heard, they took him unto them, and expounded unto him the way of God more perfectly.
|
|
|-
|27
|And when he was disposed to pass into Achaia, the brethren wrote, exhorting the disciples to receive him: who, when he was come, helped them much which had believed through grace:
|
|
|-
|28
|For he mightily convinced the Jews, and that publickly, shewing by the scriptures that Jesus was Christ.
|
|
|}

==Chapter 19==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|And it came to pass, that, while Apollos was at Corinth, Paul having passed through the upper coasts came to Ephesus: and finding certain disciples,
|
|
|-
|2
|He said unto them, Have ye received the Holy Ghost since ye believed? And they said unto him, We have not so much as heard whether there be any Holy Ghost.
|
|
|-
|3
|And he said unto them, Unto what then were ye baptized? And they said, Unto John's baptism.
|
|
|-
|4
|Then said Paul, John verily baptized with the baptism of repentance, saying unto the people, that they should believe on him which should come after him, that is, on Christ Jesus.
|
|
|-
|5
|When they heard this, they were baptized in the name of the Lord Jesus.
|
|
|-
|6
|And when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied.
|
|
|-
|7
|And all the men were about twelve.
|
|
|-
|8
|And he went into the synagogue, and spake boldly for the space of three months, disputing and persuading the things concerning the kingdom of God.
|
|
|-
|9
|But when divers were hardened, and believed not, but spake evil of that way before the multitude, he departed from them, and separated the disciples, disputing daily in the school of one Tyrannus.
|
|
|-
|10
|And this continued by the space of two years; so that all they which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks.
|
|
|-
|11
|And God wrought special miracles by the hands of Paul:
|
|
|-
|12
|So that from his body were brought unto the sick handkerchiefs or aprons, and the diseases departed from them, and the evil spirits went out of them.
|
|
|-
|13
|Then certain of the vagabond Jews, exorcists, took upon them to call over them which had evil spirits the name of the Lord Jesus, saying, We adjure you by Jesus whom Paul preacheth.
|
|
|-
|14
|And there were seven sons of one Sceva, a Jew, and chief of the priests, which did so.
|
|
|-
|15
|And the evil spirit answered and said, Jesus I know, and Paul I know; but who are ye?
|
|
|-
|16
|And the man in whom the evil spirit was leaped on them, and overcame them, and prevailed against them, so that they fled out of that house naked and wounded.
|
|
|-
|17
|And this was known to all the Jews and Greeks also dwelling at Ephesus; and fear fell on them all, and the name of the Lord Jesus was magnified.
|
|
|-
|18
|And many that believed came, and confessed, and shewed their deeds.
|
|
|-
|19
|Many of them also which used curious arts brought their books together, and burned them before all men: and they counted the price of them, and found it fifty thousand pieces of silver.
|
|
|-
|20
|So mightily grew the word of God and prevailed.
|
|
|-
|21
|After these things were ended, Paul purposed in the spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem, saying, After I have been there, I must also see Rome.
|
|
|-
|22
|So he sent into Macedonia two of them that ministered unto him, Timotheus and Erastus; but he himself stayed in Asia for a season.
|
|
|-
|23
|And the same time there arose no small stir about that way.
|
|
|-
|24
|For a certain man named Demetrius, a silversmith, which made silver shrines for Diana, brought no small gain unto the craftsmen;
|
|
|-
|25
|Whom he called together with the workmen of like occupation, and said, Sirs, ye know that by this craft we have our wealth.
|
|
|-
|26
|Moreover ye see and hear, that not alone at Ephesus, but almost throughout all Asia, this Paul hath persuaded and turned away much people, saying that they be no gods, which are made with hands:
|
|
|-
|27
|So that not only this our craft is in danger to be set at nought; but also that the temple of the great goddess Diana should be despised, and her magnificence should be destroyed, whom all Asia and the world worshippeth.
|
|
|-
|28
|And when they heard these sayings, they were full of wrath, and cried out, saying, Great is Diana of the Ephesians.
|
|
|-
|29
|And the whole city was filled with confusion: and having caught Gaius and Aristarchus, men of Macedonia, Paul's companions in travel, they rushed with one accord into the theatre.
|
|
|-
|30
|And when Paul would have entered in unto the people, the disciples suffered him not.
|
|
|-
|31
|And certain of the chief of Asia, which were his friends, sent unto him, desiring him that he would not adventure himself into the theatre.
|
|
|-
|32
|Some therefore cried one thing, and some another: for the assembly was confused; and the more part knew not wherefore they were come together.
|
|
|-
|33
|And they drew Alexander out of the multitude, the Jews putting him forward. And Alexander beckoned with the hand, and would have made his defence unto the people.
|
|
|-
|34
|But when they knew that he was a Jew, all with one voice about the space of two hours cried out, Great is Diana of the Ephesians.
|
|
|-
|35
|And when the townclerk had appeased the people, he said, Ye men of Ephesus, what man is there that knoweth not how that the city of the Ephesians is a worshipper of the great goddess Diana, and of the image which fell down from Jupiter?
|
|
|-
|36
|Seeing then that these things cannot be spoken against, ye ought to be quiet, and to do nothing rashly.
|
|
|-
|37
|For ye have brought hither these men, which are neither robbers of churches, nor yet blasphemers of your goddess.
|
|
|-
|38
|Wherefore if Demetrius, and the craftsmen which are with him, have a matter against any man, the law is open, and there are deputies: let them implead one another.
|
|
|-
|39
|But if ye inquire any thing concerning other matters, it shall be determined in a lawful assembly.
|
|
|-
|40
|For we are in danger to be called in question for this day's uproar, there being no cause whereby we may give an account of this concourse.
|
|
|-
|41
|And when he had thus spoken, he dismissed the assembly.
|
|
|}

[[Acts 20-28 (Translated)]]

[[Category:Conservative Bible]]

Luke 9-16 (Translated)

2009-10-30T01:26:24Z

Cambrian: /* Chapter 9 */ replacing tetrarch for Herod Antipas per email w/ TerryH

==Chapter 9==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|Then he called his twelve disciples together, and gave them power and authority over all devils, and to cure diseases.
|Then Jesus called his twelve best students together, and gave them the power and authority to expel demons and to cure disease.
|The Greek is δαιμονια, which means demons, not the Devil.
|-
|2
|And he sent them to preach the kingdom of God, and to heal the sick.
|He sent them to proclaim the kingdom of God and to heal to sick.
|
|-
|3
|And he said unto them, Take nothing for your journey, neither staves, nor scrip, neither bread, neither money; neither have two coats apiece.
|He said to them, “Take nothing but the barest of essentials on your travels, not a stick, bag, food, money or a spare coat.
|
|-
|4
|And whatsoever house ye enter into, there abide, and thence depart.
|And whatever house you enter, stay there until you leave that town.
|
|-
|5
|And whosoever will not receive you, when ye go out of that city, shake off the very dust from your feet for a testimony against them.
|If the people will not let you stay, when you leave the city, shake the dust off your feet as evidence.”
|
|-
|6
|And they departed, and went through the towns, preaching the gospel, and healing every where.
|So they departed, going through all the towns, spreading the good news and healing everywhere.
|I think spreading is probably better than the stilted 'proclaiming'
|-
|7
|Now Herod the tetrarch heard of all that was done by him: and he was perplexed, because that it was said of some, that John was risen from the dead;
|Now [[Herod Antipas]], tetrarch of the region, heard about everything Jesus had done, and he was confused, because some said that John the Baptist had risen from the dead,
|
|-
|8
|And of some, that Elias had appeared; and of others, that one of the old prophets was risen again.
|some that [[Elijah]] had reappeared, and others that another of the ancient prophets had been resurrected
|
|-
|9
|And Herod said, John have I beheaded: but who is this, of whom I hear such things? And he desired to see him.
|And Herod said, “I had [[John the Baptist]] executed, but who is this man I hear all these things about, then?” And he wanted to see Him.
|
|-
|10
|And the apostles, when they were returned, told him all that they had done. And he took them, and went aside privately into a desert place belonging to the city called Bethsaida.
|When His students returned to Jesus, they told Him everything they had done. Then He took them with Him, and they went privately into the desert near the city of Bethsaida.
|
|-
|11
|And the people, when they knew it, followed him: and he received them, and spake unto them of the kingdom of God, and healed them that had need of healing.
|The people, when they discovered this, followed Him there, and so He met them, and spoke to them about the Kingdom of God, and healed those of them that were unwell.
|
|-
|12
|And when the day began to wear away, then came the twelve, and said unto him, Send the multitude away, that they may go into the towns and country round about, and lodge, and get victuals: for we are here in a desert place.
|As the day drew to an end, His twelve best students came up to Him, and said, “Send the crowd away, so that they can go into the settlements near here, to find food and a place to sleep, because we are in a desert here.”
|
|-
|13
|But he said unto them, Give ye them to eat. And they said, We have no more but five loaves and two fishes; except we should go and buy meat for all this people.
|But He said to them, “Give them something to eat.” And they said, “We have only five loaves of bread and two fish, unless we were to go and buy food for everyone.”
|
|-
|14
|For they were about five thousand men. And he said to his disciples, Make them sit down by fifties in a company.
|For there were about five thousand men in that place. So Jesus said to His students, “Make them sit down in groups of fifty.”
|
|-
|15
|And they did so, and made them all sit down.
|So they made everyone sit down.
|
|-
|16
|Then he took the five loaves and the two fishes, and looking up to heaven, he blessed them, and brake, and gave to the disciples to set before the multitude.
|Then Jesus took the five loaves and the two fish, and while looking up to Heaven, blessed them, and then passed them to His students to give to the crowd.
|
|-
|17
|And they did eat, and were all filled: and there was taken up of fragments that remained to them twelve baskets.
|The whole crowd ate until they were satisfied, and the remains of the meal filled twelve baskets.
|
|-
|18
|And it came to pass, as he was alone praying, his disciples were with him: and he asked them, saying, Whom say the people that I am?
|When Jesus was away from the crowds, praying, and His best students were with Him, He asked them, “Who do the people say I am?”
|
|-
|19
|They answering said, John the Baptist; but some say, Elias; and others say, that one of the old prophets is risen again.
|They answered, “John the Baptist, but some say Elijah, and others one of the ancient prophets resurrected.”
|
|-
|20
|He said unto them, But whom say ye that I am? Peter answering said, The Christ of God.
|And He said to them, “But who do you say I am?” Peter answered, “The Messiah of God.”
|
|-
|21
|And he straitly charged them, and commanded them to tell no man that thing;
|Then Jesus warned and commanded them not to tell anyone this.
|
|-
|22
|Saying, The Son of man must suffer many things, and be rejected of the elders and chief priests and scribes, and be slain, and be raised the third day.
|Saying, “The Son of man must endure many things, and be rejected by the elders, chief priest and scribes, and be killed, and be resurrected on the third day.”
|’chief priests’ is easy to understand, but ‘elders’ and ‘scribes’ may not carry the original meaning to the modern reader.
|-
|23
|And he said to them all, If any man will come after me, let him deny himself, and take up his cross daily, and follow me.
|And He said to all of them, “If any man wants to come after me, he should deny himself, carry his cross daily, and follow me.
|
|-
|24
|For whosoever will save his life shall lose it: but whosoever will lose his life for my sake, the same shall save it.
|For whoever tries to save his life will lose it, but anyone who loses his life for me will save it.
|
|-
|25
|For what is a man advantaged, if he gain the whole world, and lose himself, or be cast away?
|For what benefit is it to a man, if he gains the whole world, but loses himself?
|
|-
|26
|For whosoever shall be ashamed of me and of my words, of him shall the Son of man be ashamed, when he shall come in his own glory, and in his Father's, and of the holy angels.
|For if anyone is ashamed of Me and My words, the Son of man will be ashamed of him, when He comes in His glory and the glory of His Father, and the glory of the holy angels.
|
|-
|27
|But I tell you of a truth, there be some standing here, which shall not taste of death, till they see the kingdom of God.
|But this is the truth, there are some standing here who will not die before the see the Kingdom of God.
|
|-
|28
|And it came to pass about an eight days after these sayings, he took Peter and John and James, and went up into a mountain to pray.
|About eight days after Jesus said this, He took Peter, John and James, and they went up onto a mountain to pray.
|
|-
|29
|And as he prayed, the fashion of his countenance was altered, and his raiment was white and glistering.
|As He prayed, His face seemed to change, and his clothing shone white.
|
|-
|30
|And, behold, there talked with him two men, which were Moses and Elias:
|And He spoke with two men, Moses and Elijah,
|
|-
|31
|Who appeared in glory, and spake of his decease which he should accomplish at Jerusalem.
|who appeared surrounded by splendour, and they spoke of His death, which was soon to occur in Jerusalem.
|
|-
|32
|But Peter and they that were with him were heavy with sleep: and when they were awake, they saw his glory, and the two men that stood with him.
|But Peter and the others with Him were asleep, and when they awoke, they saw His glory and the two men that were with Him.
|
|-
|33
|And it came to pass, as they departed from him, Peter said unto Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elias: not knowing what he said.
|As the men were leaving, Peter said to Jesus, “Teacher, it is good that we are here, let us build three shrines, one for You, one for Moses and one for Elijah,” for Peter did not know what he was saying.
|
|-
|34
|While he thus spake, there came a cloud, and overshadowed them: and they feared as they entered into the cloud.
|While Peter was speaking, a cloud appeared around them, and they were afraid as it covered them.
|
|-
|35
|And there came a voice out of the cloud, saying, This is my beloved Son: hear him.
|And a voice came out of the cloud, saying, “This is My beloved Son, listen to him.”
|
|-
|36
|And when the voice was past, Jesus was found alone. And they kept it close, and told no man in those days any of those things which they had seen.
|When the voice had spoken, they saw that Jesus was alone. The students kept this secret, and told no man what they had seen.
|
|-
|37
|And it came to pass, that on the next day, when they were come down from the hill, much people met him.
|The next day, when they had come down from the hill, a crowd of people came to meet Him.
|
|-
|38
|And, behold, a man of the company cried out, saying, Master, I beseech thee, look upon my son: for he is mine only child.
|One of the men called out, “Teacher, please, look at my son, because he is my only child.
|
|-
|39
|And, lo, a spirit taketh him, and he suddenly crieth out; and it teareth him that he foameth again, and bruising him hardly departeth from him.
|A demon enters him, and he suddenly cries, and it makes him foam at the mouth and injures him, and it hardly ever leaves him.
|
|-
|40
|And I besought thy disciples to cast him out; and they could not.
|I asked your students to expelled the demon, but they could not.”
|
|-
|41
|And Jesus answering said, O faithless and perverse generation, how long shall I be with you, and suffer you? Bring thy son hither.
|Jesus answered, “You unbelieving and disobedient generation, how long will I have to put up with you? Bring your son here.”
|
|-
|42
|And as he was yet a coming, the devil threw him down, and tare him. And Jesus rebuked the unclean spirit, and healed the child, and delivered him again to his father.
|So as he was coming, the demon threw him to the ground and injured him. And Jesus expelled the demon, healed the child, and gave him back to his father.
|
|-
|43
|And they were all amazed at the mighty power of God. But while they wondered every one at all things which Jesus did, he said unto his disciples,
|And the crowd were all amazed by the power of the Lord. But while they were astonished at what Jesus had done, He said to His students,
|
|-
|44
|Let these sayings sink down into your ears: for the Son of man shall be delivered into the hands of men.
|”Listen carefully to Me: The Son of man will be delivered into the power of men.”
|
|-
|45
|But they understood not this saying, and it was hid from them, that they perceived it not: and they feared to ask him of that saying.
|But they did not understand what He meant, and they were too afraid to ask Him.
|
|-
|46
|Then there arose a reasoning among them, which of them should be greatest.
|An argument started among the twelve best students of Jesus, about which one of them would be the greatest.
|
|-
|47
|And Jesus, perceiving the thought of their heart, took a child, and set him by him,
|Then Jesus, seeing what they were thinking, had a child stand beside Him.
|
|-
|48
|And said unto them, Whosoever shall receive this child in my name receiveth me: and whosoever shall receive me receiveth him that sent me: for he that is least among you all, the same shall be great.
|He said to them, “Whoever receives this child in My name receives Me, and whoever receives Me receives Him that sent Me. The one who is the least important of you, he will be the greatest.”
|
|-
|49
|And John answered and said, Master, we saw one casting out devils in thy name; and we forbad him, because he followeth not with us.
|And John answered, “Teacher, we saw a man expelling demons in Your name, and we ordered him to stop, because he did not follow You with us.”
|
|-
|50
|And Jesus said unto him, Forbid him not: for he that is not against us is for us.
|And Jesus replied, “Do not obstruct him, for anyone who is not against us is on our side.”
|
|-
|51
|And it came to pass, when the time was come that he should be received up, he stedfastly set his face to go to Jerusalem,
|As the time for Jesus to be received in Heaven grew near, He faithfully journeyed towards Jerusalem.
|
|-
|52
|And sent messengers before his face: and they went, and entered into a village of the Samaritans, to make ready for him.
|And He sent messengers ahead of Him, and they entered a village of Samaritans, to prepare it for Him.
|
|-
|53
|And they did not receive him, because his face was as though he would go to Jerusalem.
|However, the people of the village would not let Him stay, because He was going to Jerusalem.
|
|-
|54
|And when his disciples James and John saw this, they said, Lord, wilt thou that we command fire to come down from heaven, and consume them, even as Elias did?
|And James and John saw this, and asked, “Teacher, will you call fire down from Heaven to burn the village, like Elijah did?”
|
|-
|55
|But he turned, and rebuked them, and said, Ye know not what manner of spirit ye are of.
|But Jesus reprimanded them, saying, “You do not what kind of spirit you are,
|
|-
|56
|For the Son of man is not come to destroy men's lives, but to save them. And they went to another village.
|for the Son of man has not come to take men’s lives, but to save them.” And they went on to another village.
|
|-
|57
|And it came to pass, that, as they went in the way, a certain man said unto him, Lord, I will follow thee whithersoever thou goest.
|And as they were traveling, a man said to Jesus, “Teacher, I will follow you wherever you go.”
|
|-
|58
|And Jesus said unto him, Foxes have holes, and birds of the air have nests; but the Son of man hath not where to lay his head.
|And Jesus said to him, “Foxes have holes, birds have nests, but the Son of man has nowhere to sleep.”
|
|-
|59
|And he said unto another, Follow me. But he said, Lord, suffer me first to go and bury my father.
|And He said to another, “Follow me.” But the man said, “Teacher, allow me to bury my father first.”
|
|-
|60
|Jesus said unto him, Let the dead bury their dead: but go thou and preach the kingdom of God.
|And Jesus said to him, “Let the dead bury the dead, but you should go and proclaim the kingdom of God.”
|
|-
|61
|And another also said, Lord, I will follow thee; but let me first go bid them farewell, which are at home at my house.
|And another said, “Teacher, I will follow you, but let me go and say goodbye to my family.
|
|-
|62
|And Jesus said unto him, No man, having put his hand to the plough, and looking back, is fit for the kingdom of God.
|And Jesus said to him, “No man, who first starts to plough, and then looks back is worthy of the Kingdom of God.”
|
|}

==Chapter 10==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|After these things the Lord appointed other seventy also, and sent them two and two before his face into every city and place, whither he himself would come.
|After this, the Lord sent another seventy out, in pairs, to go before Him into every city or village which He would travel through.
|
|-
|2
|Therefore said he unto them, The harvest truly is great, but the labourers are few: pray ye therefore the Lord of the harvest, that he would send forth labourers into his harvest.
|So he said to them, “The harvest is large, but there are not enough workers, so pray to the Lord of the harvest, asking Him to send workers to collect His harvest.
|
|-
|3
|Go your ways: behold, I send you forth as lambs among wolves.
|Go on your journey, I am sending you out like lambs among wolves.
|
|-
|4
|Carry neither purse, nor scrip, nor shoes: and salute no man by the way.
|Do not carry money, a bag, or shoes, and do not greet any man along the way.
|
|-
|5
|And into whatsoever house ye enter, first say, Peace be to this house.
|And whenever you go into a house, say, ‘Peace upon this house.’
|Is ‘peace’ the right word here?
|-
|6
|And if the son of peace be there, your peace shall rest upon it: if not, it shall turn to you again.
|And if a son of peace lives there, your blessing will settle on him, and if not, it will settle on you again.
|
|-
|7
|And in the same house remain, eating and drinking such things as they give: for the labourer is worthy of his hire. Go not from house to house.
|Stay in the house that took you in, eating and drinking anything they give you, for a worker deserves to be paid. Do not go and stay in other houses.
|
|-
|8
|And into whatsoever city ye enter, and they receive you, eat such things as are set before you:
|And when you enter a city, and they allow you to stay, eat what they give to you,
|
|-
|9
|And heal the sick that are therein, and say unto them, The kingdom of God is come nigh unto you.
|and heal the sick, and say to them, “The Kingdom of God has come close to you.”
|
|-
|10
|But into whatsoever city ye enter, and they receive you not, go your ways out into the streets of the same, and say,
|But if you enter a city, and they do not welcome you, go into the streets of that city, saying,
|
|-
|11
|Even the very dust of your city, which cleaveth on us, we do wipe off against you: notwithstanding be ye sure of this, that the kingdom of God is come nigh unto you.
|”Even the dust of your city, which covers us, we will clean off against you, but know this, “The Kingdom of God has come close to you.”
|
|-
|12
|But I say unto you, that it shall be more tolerable in that day for Sodom, than for that city.
|I tell you, on that day even [[Sodom]] would be better off than that city!
|
|-
|13
|Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works had been done in Tyre and Sidon, which have been done in you, they had a great while ago repented, sitting in sackcloth and ashes.
|Too bad for you, Chorazin! Too bad for you, Bethsaida! If the great miracles shown to you had been done in Tyre and Sidon, they would have repented a long time ago. They would have sat in hairshirts and ashes.
|
|-
|14
|But it shall be more tolerable for Tyre and Sidon at the judgment, than for you.
|Come the Judgment Day, even Tyre and Sidon will be better off than you.
|
|-
|15
|And thou, Capernaum, which art exalted to heaven, shalt be thrust down to hell.
|And you, Capernaum, will you be lifted up to heaven? No, you will be thrown into Hell!
|
|-
|16
|He that heareth you heareth me; and he that despiseth you despiseth me; and he that despiseth me despiseth him that sent me.
|He who hear you hears Me, and he who disregards you disregards Me, and he who disregards Me disregards Him that sent Me.”
|
|-
|17
|And the seventy returned again with joy, saying, Lord, even the devils are subject unto us through thy name.
|The seventy returned with joy, saying, “Teacher, even the demons obey us in Your name!”
|
|-
|18
|And he said unto them, I beheld Satan as lightning fall from heaven.
|And He said, “I saw Satan like lightning falling from Heaven.
|
|-
|19
|Behold, I give unto you power to tread on serpents and scorpions, and over all the power of the enemy: and nothing shall by any means hurt you.
|I give you the power to crush snakes and scorpion, and greater power than the enemy. Nothing will hurt you in any way.
|πατεῖν means ‘to crush with the feet’
|-
|20
|Notwithstanding in this rejoice not, that the spirits are subject unto you; but rather rejoice, because your names are written in heaven.
|However, do not rejoice that the spirits obey you; rather rejoice because your names are written in heaven.
|
|-
|21
|In that hour Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so, Father; for so it seemed good in thy sight.
|With that Jesus rejoiced, "I thank You, Father, Lord of heaven and earth, for withholding Truth from the intellectuals while revealing it to common man, as this pleased You.
|use "withhold" rather than "hide"; use the familiar "common man," a term disfavored by feminists; good conciseness here
|-
|22
|All things are delivered to me of my Father: and no man knoweth who the Son is, but the Father; and who the Father is, but the Son, and he to whom the Son will reveal him.
|My Father has given me complete authority, and no man other than the Father knows who the Son is; likewise, the Son, and only those he chooses, knows the Father."
|conciseness again preferred
|-
|23
|And he turned him unto his disciples, and said privately, Blessed are the eyes which see the things that ye see:
|And He said privately to His students, “Blessed are the eyes which see the things you see,
|
|-
|24
|For I tell you, that many prophets and kings have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.
|because many prophets and kings have wanted to see the things you see, and have not seen, and wanted to hear the things you hear, and have not heard.
|
|-
|25
|And, behold, a certain lawyer stood up, and tempted him, saying, Master, what shall I do to inherit eternal life?
|Once, a lawyer stood up and tested Jesus by asking, “Teacher, what should I do to receive eternal life?”
|νομικός –an expert in law, in this case Mosaic Law. Should we use lawyer, which now has a different meaning?
|-
|26
|He said unto him, What is written in the law? how readest thou?
|Jesus replied, “What does the Law say? How do you interpret it?”
|Should we specify νόμῳ as Mosaic Law? Related to the verse above.
|-
|27
|And he answering said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself.
|And he answered, “Love the Lord with all your heart, soul, strength and mind. And love your neighbor as yourself.”
|
|-
|28
|And he said unto him, Thou hast answered right: this do, and thou shalt live.
|Jesus replied, “Well answered, do this and you will live.”
|
|-
|29
|But he, willing to justify himself, said unto Jesus, And who is my neighbour?
|But the lawyer, seeking the last word, asked rhetorically, “And who is my neighbor?”
|Perhaps a reference to [[last wordism]] here is better than "willing to justify himself"
|-
|30
|And Jesus answering said, A certain man went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his raiment, and wounded him, and departed, leaving him half dead.
|Jesus replied, “A man was going from Jerusalem to Jericho, when he was attacked by robbers. They beat him, took his clothes and left him half dead.
|
|-
|31
|And by chance there came down a certain priest that way: and when he saw him, he passed by on the other side.
|By chance, a priest was going along the road, but when he saw the man, he passed him by, crossing to the other side of the path.
|
|-
|32
|And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side.
|And also a Levite came by, and saw him, but passed by on the other side of the path.
|
|-
|33
|But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he had compassion on him,
|But a [[Samaritan]], traveling that way, saw him, and took pity on him,
|
|-
|34
|And went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him.
|and went over to him, bandaged his wounds, poured oil and wine on them, and put him onto his own animal, took him to an inn and took care of him.
|
|-
|35
|And on the morrow when he departed, he took out two pence, and gave them to the host, and said unto him, Take care of him; and whatsoever thou spendest more, when I come again, I will repay thee.
|And in the morning, as he left, he gave the manager two coins, saying, “Look after him, and if you spend more that this, I’ll repay you when I get back.”
|’two coins’: at the time, a denarius was a silver coin, and a Roman foot soldier would earn one a day.
|-
|36
|Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves?
|Now which of these three do you think was a neighbor to the man attacked by robbers?”
|
|-
|37
|And he said, He that shewed mercy on him. Then said Jesus unto him, Go, and do thou likewise.
|And the lawyer said, “The man who helped him.” And Jesus said, “Go and do the same.”
|
|-
|38
|Now it came to pass, as they went, that he entered into a certain village: and a certain woman named Martha received him into her house.
|
|
|-
|39
|And she had a sister called Mary, which also sat at Jesus' feet, and heard his word.
|
|
|-
|40
|But Martha was cumbered about much serving, and came to him, and said, Lord, dost thou not care that my sister hath left me to serve alone? bid her therefore that she help me.
|
|
|-
|41
|And Jesus answered and said unto her, Martha, Martha, thou art careful and troubled about many things:
|
|
|-
|42
|But one thing is needful: and Mary hath chosen that good part, which shall not be taken away from her.
|
|
|}

==Chapter 11==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|And it came to pass, that, as he was praying in a certain place, when he ceased, one of his disciples said unto him, Lord, teach us to pray, as John also taught his disciples.
|
|
|-
|2
|And he said unto them, When ye pray, say, Our Father which art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done, as in heaven, so in earth.
|
|
|-
|3
|Give us day by day our daily bread.
|
|
|-
|4
|And forgive us our sins; for we also forgive every one that is indebted to us. And lead us not into temptation; but deliver us from evil.
|
|
|-
|5
|And he said unto them, Which of you shall have a friend, and shall go unto him at midnight, and say unto him, Friend, lend me three loaves;
|
|
|-
|6
|For a friend of mine in his journey is come to me, and I have nothing to set before him?
|
|
|-
|7
|And he from within shall answer and say, Trouble me not: the door is now shut, and my children are with me in bed; I cannot rise and give thee.
|
|
|-
|8
|I say unto you, Though he will not rise and give him, because he is his friend, yet because of his importunity he will rise and give him as many as he needeth.
|
|
|-
|9
|And I say unto you, Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you.
|
|
|-
|10
|For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened.
|
|
|-
|11
|If a son shall ask bread of any of you that is a father, will he give him a stone? or if he ask a fish, will he for a fish give him a serpent?
|
|
|-
|12
|Or if he shall ask an egg, will he offer him a scorpion?
|
|
|-
|13
|If ye then, being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give the Holy Spirit to them that ask him?
|
|
|-
|14
|And he was casting out a devil, and it was dumb. And it came to pass, when the devil was gone out, the dumb spake; and the people wondered.
|
|
|-
|15
|But some of them said, He casteth out devils through Beelzebub the chief of the devils.
|
|
|-
|16
|And others, tempting him, sought of him a sign from heaven.
|
|
|-
|17
|But he, knowing their thoughts, said unto them, Every kingdom divided against itself is brought to desolation; and a house divided against a house falleth.
|
|
|-
|18
|If Satan also be divided against himself, how shall his kingdom stand? because ye say that I cast out devils through Beelzebub.
|
|
|-
|19
|And if I by Beelzebub cast out devils, by whom do your sons cast them out? therefore shall they be your judges.
|
|
|-
|20
|But if I with the finger of God cast out devils, no doubt the kingdom of God is come upon you.
|
|
|-
|21
|When a strong man armed keepeth his palace, his goods are in peace:
|
|
|-
|22
|But when a stronger than he shall come upon him, and overcome him, he taketh from him all his armour wherein he trusted, and divideth his spoils.
|
|-
|23
|He that is not with me is against me: and he that gathereth not with me scattereth.
|
|-
|24
|When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest; and finding none, he saith, I will return unto my house whence I came out.
|
|-
|25
|And when he cometh, he findeth it swept and garnished.
|
|-
|26
|Then goeth he, and taketh to him seven other spirits more wicked than himself; and they enter in, and dwell there: and the last state of that man is worse than the first.
|
|-
|27
|And it came to pass, as he spake these things, a certain woman of the company lifted up her voice, and said unto him, Blessed is the womb that bare thee, and the paps which thou hast sucked.
|
|-
|28
|But he said, Yea rather, blessed are they that hear the word of God, and keep it.
|
|-
|29
|And when the people were gathered thick together, he began to say, This is an evil generation: they seek a sign; and there shall no sign be given it, but the sign of Jonas the prophet.
|
|-
|30
|For as Jonas was a sign unto the Ninevites, so shall also the Son of man be to this generation.
|
|-
|31
|The queen of the south shall rise up in the judgment with the men of this generation, and condemn them: for she came from the utmost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here.
|
|-
|32
|The men of Nineve shall rise up in the judgment with this generation, and shall condemn it: for they repented at the preaching of Jonas; and, behold, a greater than Jonas is here.
|
|-
|33
|No man, when he hath lighted a candle, putteth it in a secret place, neither under a bushel, but on a candlestick, that they which come in may see the light.
|
|-
|34
|The light of the body is the eye: therefore when thine eye is single, thy whole body also is full of light; but when thine eye is evil, thy body also is full of darkness.
|
|-
|35
|Take heed therefore that the light which is in thee be not darkness.
|
|
|-
|36
|If thy whole body therefore be full of light, having no part dark, the whole shall be full of light, as when the bright shining of a candle doth give thee light.
|
|
|-
|37
|And as he spake, a certain Pharisee besought him to dine with him: and he went in, and sat down to meat.
|
|
|-
|38
|And when the Pharisee saw it, he marvelled that he had not first washed before dinner.
|
|
|-
|39
|And the Lord said unto him, Now do ye Pharisees make clean the outside of the cup and the platter; but your inward part is full of ravening and wickedness.
|
|
|-
|40
|Ye fools, did not he that made that which is without make that which is within also?
|
|
|-
|41
|But rather give alms of such things as ye have; and, behold, all things are clean unto you.
|
|
|-
|42
|But woe unto you, Pharisees! for ye tithe mint and rue and all manner of herbs, and pass over judgment and the love of God: these ought ye to have done, and not to leave the other undone.
|
|
|-
|43
|Woe unto you, Pharisees! for ye love the uppermost seats in the synagogues, and greetings in the markets.
|
|
|-
|44
|Woe unto you, scribes and Pharisees, hypocrites! for ye are as graves which appear not, and the men that walk over them are not aware of them.
|
|
|-
|45
|Then answered one of the lawyers, and said unto him, Master, thus saying thou reproachest us also.
|
|
|-
|46
|And he said, Woe unto you also, ye lawyers! for ye lade men with burdens grievous to be borne, and ye yourselves touch not the burdens with one of your fingers.
|
|
|-
|47
|Woe unto you! for ye build the sepulchres of the prophets, and your fathers killed them.
|
|
|-
|48
|Truly ye bear witness that ye allow the deeds of your fathers: for they indeed killed them, and ye build their sepulchres.
|
|
|-
|49
|Therefore also said the wisdom of God, I will send them prophets and apostles, and some of them they shall slay and persecute:
|
|
|-
|50
|That the blood of all the prophets, which was shed from the foundation of the world, may be required of this generation;
|
|
|-
|51
|From the blood of Abel unto the blood of Zacharias, which perished between the altar and the temple: verily I say unto you, It shall be required of this generation.
|
|
|-
|52
|Woe unto you, lawyers! for ye have taken away the key of knowledge: ye entered not in yourselves, and them that were entering in ye hindered.
|
|
|-
|53
|And as he said these things unto them, the scribes and the Pharisees began to urge him vehemently, and to provoke him to speak of many things:
|
|
|-
|54
|Laying wait for him, and seeking to catch something out of his mouth, that they might accuse him.
|
|
|}

==Chapter 12==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|In the mean time, when there were gathered together an innumerable multitude of people, insomuch that they trode one upon another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy.
|
|
|-
|2
|For there is nothing covered, that shall not be revealed; neither hid, that shall not be known.
|
|
|-
|3
|Therefore whatsoever ye have spoken in darkness shall be heard in the light; and that which ye have spoken in the ear in closets shall be proclaimed upon the housetops.
|
|
|-
|4
|And I say unto you my friends, Be not afraid of them that kill the body, and after that have no more that they can do.
|
|
|-
|5
|But I will forewarn you whom ye shall fear: Fear him, which after he hath killed hath power to cast into hell; yea, I say unto you, Fear him.
|
|
|-
|6
|Are not five sparrows sold for two farthings, and not one of them is forgotten before God?
|
|
|-
|7
|But even the very hairs of your head are all numbered. Fear not therefore: ye are of more value than many sparrows.
|
|
|-
|8
|Also I say unto you, Whosoever shall confess me before men, him shall the Son of man also confess before the angels of God:
|
|
|-
|9
|But he that denieth me before men shall be denied before the angels of God.
|
|
|-
|10
|And whosoever shall speak a word against the Son of man, it shall be forgiven him: but unto him that blasphemeth against the Holy Ghost it shall not be forgiven.
|
|
|-
|11
|And when they bring you unto the synagogues, and unto magistrates, and powers, take ye no thought how or what thing ye shall answer, or what ye shall say:
|
|
|-
|12
|For the Holy Ghost shall teach you in the same hour what ye ought to say.
|
|
|-
|13
|And one of the company said unto him, Master, speak to my brother, that he divide the inheritance with me.
|
|
|-
|14
|And he said unto him, Man, who made me a judge or a divider over you?
|
|
|-
|15
|And he said unto them, Take heed, and beware of covetousness: for a man's life consisteth not in the abundance of the things which he possesseth.
|
|
|-
|16
|And he spake a parable unto them, saying, The ground of a certain rich man brought forth plentifully:
|
|
|-
|17
|And he thought within himself, saying, What shall I do, because I have no room where to bestow my fruits?
|
|
|-
|18
|And he said, This will I do: I will pull down my barns, and build greater; and there will I bestow all my fruits and my goods.
|
|
|-
|19
|And I will say to my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry.
|
|
|-
|20
|But God said unto him, Thou fool, this night thy soul shall be required of thee: then whose shall those things be, which thou hast provided?
|
|
|-
|21
|So is he that layeth up treasure for himself, and is not rich toward God.
|
|
|-
|22
|And he said unto his disciples, Therefore I say unto you, Take no thought for your life, what ye shall eat; neither for the body, what ye shall put on.
|
|
|-
|23
|The life is more than meat, and the body is more than raiment.
|
|
|-
|24
|Consider the ravens: for they neither sow nor reap; which neither have storehouse nor barn; and God feedeth them: how much more are ye better than the fowls?
|
|
|-
|25
|And which of you with taking thought can add to his stature one cubit?
|
|
|-
|26
|If ye then be not able to do that thing which is least, why take ye thought for the rest?
|
|
|-
|27
|Consider the lilies how they grow: they toil not, they spin not; and yet I say unto you, that Solomon in all his glory was not arrayed like one of these.
|
|
|-
|28
|If then God so clothe the grass, which is to day in the field, and to morrow is cast into the oven; how much more will he clothe you, O ye of little faith?
|
|
|-
|29
|And seek not ye what ye shall eat, or what ye shall drink, neither be ye of doubtful mind.
|
|
|-
|30
|For all these things do the nations of the world seek after: and your Father knoweth that ye have need of these things.
|
|
|-
|31
|But rather seek ye the kingdom of God; and all these things shall be added unto you.
|
|
|-
|32
|Fear not, little flock; for it is your Father's good pleasure to give you the kingdom.
|
|
|-
|33
|Sell that ye have, and give alms; provide yourselves bags which wax not old, a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth.
|
|
|-
|34
|For where your treasure is, there will your heart be also.
|
|
|-
|35
|Let your loins be girded about, and your lights burning;
|
|
|-
|36
|And ye yourselves like unto men that wait for their lord, when he will return from the wedding; that when he cometh and knocketh, they may open unto him immediately.
|
|
|-
|37
|Blessed are those servants, whom the lord when he cometh shall find watching: verily I say unto you, that he shall gird himself, and make them to sit down to meat, and will come forth and serve them.
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|
|-
|38
|And if he shall come in the second watch, or come in the third watch, and find them so, blessed are those servants.
|
|
|-
|39
|And this know, that if the goodman of the house had known what hour the thief would come, he would have watched, and not have suffered his house to be broken through.
|
|
|-
|40
|Be ye therefore ready also: for the Son of man cometh at an hour when ye think not.
|
|
|-
|41
|Then Peter said unto him, Lord, speakest thou this parable unto us, or even to all?
|
|
|-
|42
|And the Lord said, Who then is that faithful and wise steward, whom his lord shall make ruler over his household, to give them their portion of meat in due season?
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|
|-
|43
|Blessed is that servant, whom his lord when he cometh shall find so doing.
|
|
|-
|44
|Of a truth I say unto you, that he will make him ruler over all that he hath.
|
|
|-
|45
|But and if that servant say in his heart, My lord delayeth his coming; and shall begin to beat the menservants and maidens, and to eat and drink, and to be drunken;
|
|
|-
|46
|The lord of that servant will come in a day when he looketh not for him, and at an hour when he is not aware, and will cut him in sunder, and will appoint him his portion with the unbelievers.
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|
|-
|47
|And that servant, which knew his lord's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes.
|
|
|-
|48
|But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes. For unto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him they will ask the more.
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|
|-
|49
|I am come to send fire on the earth; and what will I if it be already kindled?
|
|
|-
|50
|But I have a baptism to be baptized with; and how am I straitened till it be accomplished!
|
|
|-
|51
|Suppose ye that I am come to give peace on earth? I tell you, Nay; but rather division:
|
|
|-
|52
|For from henceforth there shall be five in one house divided, three against two, and two against three.
|
|
|-
|53
|The father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother; the mother in law against her daughter in law, and the daughter in law against her mother in law.
|
|
|-
|54
|And he said also to the people, When ye see a cloud rise out of the west, straightway ye say, There cometh a shower; and so it is.
|
|
|-
|55
|And when ye see the south wind blow, ye say, There will be heat; and it cometh to pass.
|
|
|-
|56
|Ye hypocrites, ye can discern the face of the sky and of the earth; but how is it that ye do not discern this time?
|
|
|-
|57
|Yea, and why even of yourselves judge ye not what is right?
|
|
|-
|58
|When thou goest with thine adversary to the magistrate, as thou art in the way, give diligence that thou mayest be delivered from him; lest he hale thee to the judge, and the judge deliver thee to the officer, and the officer cast thee into prison.
|
|
|-
|59
|I tell thee, thou shalt not depart thence, till thou hast paid the very last mite.
|
|
|}

==Chapter 13==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|There were present at that season some that told him of the Galilaeans, whose blood Pilate had mingled with their sacrifices.
|
|
|-
|2
|And Jesus answering said unto them, Suppose ye that these Galilaeans were sinners above all the Galilaeans, because they suffered such things?
|
|
|-
|3
|I tell you, Nay: but, except ye repent, ye shall all likewise perish.
|
|
|-
|4
|Or those eighteen, upon whom the tower in Siloam fell, and slew them, think ye that they were sinners above all men that dwelt in Jerusalem?
|
|
|-
|5
|I tell you, Nay: but, except ye repent, ye shall all likewise perish.
|
|
|-
|6
|He spake also this parable; A certain man had a fig tree planted in his vineyard; and he came and sought fruit thereon, and found none.
|
|
|-
|7
|Then said he unto the dresser of his vineyard, Behold, these three years I come seeking fruit on this fig tree, and find none: cut it down; why cumbereth it the ground?
|
|
|-
|8
|And he answering said unto him, Lord, let it alone this year also, till I shall dig about it, and dung it:
|
|
|-
|9
|And if it bear fruit, well: and if not, then after that thou shalt cut it down.
|
|
|-
|10
|And he was teaching in one of the synagogues on the sabbath.
|
|
|-
|11
|And, behold, there was a woman which had a spirit of infirmity eighteen years, and was bowed together, and could in no wise lift up herself.
|
|
|-
|12
|And when Jesus saw her, he called her to him, and said unto her, Woman, thou art loosed from thine infirmity.
|
|
|-
|13
|And he laid his hands on her: and immediately she was made straight, and glorified God.
|
|
|-
|14
|And the ruler of the synagogue answered with indignation, because that Jesus had healed on the sabbath day, and said unto the people, There are six days in which men ought to work: in them therefore come and be healed, and not on the sabbath day.
|
|
|-
|15
|The Lord then answered him, and said, Thou hypocrite, doth not each one of you on the sabbath loose his ox or his ass from the stall, and lead him away to watering?
|
|
|-
|16
|And ought not this woman, being a daughter of Abraham, whom Satan hath bound, lo, these eighteen years, be loosed from this bond on the sabbath day?
|
|
|-
|17
|And when he had said these things, all his adversaries were ashamed: and all the people rejoiced for all the glorious things that were done by him.
|
|
|-
|18
|Then said he, Unto what is the kingdom of God like? and whereunto shall I resemble it?
|
|
|-
|19
|It is like a grain of mustard seed, which a man took, and cast into his garden; and it grew, and waxed a great tree; and the fowls of the air lodged in the branches of it.
|
|
|-
|20
|And again he said, Whereunto shall I liken the kingdom of God?
|
|
|-
|21
|It is like leaven, which a woman took and hid in three measures of meal, till the whole was leavened.
|
|
|-
|22
|And he went through the cities and villages, teaching, and journeying toward Jerusalem.
|
|
|-
|23
|Then said one unto him, Lord, are there few that be saved? And he said unto them,
|
|
|-
|24
|Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able.
|
|
|-
|25
|When once the master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us; and he shall answer and say unto you, I know you not whence ye are:
|
|
|-
|26
|Then shall ye begin to say, We have eaten and drunk in thy presence, and thou hast taught in our streets.
|
|
|-
|27
|But he shall say, I tell you, I know you not whence ye are; depart from me, all ye workers of iniquity.
|
|
|-
|28
|There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and you yourselves thrust out.
|
|
|-
|29
|And they shall come from the east, and from the west, and from the north, and from the south, and shall sit down in the kingdom of God.
|
|
|-
|30
|And, behold, there are last which shall be first, and there are first which shall be last.
|
|
|-
|31
|The same day there came certain of the Pharisees, saying unto him, Get thee out, and depart hence: for Herod will kill thee.
|
|
|-
|32
|And he said unto them, Go ye, and tell that fox, Behold, I cast out devils, and I do cures to day and to morrow, and the third day I shall be perfected.
|
|
|-
|33
|Nevertheless I must walk to day, and to morrow, and the day following: for it cannot be that a prophet perish out of Jerusalem.
|
|
|-
|34
|O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee; how often would I have gathered thy children together, as a hen doth gather her brood under her wings, and ye would not!
|
|
|-
|35
|Behold, your house is left unto you desolate: and verily I say unto you, Ye shall not see me, until the time come when ye shall say, Blessed is he that cometh in the name of the Lord.
|
|
|}

==Chapter 14==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|And it came to pass, as he went into the house of one of the chief Pharisees to eat bread on the sabbath day, that they watched him.
|
|
|-
|2
|And, behold, there was a certain man before him which had the dropsy.
|
|
|-
|3
|And Jesus answering spake unto the lawyers and Pharisees, saying, Is it lawful to heal on the sabbath day?
|
|
|-
|4
|And they held their peace. And he took him, and healed him, and let him go;
|
|
|-
|5
|And answered them, saying, Which of you shall have an ass or an ox fallen into a pit, and will not straightway pull him out on the sabbath day?
|
|
|-
|6
|And they could not answer him again to these things.
|
|
|-
|7
|And he put forth a parable to those which were bidden, when he marked how they chose out the chief rooms; saying unto them,
|
|
|-
|8
|When thou art bidden of any man to a wedding, sit not down in the highest room; lest a more honourable man than thou be bidden of him;
|
|
|-
|9
|And he that bade thee and him come and say to thee, Give this man place; and thou begin with shame to take the lowest room.
|
|
|-
|10
|But when thou art bidden, go and sit down in the lowest room; that when he that bade thee cometh, he may say unto thee, Friend, go up higher: then shalt thou have worship in the presence of them that sit at meat with thee.
|
|
|-
|11
|For whosoever exalteth himself shall be abased; and he that humbleth himself shall be exalted.
|
|
|-
|12
|Then said he also to him that bade him, When thou makest a dinner or a supper, call not thy friends, nor thy brethren, neither thy kinsmen, nor thy rich neighbours; lest they also bid thee again, and a recompence be made thee.
|
|
|-
|13
|But when thou makest a feast, call the poor, the maimed, the lame, the blind:
|
|
|-
|14
|And thou shalt be blessed; for they cannot recompense thee: for thou shalt be recompensed at the resurrection of the just.
|
|
|-
|15
|And when one of them that sat at meat with him heard these things, he said unto him, Blessed is he that shall eat bread in the kingdom of God.
|
|
|-
|16
|Then said he unto him, A certain man made a great supper, and bade many:
|
|
|-
|17
|And sent his servant at supper time to say to them that were bidden, Come; for all things are now ready.
|
|
|-
|18
|And they all with one consent began to make excuse. The first said unto him, I have bought a piece of ground, and I must needs go and see it: I pray thee have me excused.
|
|
|-
|19
|And another said, I have bought five yoke of oxen, and I go to prove them: I pray thee have me excused.
|
|
|-
|20
|And another said, I have married a wife, and therefore I cannot come.
|
|
|-
|21
|So that servant came, and shewed his lord these things. Then the master of the house being angry said to his servant, Go out quickly into the streets and lanes of the city, and bring in hither the poor, and the maimed, and the halt, and the blind.
|
|
|-
|22
|And the servant said, Lord, it is done as thou hast commanded, and yet there is room.
|
|
|-
|23
|And the lord said unto the servant, Go out into the highways and hedges, and compel them to come in, that my house may be filled.
|
|
|-
|24
|For I say unto you, That none of those men which were bidden shall taste of my supper.
|
|
|-
|25
|And there went great multitudes with him: and he turned, and said unto them,
|
|
|-
|26
|If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple.
|
|
|-
|27
|And whosoever doth not bear his cross, and come after me, cannot be my disciple.
|
|
|-
|28
|For which of you, intending to build a tower, sitteth not down first, and counteth the cost, whether he have sufficient to finish it?
|
|
|-
|29
|Lest haply, after he hath laid the foundation, and is not able to finish it, all that behold it begin to mock him,
|
|
|-
|30
|Saying, This man began to build, and was not able to finish.
|
|
|-
|31
|Or what king, going to make war against another king, sitteth not down first, and consulteth whether he be able with ten thousand to meet him that cometh against him with twenty thousand?
|
|
|-
|32
|Or else, while the other is yet a great way off, he sendeth an ambassage, and desireth conditions of peace.
|
|
|-
|33
|So likewise, whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple.
|
|
|-
|34
|Salt is good: but if the salt have lost his savour, wherewith shall it be seasoned?
|
|
|-
|35
|It is neither fit for the land, nor yet for the dunghill; but men cast it out. He that hath ears to hear, let him hear.
|
|
|}

==Chapter 15==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|Then drew near unto him all the publicans and sinners for to hear him.
|
|
|-
|2
|And the Pharisees and scribes murmured, saying, This man receiveth sinners, and eateth with them.
|
|
|-
|3
|And he spake this parable unto them, saying,
|
|
|-
|4
|What man of you, having an hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it?
|
|
|-
|5
|And when he hath found it, he layeth it on his shoulders, rejoicing.
|
|
|-
|6
|And when he cometh home, he calleth together his friends and neighbours, saying unto them, Rejoice with me; for I have found my sheep which was lost.
|
|
|-
|7
|I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance.
|
|
|-
|8
|Either what woman having ten pieces of silver, if she lose one piece, doth not light a candle, and sweep the house, and seek diligently till she find it?
|
|
|-
|9
|And when she hath found it, she calleth her friends and her neighbours together, saying, Rejoice with me; for I have found the piece which I had lost.
|
|
|-
|10
|Likewise, I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth.
|
|
|-
|11
|And he said, A certain man had two sons:
|Jesus said, "A man had two sons.
|
|-
|12
|And the younger of them said to his father, Father, give me the portion of goods that falleth to me. And he divided unto them his living.
|The younger son said to his father, 'Father, give me my share of your inheritance.' And his father gave him half of his wealth.
|
|-
|13
|And not many days after the younger son gathered all together, and took his journey into a far country, and there wasted his substance with riotous living.
|Soon afterward the younger son took everything he could and left for a distant land, where he wasted his life with women and booze.
|
|-
|14
|And when he had spent all, there arose a mighty famine in that land; and he began to be in want.
|But after he had lost everything, a terrible famine struck the land, he began to go hungry.
|
|-
|15
|And he went and joined himself to a citizen of that country; and he sent him into his fields to feed swine.
|He latched onto a citizen there, who sent him into his fields to feed the pigs.
|
|-
|16
|And he would fain have filled his belly with the husks that the swine did eat: and no man gave unto him.
|And he would have given anything to eat the same food that the pigs enjoyed, yet no man gave him anything.
|
|-
|17
|And when he came to himself, he said, How many hired servants of my father's have bread enough and to spare, and I perish with hunger!
|He came to his senses, saying, 'How many of my father's servants have plenty of bread, and yet I'm starving to death!'
|
|-
|18
|I will arise and go to my father, and will say unto him, Father, I have sinned against heaven, and before thee,
|
|
|-
|19
|And am no more worthy to be called thy son: make me as one of thy hired servants.
|
|
|-
|20
|And he arose, and came to his father. But when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him.
|
|
|-
|21
|And the son said unto him, Father, I have sinned against heaven, and in thy sight, and am no more worthy to be called thy son.
|
|
|-
|22
|But the father said to his servants, Bring forth the best robe, and put it on him; and put a ring on his hand, and shoes on his feet:
|
|
|-
|23
|And bring hither the fatted calf, and kill it; and let us eat, and be merry:
|
|
|-
|24
|For this my son was dead, and is alive again; he was lost, and is found. And they began to be merry.
|
|
|-
|25
|Now his elder son was in the field: and as he came and drew nigh to the house, he heard musick and dancing.
|
|
|-
|26
|And he called one of the servants, and asked what these things meant.
|
|
|-
|27
|And he said unto him, Thy brother is come; and thy father hath killed the fatted calf, because he hath received him safe and sound.
|
|
|-
|28
|And he was angry, and would not go in: therefore came his father out, and intreated him.
|
|
|-
|29
|And he answering said to his father, Lo, these many years do I serve thee, neither transgressed I at any time thy commandment: and yet thou never gavest me a kid, that I might make merry with my friends:
|
|
|-
|30
|But as soon as this thy son was come, which hath devoured thy living with harlots, thou hast killed for him the fatted calf.
|
|
|-
|31
|And he said unto him, Son, thou art ever with me, and all that I have is thine.
|
|
|-
|32
|It was meet that we should make merry, and be glad: for this thy brother was dead, and is alive again; and was lost, and is found.
|
|
|}

==Chapter 16==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|And he said also unto his disciples, There was a certain rich man, which had a steward; and the same was accused unto him that he had wasted his goods.
|
|
|-
|2
|And he called him, and said unto him, How is it that I hear this of thee? give an account of thy stewardship; for thou mayest be no longer steward.
|
|
|-
|3
|Then the steward said within himself, What shall I do? for my lord taketh away from me the stewardship: I cannot dig; to beg I am ashamed.
|
|
|-
|4
|I am resolved what to do, that, when I am put out of the stewardship, they may receive me into their houses.
|
|
|-
|5
|So he called every one of his lord's debtors unto him, and said unto the first, How much owest thou unto my lord?
|
|
|-
|6
|And he said, An hundred measures of oil. And he said unto him, Take thy bill, and sit down quickly, and write fifty.
|
|
|-
|7
|Then said he to another, And how much owest thou? And he said, An hundred measures of wheat. And he said unto him, Take thy bill, and write fourscore.
|
|
|-
|8
|And the lord commended the unjust steward, because he had done wisely: for the children of this world are in their generation wiser than the children of light.
|
|
|-
|9
|And I say unto you, Make to yourselves friends of the mammon of unrighteousness; that, when ye fail, they may receive you into everlasting habitations.
|
|
|-
|10
|He that is faithful in that which is least is faithful also in much: and he that is unjust in the least is unjust also in much.
|
|
|-
|11
|If therefore ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches?
|
|
|-
|12
|And if ye have not been faithful in that which is another man's, who shall give you that which is your own?
|
|
|-
|13
|No servant can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.
|
|
|-
|14
|And the Pharisees also, who were covetous, heard all these things: and they derided him.
|
|
|-
|15
|And he said unto them, Ye are they which justify yourselves before men; but God knoweth your hearts: for that which is highly esteemed among men is abomination in the sight of God.
|
|
|-
|16
|The law and the prophets were until John: since that time the kingdom of God is preached, and every man presseth into it.
|
|
|-
|17
|And it is easier for heaven and earth to pass, than one tittle of the law to fail.
|
|
|-
|18
|Whosoever putteth away his wife, and marrieth another, committeth adultery: and whosoever marrieth her that is put away from her husband committeth adultery.
|
|
|-
|19
|There was a certain rich man, which was clothed in purple and fine linen, and fared sumptuously every day:
|
|
|-
|20
|And there was a certain beggar named Lazarus, which was laid at his gate, full of sores,
|
|
|-
|21
|And desiring to be fed with the crumbs which fell from the rich man's table: moreover the dogs came and licked his sores.
|
|
|-
|22
|And it came to pass, that the beggar died, and was carried by the angels into Abraham's bosom: the rich man also died, and was buried;
|
|
|-
|23
|And in hell he lift up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom.
|
|
|-
|24
|And he cried and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I am tormented in this flame.
|
|
|-
|25
|But Abraham said, Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented.
|
|
|-
|26
|And beside all this, between us and you there is a great gulf fixed: so that they which would pass from hence to you cannot; neither can they pass to us, that would come from thence.
|
|
|-
|27
|Then he said, I pray thee therefore, father, that thou wouldest send him to my father's house:
|
|
|-
|28
|For I have five brethren; that he may testify unto them, lest they also come into this place of torment.
|
|
|-
|29
|Abraham saith unto him, They have Moses and the prophets; let them hear them.
|
|
|-
|30
|And he said, Nay, father Abraham: but if one went unto them from the dead, they will repent.
|
|
|-
|31
|And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.
|
|
|}

[[Luke 17-24 (Translated)]]

[[Category:Conservative Bible]]

Matthew 1-9 (Translated)

2009-10-29T04:27:46Z

Cambrian: /* Chapter 3 */ elaborating on John the Baptist's clothing and food in the desert

== Chapter 1 ==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|The book of the generation of Jesus Christ, the son of David, the son of Abraham.
|The ancestry of Jesus Christ, descendant of David, descendant of Abraham:
|"Descendant" is more accurate than "son."
|-
|2
|Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judas and his brethren;
|[[Abraham]] was the father of [[Isaac]], who was the father of [[Jacob]], who was the father of [[Judah]] and his brothers,
|The passive "was the father" emphasizes the ancestry.
|-
|3
|And Judas begat Phares and Zara of Thamar; and Phares begat Esrom; and Esrom begat Aram;
|And Judah was the father of [[Pharez]] and [[Zerah]] of [[Tamar]], and Pharez was the father of [[Hezron]], and Esrom was the father of [[Ram]],
|Original Hebrew transliterations are given here, with links to their biographies. The Greek versions of the names appeared in the [[Septuagint]].
|-
|4
|And Aram begat Aminadab; and Aminadab begat Naasson; and Naasson begat Salmon;
|and Ram was the father of [[Amminadab]], and Amminadab was the father of [[Nahson]], and Naason was the father of [[Salmon (Bible)|Salmon]],
|
|-
|5
|And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse;
|And Salmon was the father of [[Boaz]] (whose mother was [[Rahab]]), and Boaz was the father of [[Obed]] (whose mother was [[Ruth]]), and Obed was the father of [[Jesse]],
|
|-
|6
|And Jesse begat David the king; and David the king begat [[Solomon of her that had been the wife of Urias;
|And Jesse was the father of King [[David]], and King David was the father of [[Solomon]] (whose mother was the former wife of Uriah),
|
|-
|7
|And Solomon begat Roboam; and Roboam begat Abia; and Abia begat Asa;
|And [[Solomon]] was the father of [[Rehoboam]], and Rehoboam was the father of [[Abijah]], and Abijah was the father of [[Asa]],
|
|-
|8
|And Asa begat Josaphat; and Josaphat begat Joram; and Joram begat Ozias;
|And [[Asa]] was the father of [[Jehoshaphat]], and Jehoshaphat was the father of [[Jehoram]], and Jehoram was the father of [[Uzziah]],
|King Jehoram was ''not'' the father of Uzziah, but rather was his great-grandfather. Kings [[Joash]] and [[Amaziah]] are left out because they were unworthy of being remembered. Joash killed [[High Priest]] [[Zachariah I]], and Amaziah "did right,...but not with a whole heart."
|-
|9
|And Ozias begat Joatham; and Joatham begat Achaz; and Achaz begat Ezekias;
|And Uzziah was the father of [[Jotham]], and Jotham was the father of [[Jehoahaz I|Ahaz]], and Achaz was the father of [[Hezekiah]],
|The inclusion of King Ahaz is truly remarkable, considering Ahaz' less-than-honorable history.
|-
|10
|And Ezekias begat Manasses; and Manasses begat Amon; and Amon begat Josias;
|And Hezekiah was the father of [[Manasseh King of Judah|Manasseh]], and Manasseh was the father of [[Amon]], and Amon was the father of [[Josiah]],
|Hezekiah and Josiah were the two finest reformers in the entire king list of the [[Kingdom of Judah]]
|-
|11
|And Josias begat Jechonias and his brethren, about the time they were carried away to Babylon:
|And Josiah was the father of [[Jehoiachin|Jeconiah]] and his brothers, at the time of the exile in Babylon,
|Kings [[Jehoahaz II]] and [[Jehoiakim]] are left out, as is Jeconiah's uncle [[Zedekiah]].
|-
|12
|And after they were brought to Babylon, Jechonias begat Salathiel; and Salathiel begat Zorobabel;
|And after the exile in Babylon, Jeconiah became the father of Salathiel, and Salathial was the father of [[Zerubbabel]],
|"Zorobabel" and "Zerubabel" are two equally valid pronunciations of this Hebrew name. Zerubbabel was governor of what became the Judea Province of the Persian Empire under King [[Darius I]] and his successors.
|-
|13
|And Zorobabel begat Abiud; and Abiud begat Eliakim; and Eliakim begat Azor;
|And Zerubbabel was the father of Abihud, and Abihud was the father of Eliakim, and Eliakim was the father of Azor,
|
|-
|14
|And Azor begat Sadoc; and Sadoc begat Achim; and Achim begat Eliud;
|And Azor was the father of Zadoc, and Zadoc was the father of Achim, and Achim was the father of Eliud,
|
|-
|15
|And Eliud begat Eleazar; and Eleazar begat Matthan; and Matthan begat Jacob;
|And Eliud was the father of Eleazar, and Eleazar was the father of Matthan, and Matthan was the father of Jacob,
|
|-
|16
|And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ.
|And Jacob was the father of [[Joseph of Nazareth|Joseph]], the husband of Mary, whose child was [[Jesus Christ]].
|The preceding lineage establishes the legal claim that Jesus has to the throne of King David, consistent with a specific promise that God made to King David that a king would inherit his title and rule the world forever.
|-
|17
|So all the generations from Abraham to David are fourteen generations; and from David until the carrying away into Babylon are fourteen generations; and from the carrying away into Babylon unto Christ are fourteen generations.
|So it was fourteen generations from Abraham to King David, and fourteen generations from King David until the exile in Babylon, and fourteen generations from the exile until Jesus Christ.
|These are fourteen generations chosen for special memory. In fact, the generations from David to the exile number seventeen. Three of the Kings of Judah are left out because they were unworthy; they are [[Joash]], [[Amaziah]], and [[Jehoiakim]].
|-
|18
|Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost.
|The birth of Jesus Christ happened this way: His mother, Mary, was engaged to Jospeh, but before they were married, she became pregnant with the child of the Divine Guide.
|In ancient Judea, an engagement was a legal obligation much stronger than a modern "engagement." The only cause sufficient to break an engagement was immoral behavior by one party or the other. In this case, Mary was found to be pregnant, and that was considered evidence of [[adultery]] by her. (Joseph did not yet know the circumstances of the pregnancy; he would find that out later.)

The [[Greek]] phrase '''πνευμα αγιος''' (Pneuma hagios) literally means "Holy Breath." However, '''πνευμα''' also means a class of being not having a body, and usually having a certain amount of power. "Divine Guide" is descriptive of the function of this Entity.
|-
|19
|Then Joseph her husband, being a just man, and not willing to make her a publick example, was minded to put her away privily.
|Jospeh was a righteous husband and thus did not want to publicly shame her, so he decided to divorce her privately.
|This emphasizes that Joseph is right to object to suspected adultery, but that even in these circumstances, divorce is a last option. Furthermore, "divorce" in this context is the breaking of an engagement, and the voiding of an obligation to marry the girl. Joseph could have insisted on a making a public example (δειγματίσαι) of Mary, but was righteous (δίκαιος) and did not wish to put Mary through that.
|-
|20
|But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost.
|While he thought about this, the angel of the Lord appeared to him in a dream, saying "Joseph, son of David, do not fear to take Mary as a wife, because her pregnancy is due to the Divine Guide.
|Joseph discovers that the cause of the pregnancy is ''not'' adultery, as he had feared.
|-
|21
|And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins.
|And she shall bring forth a son, who you must name Jesus, for he will save his people from their sins."
|The name ''Jesus'' ([[Hebrew]]: '''ישןע''', ''Yeshua''; [[Greek]] '''Ιησους''') literally means "[[God]] saves."
|-
|22
|Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying,
|This entire affair happened in order to fulfill the spoken word from the Lord, through the prophet ([[Isaiah]]), which states:
|
|-
|23
|Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us.
|"A virgin shall be pregnant, and give birth to a son, who will be named Emmanuel," which means "God is with us."
|{{Bible ref|book=Isaiah|chap=7|verses=14}}, originally in the [[Septuagint]].
|-
|24
|Then Joseph being raised from sleep did as the angel of the Lord had bidden him, and took unto him his wife:
|Therefore, when Joseph woke up, he did as the angel of the Lord had instructed him, and wed Mary.
|
|-
|25
|And knew her not till she had brought forth her firstborn son: and he called his name JESUS.
|And did not consummate the marriage until she bore her son, who Jospeh named Jesus.
|
|}

== Chapter 2 ==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|Now when Jesus was born in Bethlehem of Judaea in the days of Herod the king, behold, there came wise men from the east to Jerusalem,
|When Jesus was born in [[Bethlehem]] in [[Judea]], during the reign of King [[Herod]], ''a number of'' astrologers came to [[Jerusalem]] from the east.
|These astrologers, or "wise men," were learned men, schooled in [[astrology]] and dream interpretation. The Greek manuscript literally calls them "mages," but no evidence exists that any of them practiced sorcery, thaumaturgy, or any similar art. Their number is ''not'' given in any extant manuscript. They brought three categories of gifts (see below), but they were ''not'' three in number and probably were a much larger party.
|-
|2
|Saying, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him.
|They asked, "where is the child who was born as the King of the Jews? We saw his star in the eastern sky, and we came here to worship him."
|The star was probably the [[planet]] [[Jupiter]], which in the year of their trip (probably 1 BC) had made its every-twelve-year apparent reversal of course and had conjoined three times with [[Regulus]], the "King Star," also known as Alpha Leonis because it is the brightest star in the constellation Leo, meaning [[lion]]. The lion has always been a symbol of [[Judah]], his tribe, and the kingdom that bore his name under King David (for seven years) and the successors of Solomon.
|-
|3
|When Herod the king had heard these things, he was troubled, and all Jerusalem with him.
|When King Herod heard these things, he was agitated, as was all of Jerusalem.
|
|-
|4
|And when he had gathered all the chief priests and scribes of the people together, he demanded of them where Christ should be born.
|So he gathered all the leading priests and the scribes, and demanded that they tell him where Christ would be born.
|Herod probably summoned the members of the [[Sanhedrin]] and interrogated them.
|-
|5
|And they said unto him, In Bethlehem of Judaea: for thus it is written by the prophet,
|And they said to him, "He will be born in Bethlehem which is in Judea, in fulfillment of the prophecy, which states:
|
|-
|6
|And thou Bethlehem, in the land of Juda, art not the least among the princes of Juda: for out of thee shall come a Governor, that shall rule my people Israel.
|"You, Bethlehem, in the land of Judah, are not the least of the provinces of Judah, for out of you shall come a King who shall rule all Israel."
|
|-
|7
|Then Herod, when he had privily called the wise men, inquired of them diligently what time the star appeared.
|Then Herod spoke privately with his astrologers and carefully asked them when the star would appear which would announce Christ's birth.
|
|-
|8
|And he sent them to Bethlehem, and said, Go and search diligently for the young child; and when ye have found him, bring me word again, that I may come and worship him also.
|So he sent them to Bethlehem with the instructions, "Go, and search diligently for the baby, and when you have found him, tell me, so that I can come and worship him."
|
|-
|9
|When they had heard the king, they departed; and, lo, the star, which they saw in the east, went before them, till it came and stood over where the young child was.
|When they had heard the King's instructions, they departed, and followed the star which they saw in the east until it stood over where the infant was.
|
|-
|10
|When they saw the star, they rejoiced with exceeding great joy.
|When they saw the star, they felt the greatest joy.
|
|-
|11
|And when they were come into the house, they saw the young child with Mary his mother, and fell down, and worshipped him: and when they had opened their treasures, they presented unto him gifts; gold, and frankincense, and myrrh.
|And when they went into the house, they saw the infant with his mother Mary, and they fell down and worshiped him. And they opened their bags and presented Him gifts of [[gold]], [[incense]], and oil of [[myrrh]].
|Matt 2:11 specifies frankincense and myrrh. Each of the gifts given to Jesus has a special significance. Gold has always been the metal of royalty, and emphasizes Christ's Kingship. Frankincense has always found use as a natural wound healer, and myrrh has always been used as a preservative used in funeral preparations. Thus frankincense and myrrh prefigure Christ's ministry of healing (spiritual as well as physical) and His death and Resurrection.
|-
|12
|And being warned of God in a dream that they should not return to Herod, they departed into their own country another way.
|God warned these men in a dream that they should not return to King Herod, so they went to their own country by an alternate route.
|That God gave the warning directly is an assumption. That God was ''instrumental'' in the giving of that warning is certainly a safe assumption.
|-
|13
|And when they were departed, behold, the angel of the Lord appeareth to Joseph in a dream, saying, Arise, and take the young child and his mother, and flee into Egypt, and be thou there until I bring thee word: for Herod will seek the young child to destroy him.
|Once they had departed, the angel of the Lord appeared to Joseph in a dream, saying, "Take the young child and his mother, and flee to Egypt, and stay there until I tell you otherwise: for King Herod will be searching for the infant to kill him."
|
|-
|14
|When he arose, he took the young child and his mother by night, and departed into Egypt:
|When he woke up, he took the infant and his mother that night and fled to Egypt.
|
|-
|15
|And was there until the death of Herod: that it might be fulfilled which was spoken of the Lord by the prophet, saying, Out of Egypt have I called my son.
|There they stayed until the death of Herod, so that the words of the Lord's prophet would be fulfilled, which said "Out of Egypt have I beckoned my son."
|
|-
|16
|Then Herod, when he saw that he was mocked of the wise men, was exceeding wroth, and sent forth, and slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under, according to the time which he had diligently inquired of the wise men.
|Herod was very angry when he saw the astrologers had deceived him. He gave orders than all infants two years old and younger in Bethlehem and the neighboring coastlines be killed, as this would assuredly kill any infant born at the time the astrologers had told him.
|
|-
|17
|Then was fulfilled that which was spoken by Jeremy the prophet, saying,
|This is how the prophecy of Jeremy was fulfilled, which said,
|
|-
|18
|In Rama was there a voice heard, lamentation, and weeping, and great mourning, Rachel weeping for her children, and would not be comforted, because they are not.
|"In Rama a weeping and mourning voice was heard, for Rachel wept for her children, and could not be comforted, because they are not alive."
|This verse directly quotes the [[Septuagint]].
|-
|19
|But when Herod was dead, behold, an angel of the Lord appeareth in a dream to Joseph in Egypt,
|When Herod died, an angel of the Lord appeared in a dream to Joseph, who was in Egypt.
|[[Herod]] probably died in 1 BC.
|-
|20
|Saying, Arise, and take the young child and his mother, and go into the land of Israel: for they are dead which sought the young child's life.
|And the angel said, "Rise, and take the infant and His mother, and go to Israel, for those who sought to kill Him are dead."
|
|-
|21
|And he arose, and took the young child and his mother, and came into the land of Israel.
|So he rose, and took the infant and His mother, and went to [[Israel]].
|
|-
|22
|But when he heard that Archelaus did reign in Judaea in the room of his father Herod, he was afraid to go thither: notwithstanding, being warned of God in a dream, he turned aside into the parts of Galilee:
|When he heard that Archelaus reigned in Judea as successor to his father Herod, Joseph was afraid to go there, but on God's instructions, he entered into the region around Galilee,
|
|-
|23
|And he came and dwelt in a city called Nazareth: that it might be fulfilled which was spoken by the prophets, He shall be called a Nazarene.
|and settled in a city called [[Nazareth]]. This fulfilled the prophecy, "He shall be called a Nazarene."
|
|}

== Chapter 3 ==

{|class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|In those days came John the Baptist, preaching in the wilderness of Judaea,
|In those times there was a man called [[John the Baptist]], who preached in the deserts of [[Judea]].
|Literally, "John the Baptizer."
|-
|2
|And saying, Repent ye: for the kingdom of heaven is at hand.
|He would say, "You must repent, for the kingdom of heaven is near!"
|The Greek verb '''μετανοεω''' literally means "I change my mind." Repentance means a change of heart and mind, and a turning away from a prior path.
|-
|3
|For this is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.
|John the Baptist was the man prophesied by [[Isaiah]], who spoke of "the voice of a man crying out in the desert, 'Prepare the path of the Lord!'"
|
|-
|4
|And the same John had his raiment of camel's hair, and a leathern girdle about his loins; and his meat was locusts and wild honey.
|John the Baptist had a shirt made of camel's hair and a leather loincloth, and he ate [[grasshopper]]s and wild [[honey]].
|"Locusts" refers to a swarm of any of various grass-eating insects, most commonly the [[grasshopper]], but also (in America) the [[cicada]]. "Wild honey" is honey taken from any hive that is not specifically maintained and entails getting stung. These descriptions of the clothing and diet of John the Baptist emphasize his character as "roughing it" and living quite literally off the land. A hairshirt is uncomfortable and the act of wearing a hairshirt, or cilice, as an act of penance persists among Catholics today. This eccentric description of John shows him in a state of literally physical discomfort, wearing poor clothing and eating poor food, as an act of penance as he wanders the desert preaching.
|-
|5
|Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan,
|And many citizens of Jerusalem, and of all the neighboring regions, went out to John the Baptist
|
|-
|6
|And were baptized of him in Jordan, confessing their sins.
|and were baptized by him in the Jordan river as they confessed their sins.
|"Baptism" literally means washing by total body immersion.
|-
|7
|But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come?
|When John saw how many Pharisees and Sadducees came to be baptized by him, he said to them, "You jerks! Who has warned you to flee from the ''divine'' sentence that's coming ''to you''?
|The phrase '''Γεννηματα εχιδνων''', "sons of snakes," is an insult, akin to "sons of (female dogs)" or "bastards" or simply "jerks."

The word rendered "wrath" is '''οργη''', which refers to the attitude of a magistrate before whom a convict appears for sentencing. In this context, they are clearly attempting to flee from God's justice by baptism. John finds this richly ironic, because he knows that Pharisees and Sadducees would be united in their "citified" contempt of him, because he's a roughneck who doesn't "dress properly," and everyone in Jerusalem surely knows it.
|-
|8
|Bring forth therefore fruits meet for repentance:
|"''If you want to escape that fate,'' show ''in your lives'' fruits that deserve to be called fruits of repentance.
|
|-
|9
|And think 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.
|"Do not think to yourself, 'We have [[Abraham]] as our patriarch, ''and are saved on that account''." For I tell you now that God could make these stones into children of Abraham ''if He wanted to''."
|God is no Respecter of persons, or of their races or national or clannish origins.
|-
|10
|And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire.
|"Already the axe is about to fall on the roots of the trees. So every tree that does not bring forth good fruit will be cut down and thrown into the fire.
|
|-
|11
|I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire:
|On the one hand, I baptize you with water, as you repent: but on the other hand he who will come after me is far mightier, and I don't deserve to carry his shoes. He will immerse you in the Divine Guide, and in fire.
|
|-
|12
|Whose fan is in his hand, and he will throughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire.
|His winnowing shovel is in his hand, and he will rid his threshing-floor ''of all impure elements'', and gather his wheat into his barn; and he will burn the chaff with a fire that cannot be quenched.
|The Greek word '''ασβεστος''', meaning "unquenchable", survives as the term [[asbestos]], a mineral once prized as a flame-retardant.
|-
|13
|Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him.
|Now Jesus came from Galilee to Jordan, to be baptized by John.
|
|-
|14
|But John forbad him, saying, I have need to be baptized of thee, and comest thou to me?
|But John begged him to stop, saying, "No, I need to be baptized by you, not you by me."
|
|-
|15
|And Jesus answering said unto him, Suffer it to be so now: for thus it becometh us to fulfil all righteousness. Then he suffered him.
|And Jesus in answer said to him, "Allow yourself to baptize me, for it is necessary and proper." So John allowed it.
|
|-
|16
|And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him:
|And Jesus, once he was baptized, rose out of the water and the heavens opened for him, and the spirit of God descended like a dove upon him.
|
|-
|17
|And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased.
|And a voice spoke from heaven, saying, "This my beloved Son, with whom I am very pleased."
|
|}

== Chapter 4 ==

{|class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|Then was Jesus led up of the Spirit into the wilderness to be tempted of the devil.
|Then the Divine Guide led Jesus into the desert to be tested by the Slanderer.
|The word traditionally rendered "to tempt" means "to test," as an engineer will test a new material or assembly, often "to failure." This was Jesus' Final Examination.

The Greek word '''διαβουλος''' literally means "slanderer". The traditional rendition, "devil," is a contraction of the Greek word.

|-
|1b
|Then was Jesus led up of the Spirit into the wilderness to be tempted of the devil.
|Then Jesus was lead by the Holy Spirit into the desert to be tried by the Devil.
|The Aramaic (Syriac) Peshitta provides understanding and is important not only because if is the first translation after the Greek original but also because it captures the "aramaisms in the original
Greek and as some have pointed out, either orally or written, it provides the Aramaic sources from which the Original Greek, that is the earliest we have, might be a translation and reworking.

"Spirit" in Greek, "Holy Spirit" in Aramaic ( Ruha d Qudsha)

Important to leave as the Greek has it the passive. "Jesus was led"
|-
|2
|And when he had fasted forty days and forty nights, he was afterward an hungred.
|And after having fasted for 40 days and nights, Jesus was very hungry.
|
|-
|2b
|And when he had fasted forty days and forty nights, he was afterward an hungred.
|And after having fasted for 40 days and nights, Jesus began to be hungry
|Greek and Syriac strongly imply that Jesus felt no hunger until the end of the 40 days and nights of fast.
|-
|3
|And when the tempter came to him, he said, If thou be the Son of God, command that these stones be made bread.
|And the tester (Satan) came to him and said, "If you are truly the Son of God, order that these rocks be made into food".
|
|-
|3b
|And when the tempter came to him, he said, If thou be the Son of God, command that these stones be made bread.
|And the Tempter came to him and said, "If you are the Son of God, command that these stones become bread".
|"eipe" say, literally say. Less literally but better English, "tell" these stones to become bread. Then Jesus would have been told by the Devil to speak to the stones. I think that the KJV "command" is the best.
|-
|4
|But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.
|But Jesus said in answer, "Scripture says: The life of Man is not just about consuming food, but about consuming the message of God".
|Satan suggests that Jesus should be an economic Messiah. Jesus rejects this, saying that taking God's message to heart is more important even than the daily diet.
|-
|4b
|But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.
|But Jesus answered and said, It is written, "Man does not live by bread alone, but also by every word coming from the mouth of God
|The solemn and sonorous Biblical "answered and said" is proliptic and should be retained. It is there to tell us that we are about to hear Holy Writ. "It is written", is literal , understandable , and Hebraic all at once.
|-
|5
|Then the devil taketh him up into the holy city, and setteth him on a pinnacle of the temple,
|Then the slanderer took him into the holy city, and stood him up on the pinnacle of the [[Temple of Jerusalem|Temple]].
|
|-
|5b
|Then the devil taketh him up into the holy city, and setteth him on a pinnacle of the temple,
|Then the Devil took Him into the Holy City, and set Him on the parapet of the Temple.
|
|-
|6
|And saith unto him, If thou be the Son of God, cast thyself down: for it is written, He shall give his angels charge concerning thee: and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone.
|And he told him, "If you are the Son of God, throw yourself down. Scripture says, ''does it not'', 'He shall give His Messengers a responsibility concerning You, and will carry You in their hands to prevent You from ''so much as'' striking Your foot against a stone.'"
|The word '''αγγελος''' literally means "messenger."
|-
|6b
|And saith unto him, If thou be the Son of God, cast thyself down: for it is written, He shall give his angels charge concerning thee: and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone.
|The Devil said to Him, "If you are the Son of God, throw yourself down. Yes, it is written, "Concerning you, He will command His angels and they will bear you up in their hands so that not even your foot will hit rock. "
|
|-
|7
|Jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God.
|Jesus told him, "Scripture also says, 'Do not put the Lord your God to the test.'"
|God will provide Divine protection up to a point, but to rely on Him to bail one out of the consequences of bad judgment is bad form. In fact, Satan suggests that Jesus be a magical or wonder-working Messiah, and Jesus rejects that advice as well.
|-
|7b
|Jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God.
|Jesus said to him, "Again, it is written, Do not tempt the Lord your God."
|
|-
|8
|Again, the devil taketh him up into an exceeding high mountain, and sheweth him all the kingdoms of the world, and the glory of them;
|Again the slanderer took Him up to an extremely tall mountain, and showed him all the nation-states of the world and ''all'' their glory,
|The [[Greek]] word '''βασιλεια''', a kingdom, is rendered "nation-state" here because it can stand for any nation-state having any form of government. Representative republics were not known at the time that the Evangelists and Apostles wrote, though they had been known earlier. All heads-of-state with whom these writers were familiar held titles that would translate today as "king" or "emperor." But when Satan shows Jesus all the nation-states of the world, he does not limit this vision only to those nation-states known to the Evangelists, or even only to those nation-states then existing. Rather, Satan demonstrates all nation-states, past, present, and future, as if to say that the governments of men have always been Satan's to bestow on anyone. Such is the measure of Satan's incomparable pride.
|-
|8b
|Again, the devil taketh him up into an exceeding high mountain, and sheweth him all the kingdoms of the world, and the glory of them;
|And again the the Devil took Him up a very high mountain, and showed him all the kingdoms of the world with all their magnificence
|
|-
|9
|And saith unto him, All these things will I give thee, if thou wilt fall down and worship me.
|and told him, "I will give You all these things, if You will fall down and worship me."
|Satan now offers Jesus the chance to be a political Messiah, One Who uses raw political power.
|-
|9b
|And saith unto him, All these things will I give thee, if thou wilt fall down and worship me.
|He said to Him, "I will give You all these things, if You will prostrate yourself and worship me."
|
|-
|10
|Then saith Jesus unto him, Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.
|Then Jesus told him, "Get away from me, Satan. Scripture says, 'You shall worship the Lord your God, and serve Him alone.'"
|
|-
|10b
|Then saith Jesus unto him, Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.
|Then Jesus said to him, "Go, Satan! For it is written, 'You shall worship the Lord your God, and Him alone shall you serve.'"
|
|-
|11
|Then the devil leaveth him, and, behold, angels came and ministered unto him.
|Then the slanderer left Him, and suddenly messengers ''of God'' came and waited on Him.
|The word used is '''διακονεω''', which means "I wait on someone like a table waiter." From this root comes the Greek word '''διακονος''' a table waiter, which survives today as the word ''[[deacon]]''.
|-
|11b
|Then the devil leaveth him, and, behold, angels came and ministered unto him.
|Then, when the Devil left Him, the angels came and served Him.
|the "behold" asking us to see, and we do and we see, after the Devil has left, or as he is leaving, the angels, in their turn, are coming in.

|-
|12
|Now when Jesus had heard that John was cast into prison, he departed into Galilee;
|Now when Jesus had heard that John had been arrested, he went away into [[Galilee]];
|
|-
|13
|And leaving Nazareth, he came and dwelt in Capernaum, which is upon the sea coast, in the borders of Zabulon and Nephthalim:
|And leaving Nazareth, he came and settled in Capernaum, which is on the seacoast, near the border between the ''tribal lands of'' Zebulun and Naphthali,
|
|-
|14
|That it might be fulfilled which was spoken by Esaias the prophet, saying,
|in order that the words might be fulfilled that were spoken by [[Isaiah]] the [[prophet]], who said,
|
|-
|15
|The land of Zabulon, and the land of Nephthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles;
|"The land of Zebulun, and the land of Naphthali, by the way of the sea, beyond the Jordan River, Galilee of the Gentiles;
|The [[Greek]] word '''εθνοι''', "nations," is rendered "Gentiles" from the [[Latin]] ''gens, gentis'' meaning "the nation", or more literally, "the clan."
|-
|16
|"The people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up.
|"The people that sat in darkness saw a great light; and to them that sat in the region and shadow of death light has dawned."
|
|-
|17
|From that time Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand.
|From that moment Jesus began to preach, and to say, "Change your hearts, for the kingdom of heaven is at hand."
|Here the Greek word '''βασιλεια''' is properly rendered "kingdom" because [[God]] is, always was, and always will be, a King in the truest sense of that word.
|-
|18
|And Jesus, walking by the sea of Galilee, saw two brethren, Simon called Peter, and Andrew his brother, casting a net into the sea: for they were fishers.
|Now Jesus, as He walked by the sea of Galilee, saw two brothers, Simon, called Peter, and his brother Andrew, as they were casting a net into the sea, for they were fishermen.
|This sea is known today as Lake Tiberias. The name ''Peter'' means "rock."
|-
|19
|And he saith unto them, Follow me, and I will make you fishers of men.
|And he told them, "Follow Me, and I will make you fishers of men."
|
|-
|20
|And they straightway left their nets, and followed him.
|And immediately they left their fishing nets behind and followed Him.
|
|-
|21
|And going on from thence, he saw other two brethren, James the son of Zebedee, and John his brother, in a ship with Zebedee their father, mending their nets; and he called them.
|And going on from that place, He saw two other brothers, James son of Zebedee, and his brother John, in a boat with their father Zebedee, mending their nets; and He called them.
|
|-
|22
|And they immediately left the ship and their father, and followed him.
|And immediately they left the boat and their father, and followed Him.
|
|-
|23
|And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of sickness and all manner of disease among the people.
|And Jesus traveled throughout the whole of Galilee, teaching in their synagogues and preaching the gospel of the Kingdom, and healing every kind of chronic illness and every kind of germ among the people.
|
|-
|24
|And his fame went throughout all Syria: and they brought unto him all sick people that were taken with divers diseases and torments, and those which were possessed with devils, and those which were lunatick, and those that had the palsy; and he healed them.
|And the news of him spread throughout the whole of [[Syria]] (Province), and ''people'' brought to him the sick people having various diseases and torments, all demon-oppressed people, and mentally disturbed people, and paralyzed people, and He healed them.
|The [[Greek]] word '''σεληνιαζομαι''' means "I am struck by the [[moon]]." This was the popularly suspected cause of most mental disturbance in those times. Here Matthew clearly distinguishes between ordinary mental illness and oppression or possession by demons.
|-
|25
|And there followed him great multitudes of people from Galilee, and from Decapolis, and from Jerusalem, and from Judaea, and from beyond Jordan.
|And great crowds of people followed Him from Galilee, and from Decapolis, and from [[Jerusalem]] and [[Judea]] and from the far side of the Jordan River.
|
|}

== Chapter 5 ==

{|class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|And seeing the multitudes, he went up into a mountain: and when he was set, his disciples came unto him:
|Now when He saw the crowds, He went up into a mountain, and when he had taken His seat , His pupils came to Him.
|The [[Greek]] word '''μαθητης''' means a pupil or student.
|-
|1b
|And seeing the multitudes, her went up into a mountain: and when he was set, his disciples came unto him:
|After seeing the masses before Him, he ascended the Mountain, then He sat down*[to be foot-noted at bottom]. Those who were learning from Him, came to Him
|What would have been understood by the original hearers and readers of Gospel of Matthew - Jesus was the fulfiller and then the displacer of Moses, viewing the crowd, as Moses did, Jesus ascended (dignified reminiscent of the Original Event, and when He got to the top, He SAT DOWN. That is mentioned, seemingly unimportant but actually very important. "Sitting down" was the 1st century act which meant "assumning authority". That is why there was a "seat of Moses" in the synagogue which Jesus said the Pharasees were presently occupying (that is why also the early bishops were represented as sitting with their clergy around them). His Learners - Talmidim (thus the Syriac and Hebrew behind the Greek Mathntns. Talmidim/mathntns does not really mean "pupil" which to the modern ear brings in "classroom", but rather followers or learners by seeing and hearing and doing - apprentices, if you will) came to him.
|-
|2
|And he opened his mouth, and taught them, saying,
|Then he opened His mouth and taught them, saying:
|
|-
|2b
|And he opened his mouth, and taught them, saying,
|He began His Torah*[to be foot-noted at bottom] to them, then, and said:
| Jesus would have had to "open His mouth" in order for him "to say", but it was important to put it this way to thrust the reader to the sonorous solemnity of the Scriptures Va Ya'an vaYomer = He responded (when it was really not a response) and said. What they heard, so the original readers of the Gospel of Matthew would have now learned by this preface, is the new Torah from the One who was greater than Moses, having taken his place on "the mountain" ("mountain" here has an article - "the" precisely because it is specified, though unnamed, in contradistinction to the Mt. Sinai of Moses). The Gospel of Luke has the "sermon" on the plain while Matthew has it on the mountain. Both are correct as it is a plain going on up to the top of a mount on the north shore of the Lake. But Matthew chooses to call it "mountain" precisely because he is presenting the greater than Moses. The hearers and readers of the Gospel of Matthew would not be surprised then to hear later on in the "Sermon on the Mount" (better it be called " The Torah of the Messiah" or the "Law of the Kingdom"), " You have heard it said...but I say to you..." They would understand that the displacer and surpasser of Moses was getting the Torah directly from the Father, and no more would they have need of the line of rabbis and teachers to go back to the time of Moses. Somehow what the original readers and hearers of the Gospel would have understood must come through in the modern language. How that can be done is both an art and a miracle.
|-
|3
|Blessed are the poor in spirit: for theirs is the kingdom of heaven.
|Blessed are the poor in spirit, for theirs is the Kingdom of heaven.
|The [[Greek]] word '''μακαριος''', "blessed," comes from '''μη''' (not) and the root '''καρ-''' which connotes being cut off. Thus when Jesus says that people are blessed, He means that they will not be cut off from God.

The Greek word '''ουρανος''', literally "sky", is always rendered in the plural. (In the Old Testament it was rendered in the Hebrew dual number.)
|-
|3b
|Blessed are the poor in spirit: for theirs is the kingdom of heaven.
|So truly blessed are those that are not full of the themselves. The Kingdom of heaven is theirs.
|Here and in the rest of the "beatitudes", blessed is a good translation but behind the makarios is the ASHRAIcem, ASHRAIhem of the Hebrew rather than barukh. Ashrai is used for the palpable and overflowwing blessing and presence of God rather than the consecratory state, The root of ashrai is used for "happiness" Change in word order for the this and the rest of beatitudes is permitted by grammar and brings the true and unexpected reversal which is the teaching of Christ.
|-
|4
|Blessed are they that mourn: for they shall be comforted.
|Blessed are the sad, for they shall be comforted.
|
|-
|4b
|Blessed are they that mourn: for they shall be comforted.
|So truly blessed those that are grief-stricken. They will be comforted.
|
|-
|5
|Blessed are the meek: for they shall inherit the earth.
|Blessed are the meek, for they shall inherit the earth.
|
|-
|5b
|Blessed are the meek: for they shall inherit the earth.
|So truly blessed are the meek. They are the ones to inherit the earth.
|
|-
|6
|Blessed are they which do hunger and thirst after righteousness: for they shall be filled.
|Blessed are they that hunger and thirst for justice, for they shall be satisfied.
|The use of the Greek accusative case connotes persons who actively do and pursue justice in their daily living.
|-
|6b
|Blessed are they which do hunger and thirst after righteousness: for they shall be filled.
|So truly blessed are those that hunger and thirst to see righteousness done. They will have their fill.
|
|-
|7
|Blessed are the merciful: for they shall obtain mercy.
|Blessed are the merciful, for they shall receive mercy.
|
|-
|7b
|Blessed are the merciful: for they shall obtain mercy.
|So truly blessed are those that are merciful. Mercy will come to them.
|
|-
|8
|Blessed are the pure in heart: for they shall see God.
|Blessed are the clean in heart, for they shall see God.
|The [[Greek]] word '''καθαρος''' means "clean." The English word ''pure'' has its roots in metallurgy and connotes a refined metal element separated in a furnace. That metaphor is used elsewhere in Scripture, but not here.
|-
|8b
|Blessed are the pure in heart: for they shall see God.
|So truly blesssed are the pure of heart. They will see God.
|
|-
|9
|Blessed are the peacemakers: for they shall be called the children of God.
|Blessed are the peacemakers, for they shall be called the children of God.
|
|-
|9b
|Blessed are the peacemakers: for they shall be called the children of God.
|So truly blessed are the Makers of Peace. It is Children of God that they will be called.
|developed from the Scripture and current in the 1st cent. and common in the synagogual liturgy - "The One who makes Peace in His Heights, He will make Peace upon us." As God is called according to this His quality, so those who follow Him in this, will also be called, a new name - "Children of God"

|-
|10
|Blessed are they which are persecuted for righteousness' sake: for theirs is the kingdom of heaven.
|Blessed are they that are persecuted for the sake of justice, for theirs is the Kingdom of heaven.
|The Greek preposition '''ενεκεν''', used with the ablative, means "for the sake of." Here Matthew refers to those who suffer for the cause of justice, whereas before he referred to those who sought to deal justly themselves.
|-
|11
|Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake.
|Blessed are you, when ''men'' shall denounce you, and persecute you, and say everything evil against you (falsely), for My sake.
|Some Greek manuscripts omit the word translated as "falsely."
|-
|12
|Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you.
|Rejoice, and be very glad, because your reward is great in heaven: because they persecuted the prophets that came before you in the same manner.
|
|-
|13
|Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men.
|You are the salt of the earth. But if the salt has become bland, what shall it be salted with? It is then good for nothing, and fit only to be thrown out and trodden underfoot by men.
|
|-
|14
|Ye are the light of the world. A city that is set on an hill cannot be hid.
|You are the light of the world. A city cannot be hidden if it stands on a hill.
|
|-
|15
|Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house.
|And men do not light a candle and put it under a bushel basket, but on a candlestick; and it shines on everyone in the house.
|
|-
|16
|Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.
|Let your light shine in this manner in front of people, so that they may see your good works and give glory to your Father in heaven.
|
|-
|17
|Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil.
|Do not think that I have come to tear down the law or the prophets. I have not come to tear these things down, but rather to fulfil them.
|
|-
|18
|For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.
|For I tell you truly: Until heaven and earth, not one iota nor one prime-mark shall pass from the law, in any way, shape or form, until everything is fulfilled.
|The Greek letter ''iota'' derives from the [[Hebrew]] '''י''' or ''yod'', commonly called a "jot" on account of its small size. The phrase "one iota" survives today in common English and means exactly what it meant to St. Matthew: a tiny amount.

The prime-mark is the [[Hebrew]] ''gerash'', called '''κεραια''' or ''keraia'' in Greek; this was called a "tittle" in Elizabethan [[English]]. The ''gerash'', or the double-prime called ''gershayim'' (dual number), appeared often in Hebrew manuscripts to distinguish numbers (written with ordinary alphabetic letters) from regular text.
|-
|19
|Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.
|And so if any person breaks even one of the least of these commandments, and shall so instruct others, that person shall be called the least in the Kingdom of heaven: but any person who does and teaches the commandments, shall be called great in the Kingdom of heaven.
|
|-
|20
|For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.
|For I tell you that unless your justification exceeds the justification of the scribes and the Pharisees, you cannot enter the Kingdom of heaven under any circumstances.
|The manner of that justification will be explained later. Jesus makes a point of setting the bar higher than any man can scale by relying on his own strength.
|-
|21
|Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment:
|You have heard that it was said in ancient times, "You shall not commit murder," and anyone guilty of committing murder would be liable for trial.
|The Greek verb '''φονευω''' literally means "I commit murder." Therefore, murder is specifically in view here.
|-
|22
|But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire.
|But I tell you that any person who is angry with his brother shall be liable for trial, and anyone who says to his brother, "Airhead!" shall be liable to be brought before the council, but whoever says, "Moron!" shall be liable for the fire of hell.
|The Byzantine family of manuscripts, that form the basis of the [[Textus Receptus]], add the word '''εικη''' or ''eiki'', which means "without proper cause." But whether Jesus would necessarily recognize such a thing as a good cause to stay angry with someone is an open question.
|-
|23
|Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee;
|So if you are bringing your gift to the altar, that your brought has something against you,
|
|-
|24
|Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift.
|leave your gift in front of the alter, go away, reconcile yourself to your brother first, and then come and offer your gift.
|One does not offer gifts to God while harboring anger in one's heart; such behavior is dishonoring to God and therefore frowned upon.
|-
|25
|Agree with thine adversary quickly, whiles thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison.
|Be on good terms with your adversary quickly, while you are with him on the road; otherwise he might sometime deliver you to the judge, who will deliver you to the bailiff, and you find yourself thrown into prison.
|The Greek word '''υπηρετης''' or ''hyperetis'' means an attendant; the attendant of a judge would be called a bailiff.
|-
|26
|Verily I say unto thee, Thou shalt by no means come out thence, till thou hast paid the uttermost farthing.
|I tell you truly: you shall not come out of that prison until you have paid back the last quarter-penny.
|The Greek word '''κοδραντης''' referred to the Roman ''quadrans'', the smallest coin in the Roman coinage system. The British quarter-penny coin once called a "farthing" was the best equivalent in King James' day.
|-
|27
|Ye have heard that it was said by them of old time, Thou shalt not commit adultery:
|You have heard that they said, "Do not commit adultery."
|
|-
|28
|But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart.
|But I tell you that any man who looks at a woman with desire has already committed adultery with her in his heart.
|
|-
|29
|And if thy right eye offend thee, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell.
|But if your right eye causes you to stumble, take it out and throw it away from you: for it is better for you to have one of your body parts perish than that the whole body be thrown into hell.
|
|-
|30
|And if thy right hand offend thee, cut if off, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell.
|And if your right hand causes you to stumble, cut it off and throw it away from you: for it is better for you to have one of your body parts perish than that the whole body be thrown into hell.
|
|-
|31
|It hath been said, Whosoever shall put away his wife, let him give her a writing of divorcement:
|It has been said, "Any man who divorces his wife should give her a bill of divorcement."
|
|-
|32
|But I say unto you, That whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery: and whosoever shall marry her that is divorced committeth adultery.
|But I say to you that any man who divorces his wife, ''or fails to marry his betrothed'' for any reason other than improper conduct on her part, causes her to commit adultery; and any person who marries a divorced woman commits adultery.
|In ancient [[Judaism|Jewish]] custom, betrothal was as binding as was actual marriage, in the same way that "earnest money contracts" are binding on would-be buyers and sellers of real estate. The only recognized grounds for not "closing the sale," that is, proceeding with the wedding, was improper conduct by the wife before the date of the wedding. Because Matthew, a Jew, was writing to Jews, he included this exception. Luke, who wrote primarily to Gentiles, did not need to, because Gentiles had no such custom as a binding betrothal.
|-
|33
|Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths:
|Again you have heard that it was said in ancient times, "Do not swear falsely, but keep before the Lord any oath that you do swear."
|
|-
|34
|But I say unto you, Swear not at all; neither by heaven; for it is God's throne:
|But I tell you: don't swear at all, neither by heaven, the throne of God;
|
|-
|35
|Nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King.
|nor by the earth, His footstool; nor by [[Jerusalem]], the city of the great King,
|
|-
|36
|Neither shalt thou swear by thy head, because thou canst not make one hair white or black.
|nor by your head, because you cannot make one hair white or black.
|
|-
|37
|But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil.
|But let your word be a simple "Yes" or "No." Anything more than that comes from evil.
|
|-
|38
|Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth:
|You have heard that it was said, "An eye for an eye, and a tooth for a tooth."
|This was the original ''lex talionis'' and was given to restrain the retaliator from exacting a revenge greater than the original wrong.
|-
|39
|But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also.
|But I tell you: Don't ''be quick to'' stand against evil. To whomever hits you on the right cheek, turn the other cheek to him also.
|
|-
|40
|And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also.
|And if any person sues you in a court of law, and takes your coat from you, let him have your cloak as well.
|
|-
|41
|And whosoever shall compel thee to go a mile, go with him twain.
|And if anyone compels you to go a mile with him, go with him two miles.
|A Roman infantryman stationed in the provinces might compel a non-citizen of Rome to carry his backpack for him for one Roman mile, under Roman law and regulation. Jesus urges His followers, in this and other cases, to offer double what another person demands.
|-
|42
|Give to him that asketh thee, and from him that would borrow of thee turn not thou away.
|Give to anyone who asks, and don't turn away from anyone who wants to borrow from you.
|
|-
|43
|Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy.
|You have heard that it was said, "Love your neighbor, and disregard your enemy."
|The Greek word '''μισεω''' generally means "I disregard someone." The word connotes not wasting the effort of thought on the other person, rather than cultivating an attitude of anger. Again, Jesus is about to set an even higher standard of human behavior.
|-
|44
|But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you;
|But I tell you: Love your enemies, bless them who curse you, do good to those who disregard you, and pray for those who treat you spitefully and persecute you,
|Many Greek manuscripts mention only the first and fourth parts of the above, but all four are mutually consistent.
|-
|45
|That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.
|so that you may be the children of your Father in heaven. He makes His sun to rise on the evil and the good, and sends rain on the just and on the unjust.
|If God is no Respecter of persons in this regard, then what right have we to impose a sanction that God Himself does not impose?
|-
|46
|For if ye love them which love you, what reward have ye? do not even the publicans the same?
|Because if you love them who love you, what reward do you have? Don't even tax collectors do the same thing?
|
|-
|47
|And if ye salute your brethren only, what do ye more than others? do not even the publicans so?
|And if you exchange polite greetings only with your brothers, what are you doing, any more than others do? Don't even tax-collectors behave this way?
|
|-
|48
|Be ye therefore perfect, even as your Father which is in heaven is perfect.
|You should therefore be perfect, even as your Father Who is in heaven is perfect.
|The word translated "perfect" is the Greek '''τελειος''' or ''teleios'', which comes from the root '''τελε-''' meaning far, or at the end. The "perfect person" would be a finished work, having no room for improvement. Jesus necessarily sets the bar high, and encourages His followers to jump as high as they can. But only His substitutionary sacrifice will, in the end, complete the work for anyone.
|}

==Chapter 6==

{|class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|Take heed that ye do not your alms before men, to be seen of them: otherwise ye have no reward of your Father which is in heaven.
|Be careful not to perform your acts of charity in front of men, in order to be a spectacle before them; otherwise you will have no reward from your Father in heaven.
|
|-
|2
|Therefore when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have their reward.
|So when you do your duty, do not sound a trumpet before you, the way the hypocrites do in the synagogues and in the streets, so that they may have glory from men. I tell you truly: they will get what's coming to them.
|
|-
|3
|But when thou doest alms, let not thy left hand know what thy right hand doeth:
|But when you do your duties, don't let your left hand know what your right hand is doing,
|
|-
|4
|That thine alms may be in secret: and thy Father which seeth in secret himself shall reward thee openly.
|so that your acts of charity may be hidden, and your Father, who sees in a hidden way Himself, will reward you openly.
|
|-
|5
|And when thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward.
|And when you pray, don't be like the hypocrites. They love to pray when standing in the synagogues and in the street corners, so that they may be seen by men. I tell you truly: They will get what's coming to them.
|
|-
|6
|But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly.
|But you, when you pray, go into your private room, and when you have shut your door, pray to your Father Who is hidden, and your Father, who sees in a hidden manner, will reward you openly.
|
|-
|7
|But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking.
|And when you do pray, don't use vain repetitions, the way those of other nations do. They think that they'll be heard if they use many words.
|
|-
|8
|Be not ye therefore like unto them: for your Father knoweth what things ye have need of, before ye ask him.
|So don't be like them. Your Father knows what things you need, before you ask Him.
|
|-
|9
|After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name.
|Therefore, pray this way: "Our Father, who is in heaven, let your Name be Holy.
|The Greek form '''αγιασθητω''' is in the third-person present imperative or ''jussive'' form. This is the equivalent of an English jussive subjunctive.
|-
|10
|Thy kingdom come. Thy will be done in earth, as it is in heaven.
|Let Your kingdom come. Let Your will be done on earth as it is done in heaven.
|Again, the jussive imperative form appears here, not the indicative.
|-
|11
|Give us this day our daily bread.
|Give us our daily bread today.
|In other words: see to our daily needs.
|-
|12
|And forgive us our debts, as we forgive our debtors.
|And forgive us of all our sins, just as we forgive those who sin against us.
|
|-
|13
|And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen.
|And do not lead us into testing, but keep us from the evil one. For yours is the kingdom, and the power, and the glory, forever. Amen.
|The Byzantine manuscripts add "For yours is the kingdom," etc. Other manuscripts omit this part.
|-
|14
|For if ye forgive men their trespasses, your heavenly Father will also forgive you:
|Because if you forgive men the wrongs they do, your heavenly Father will forgive you as well.
|
|-
|15
|But if ye forgive not men their trespasses, neither will your Father forgive your trespasses.
|But if you do not forgive men their wrongdoings, your Father will not forgive your wrongdoings either.
|
|-
|16
|Moreover when ye fast, be not, as the hypocrites, of a sad countenance: for they disfigure their faces, that they may appear unto men to fast. Verily I say unto you, They have their reward.
|Furthermore, when you fast, do not be gloomy, like the hypocrites. They like to disfigure their faces so that they appear to other people to be fasting. I tell you truly: they will get what's coming to them.
|
|-
|17
|But thou, when thou fastest, anoint thine head, and wash thy face;
|But you, when you fast, rub your head with oil, and wash your face,
|Anointment, or rubbing of the head with oil, was necessary in desert climates to hold the body water in.
|-
|18
|That thou appear not unto men to fast, but unto thy Father which is in secret: and thy Father, which seeth in secret, shall reward thee openly.
|so that you do not look like a man fasting to other men, but to your Father Who is hidden, and your Father, who sees in a hidden manner, will reward you openly.
|
|-
|19
|Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal:
|Don't store up treasures for yourselves on earth, where moths and rust make things unsightly and thieves break through and steal.
|
|-
|20
|But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal:
|But store up treasures for yourselves in heaven, where neither moth nor rust can disfigure and no thief can break in or steal.
|
|-
|21
|For where your treasure is, there will your heart be also.
|For where your treasure is, your heart will also be.
|
|-
|22
|The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light.
|The lamp of the body is the eye. So if your eye is single, then your whole body will be bright.
|
|-
|23
|But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness!
|But if your eye is evil, then your whole body will be dark. So if the light that is in you is dark, it is very dark indeed.
|
|-
|24
|No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.
|No one can serve two masters. He will either hate the one and love the other, or else hold to the one and treat the other with contempt. You cannot at the same time be a slave to God and wealth.
|
|-
|25
|Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment?
|For this reason I tell you: stop worrying about your life, and what you will eat [or drink], or for your body, or what you will wear. Isn't life more than about food, and the body more than about clothes?
|The Greek verb is a negation of a present imperative. Such a construct tells the reader to stop doing something that he is presently doing or in the habit of doing.
|-
|26
|Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they?
|Look at the birds in the sky. They neither sow nor reap nor gather into barns, but your heavenly Father feeds them. Aren't you much better than they are?
|
|-
|27
|Which of you by taking thought can add one cubit unto his stature?
|Who among you, by worrying about it, can add one foot to his height?
|
|-
|28
|And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin:
|And why do you worry about your clothes? Look at the lilies of the field, and how they grow. They don't work or spin.
|
|-
|29
|And yet I say unto you, That even Solomon in all his glory was not arrayed like one of these.
|And yet I tell you that even [[Solomon]] in all his glory was never clothed like one of these.
|
|-
|30
|Wherefore, if God so clothe the grass of the field, which to day is, and to morrow is cast into the oven, shall he not much more clothe you, O ye of little faith?
|So if God can thus clothe the grass of the field, which is here today and thrown into the oven tomorrow, will he not clothe you so much more, you who have so little faith?
|
|-
|31
|Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed?
|So stop worrying, and saying, "What shall we eat?" or "What shall we drink?" or "What shall we wear?"
|
|-
|32
|(For after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye have need of all these things.
|For the Gentiles seek after all these things, but your heavenly Father knows that you need all these things.
|
|-
|33
|But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.
|But first seek after the Kingdom of God, and His justice, and every one of these things will be added to you.
|
|-
|34
|Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof.
|So stop worrying about tomorrow, because tomorrow will worry about itself. The bad things that happen today are enough to worry about today.
|
|}

==Chapter 7==

{|class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|Judge not, that ye be not judged.
|Stop judging others, if you do not want to be judged.
|
|-
|2
|For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again.
|For with whatever judgment you judge, you will be judged, and with whatever measure you measure out to others, it will be measured to you.
|
|-
|3
|And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye?
|And why do you behold the mote in your brother's eye, and not consider the beam in your own eye?
|
|-
|4
|Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam is in thine own eye?
|Or how can you say to your brother, "Let me take the mote out of your eye", while a beam is in your own eye?
|
|-
|5
|Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother's eye.
|Hypocrite! Throw the beam out of your own eye first, and then you will see clearly to throw out the mote in your brother's eye.
|
|-
|6
|Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you.
|Stop giving holy things to the dogs, and throwing your pearls in front of pigs, if you don't want them to trample them underfoot, and turn against you and tear you apart.
|
|-
|7
|Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you:
|Ask, and it wiill be given to you; seek, and you will find; knock, and it will be opened to you.
|
|-
|8
|For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened.
|For everyone who asks, receives; he who seeks, finds; and to him who knocks, it is opened.
|
|-
|9
|Or what man is there of you, whom if his son ask bread, will he give him a stone?
|Or what man is there among you who, if his son asks for bread, will give him a stone?
|
|-
|10
|Or if he ask a fish, will he give him a serpent?
|Or if he asks for a fish, will give him a snake?
|
|-
|11
|If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask him?
|If you, then, being evili, know how to give good gifts to your children, how much more will your Father in heaven give good things to those who ask Him?
|
|-
|12
|Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets.
|So however you would want men to treat you, treat them the same way. The law and the prophets require this.
|
|-
|13
|Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat:
|Enter in at the narrow gate. The gate is wide, and the road broad, that leads to destruction, and many people go in that way,
|
|-
|14
|Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.
|because the gate and the road are narrow, that lead to life, and few people find it.
|
|-
|15
|Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves.
|Watch out for false prophets. They come to you in sheep's clothing, but inwardly they are ravenous wolves.
|
|-
|16
|Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles?
|You will know them by their fruits. Do men gather grapes from thorns, or figs from thistles?
|
|-
|17
|Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit.
|In fact every good makes good fruit, but a corrupt tree makes bad fruit.
|
|-
|18
|A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.
|A good tree cannot make bad fruit, nor a corrupt tree make good fruit.
|
|-
|19
|Every tree that bringeth not forth good fruit is hewn down, and cast into the fire.
|Every tree that does not make good fruit is cut down and thrown into the fire.
|
|-
|20
|Wherefore by their fruits ye shall know them.
|Therefore, by their fruits you will know them.
|
|-
|21
|Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.
|Not everyone who says to me, "Lord! Lord!" will enter into the Kingdom of heaven, but rather the one who does the will of My Father in heaven (will so enter).
|
|-
|22
|Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works?
|Many people will say to me in that day, "Lord! Lord! Haven't we told the future in Your Name? Haven't we thrown demons out of people in Your Name? Haven't we done wonderful works in Your Name?"
|
|-
|23
|And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.
|And then I will tell them plainly: "I never knew you. Get away from me, you who work lawlessness."
|
|-
|24
|Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock:
|So everyone who hears these things that I say, and does them, I will compare to a wise man, who built his house on a rock,
|
|-
|25
|And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock.
|and the rain came down, and the floods came, and the winds blew, and beat on that house, and it did not fall, because it was founded on rock.
|
|-
|26
|And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand:
|And everyone who hears these things that I say, and does not do them, will be compared to a foolish man, who built his house on sand,
|
|-
|27
|And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it.
|and the rain came down, and the floods came, and the winds blew, and beat on that house, and it fell, and fell with a great crash.
|
|-
|28
|And it came to pass, when Jesus had ended these sayings, the people were astonished at his doctrine:
|And it came to pass, when Jesus had finished talking, that the crowds were amazed at his teaching,
|
|-
|29
|For he taught them as one having authority, and not as the scribes.
|because when he taught them he spoke with and from authority, and not the way the scribes commonly taught them.
|
|}

==Chapter 8==

{|class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|When he was come down from the mountain, great multitudes followed him.
|When He had come down from the mountain, great crowds of people followed him.
|
|-
|2
|And, behold, there came a leper and worshipped him, saying, Lord, if thou wilt, thou canst make me clean.
|And then a leper came and fell down at His feet, saying, "Lord, if You are willing, You can make me clean."
|
|-
|3
|And Jesus put forth his hand, and touched him, saying, I will; be thou clean. And immediately his leprosy was cleansed.
|And He put out his hand, and touched him, and said, "I am willing. Be clean." And immediately the man's [[leprosy]] was cleansed.
|The [[leprosy]] in view here could be any of a number of contagious skin disorders common to the Middle East in that time, and not necessarily [[Hansen's Disease]] caused by ''Mycobacterium leprae''.
|-
|4
|And Jesus saith unto him, See thou tell no man; but go thy way, shew thyself to the priest, and offer the gift that Moses commanded, for a testimony unto them.
|And Jesus told him, "Don't breathe a word of this to anyone, but go, show yourself to the priest, and offer the sacrifice that Moses commanded as a testimony to them."
|Someone might occasionally find himself free of the particular skin disorder that fell under the general heading of "leprosy." Such a man was always supposed to offer a sacrificial animal to give thanks to God.
|-
|5
|And when Jesus was entered into Capernaum, there came unto him a centurion, beseeching him,
|And when Jesus had gone into Capernaum, a centurion came to him, begging him,
|A Roman centurion ([[Greek]] '''εκατονταρχ''', literally, "leader of a hundred") was the lowest-ranking commissioned officer in the Roman army. He commanded a century of troops, consisting typically of eighty fighting men and twenty auxiliaries.
|-
|6
|And saying, Lord, my servant lieth at home sick of the palsy, grievously tormented.
|and saying, "Lord, my servant is bedridden in my house, paralyzed and in great pain."
|
|-
|7
|And Jesus saith unto him, I will come and heal him.
|And Jesus told him, "I will come and heal him."
|
|-
|8
|The centurion answered and said, Lord, I am not worthy that thou shouldest come under my roof: but speak the word only, and my servant shall be healed.
|In answer, the centurion said, "Lord, I don't deserve to have you come under my roof. Just say the word, and my servant will be healed.
|
|-
|9
|For I am a man under authority, having soldiers under me: and I say to this man, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it.
|"For I am part of a chain of command, and I have soldiers under my command. I tell this man, "Go" and he goes, and another, "Come" and he comes, and my servant, "Do this," and he does it."
|
|-
|10
|When Jesus heard it, he marvelled, and said to them that followed, Verily I say unto you, I have not found so great faith, no, not in Israel.
|When Jesus heard that, he was amazed, and said to those that were following him, "I tell you truely, I have not found such great faith, even in [[Israel]].
|
|-
|11
|And I say unto you, That many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven.
|"And I tell you that many will come from east and west, and will sit down with [[Abraham]], and [[Isaac]], and [[Jacob]], in the Kingdom of heaven.
|
|-
|12
|But the children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth.
|"But the children of the Kingdom will be thrown out into outer darkness; there will be weeping and grinding of teeth."
|
|-
|13
|And Jesus said unto the centurion, Go thy way; and as thou hast believed, so be it done unto thee. And his servant was healed in the selfsame hour.
|And Jesus said to the centurion, "Go, and as you have believed, so let it be done for you." And his servant was healed in that very hour.
|
|-
|14
|And when Jesus was come into Peter's house, he saw his wife's mother laid, and sick of a fever.
|And when Jesus had come into Peter's house, he saw his wife's mother, bedridden and ill with fever.
|
|-
|15
|And he touched her hand, and the fever left her: and she arose, and ministered unto them.
|And He touched her hand, and the fever left her, and she got up and waited on them.
|
|-
|16
|When the even was come, they brought unto him many that were possessed with devils: and he cast out the spirits with his word, and healed all that were sick:
|That evening, they brought to Him many that were demon-oppressed, and He threw out the spirits with His word, and healed all the sick people,
|
|-
|17
|That it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare our sicknesses.
|so that this might be fulfilled that was spoken by [[Isaiah]] the prophet, who said, "He Himself took our infirmities, and bore our sicknesses."
|
|-
|18
|Now when Jesus saw great multitudes about him, he gave commandment to depart unto the other side.
|Now when Jesus saw great crowds of people around him, he gave orders to leave for the other side.
|
|-
|19
|And a certain scribe came, and said unto him, Master, I will follow thee whithersoever thou goest.
|And a certain scribe came, and told Him, "Master, I will follow you wherever you go."
|
|-
|20
|And Jesus saith unto him, The foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay his head.
|And Jesus told him, "[[Fox]]es have holes, and the birds of the sky have nests, but the Son of man has no place to rest His head."
|
|-
|21
|And another of his disciples said unto him, Lord, suffer me first to go and bury my father.
|And another of His pupils said to him, "Lord, first permit me to go to bury my father."
|
|-
|22
|But Jesus said unto him, Follow me; and let the dead bury their dead.
|But Jesus told him, "Follow Me, and let the dead bury their own."
|
|-
|23
|And when he was entered into a ship, his disciples followed him.
|And when He had gone into a boat, His pupils followed Him.
|This was a small fishing sloop, probably not more than fifteen feet from stem to stern.
|-
|24
|And, behold, there arose a great tempest in the sea, insomuch that the ship was covered with the waves: but he was asleep.
|And behold, a great storm arose on the lake, so much that the boat was swamped with the waves. But He was asleep.
|
|-
|25
|And his disciples came to him, and awoke him, saying, Lord, save us: we perish.
|And His pupils came to Him, and woke Him up, saying, "Lord, save us; we're dying!"
|
|-
|26
|And he saith unto them, Why are ye fearful, O ye of little faith? Then he arose, and rebuked the winds and the sea; and there was a great calm.
|And He said to them, "Why are you afraid, you of little faith?" Then He got up, and gave an order to the winds and the sea; and a great calm fell.
|
|-
|27
|But the men marvelled, saying, What manner of man is this, that even the winds and the sea obey him!
|But the men were amazed, saying, "What kind of Man is this? Even the winds and the sea obey Him!"
|
|-
|28
|And when he was come to the other side into the country of the Gergesenes, there met him two possessed with devils, coming out of the tombs, exceeding fierce, so that no man might pass by that way.
|And when He had come to the other side into the country of the Gadarenes, two demon-possessed men met Him, coming out of the tombs, so fierce that no man dared pass by that way.
|The Byzantine family renders this "Gergesenes." In fact, this was Gadite country, and so "Gadarene" is proper.
|-
|29
|And, behold, they cried out, saying, What have we to do with thee, Jesus, thou Son of God? art thou come hither to torment us before the time?
|And suddenly they cried out, saying, "What business do we have with You, Jesus, Son of God? Have you come here to torment us before the time?"
|All demons know that God will deal definitively with them eventually, and still they demand more time, as if they can possibly escape the judgment that will come to them.
|-
|30
|And there was a good way off from them an herd of many swine feeding.
|And a herd of many pigs was feeding a fair distance from them.
|
|-
|31
|So the devils besought him, saying, If thou cast us out, suffer us to go away into the herd of swine.
|So the demons begged Him, saying, "If you're going to throw us out, let us go away into the herd of pigs."
|
|-
|32
|And he said unto them, Go. And when they were come out, they went into the herd of swine: and, behold, the whole herd of swine ran violently down a steep place into the sea, and perished in the waters.
|And He said to them, "Go." And when they came out of the two men, they went into the herd of pigs. And the entire herd of pigs ran pell-mell down a steep bank into the sea, and drowned in the waters.
|
|-
|33
|And they that kept them fled, and went their ways into the city, and told every thing, and what was befallen to the possessed of the devils.
|And those who had been keeping the pigs ran away, and went back into the city, and told about everything that had happened, and what had happened to the formerly demon-possessed men.
|
|-
|34
|And, behold, the whole city came out to meet Jesus: and when they saw him, they besought him that he would depart out of their coasts.
|And then the entire city came out to meet Jesus, and when they saw Him, they begged Him to go away from their coasts.
|
|}

==Chapter 9==

{|class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|And he entered into a ship, and passed over, and came into his own city.
|And he boarded a boat, and crossed the lake, and came into his own city.
|
|-
|2
|And, behold, they brought to him a man sick of the palsy, lying on a bed: and Jesus seeing their faith said unto the sick of the palsy; Son, be of good cheer; thy sins be forgiven thee.
|And they brought to Him a paralyzed man, lying on a pallet. And Jesus, seeing their faith, said to the paralytic, "Son, cheer up; your sins are forgiven you."
|
|-
|3
|And, behold, certain of the scribes said within themselves, This man blasphemeth.
|And some of the scribes said among themselves, "This man is speaking blasphemy."
|
|-
|4
|And Jesus knowing their thoughts said, Wherefore think ye evil in your hearts?
|And Jesus, Who knew what they were thinking, said, "Why do you think evil in your hearts?
|
|-
|5
|For whether is easier, to say, Thy sins be forgiven thee; or to say, Arise, and walk?
|"For which would be easier to say: 'Your sins are forgiven you,' or 'Get up and walk'?
|
|-
|6
|But that ye may know that the Son of man hath power on earth to forgive sins, (then saith he to the sick of the palsy,) Arise, take up thy bed, and go unto thine house.
|"But so that you may know that the Son of man has the authority on earth to forgive sins..." Then he said to the paralyzed man, "Get up, take up your pallet, and go to your house."
|
|-
|7
|And he arose, and departed to his house.
|And he got up and went away to his house.
|
|-
|8
|But when the multitudes saw it, they marvelled, and glorified God, which had given such power unto men.
|But when the crowds saw it, they were very much afraid, and gave glory to God, Who had given power like that to men.
|The Byzantine family has the verb '''θαυμαζω''', which means, "I make someone say, 'Wow!'" But the best manuscripts say that the people in those crowds were afraid, not merely impressed with an amazing spectacle.
|-
|9
|And as Jesus passed forth from thence, he saw a man, named Matthew, sitting at the receipt of custom: and he saith unto him, Follow me. And he arose, and followed him.
|And as Jesus walked away from that place, he saw a man, Matthew by name, sitting in the tax office, and He said to him, "Follow Me." And he got up and followed Him.
|
|-
|10
|And it came to pass, as Jesus sat at meat in the house, behold, many publicans and sinners came and sat down with him and his disciples.
|And it came to pass, as He reclined to dine in the house, many tax-gatherers and sinners came and reclined with Him and His pupils.
|Men in those days did not ''sit'' down at the dinnertable; they ''lay'' down on couches set alongside the table, held themselves up on one elbow, and reached for their food.
|-
|11
|And when the Pharisees saw it, they said unto his disciples, Why eateth your Master with publicans and sinners?
|And when the [[Pharisees]] saw this, they said to His pupils, "Why is your Master eating with tax-gatherers and sinners?"
|[[Pharisees]] constantly held themselves "holier than" the rest of their society. Tax-gatherers were the lowest of the low in Jewish society, primarily on account of the methods they employed. They were not direct government employees, but were private collection agents, to whom the Romans "farmed out" the tax-collection task. This "farming-out" caused great controversy even in the Senate of Rome and was one of the sorest points of anti-Roman resentment among the Jews.
|-
|12
|But when Jesus heard that, he said unto them, They that be whole need not a physician, but they that are sick.
|But when Jesus heard that, He told them, "The well do not need to see the doctor, but the sick do.
|
|-
|13
|But go ye and learn what that meaneth, I will have mercy, and not sacrifice: for I am not come to call the righteous, but sinners to repentance.
|"But you go and learn what this means: 'I desire mercy, and not sacrifice.' For I haven't come here to call the just, but sinners to change their hearts."
|
|-
|14
|Then came to him the disciples of John, saying, Why do we and the Pharisees fast oft, but thy disciples fast not?
|Then some followers of John the Baptist came to him, saying, "Why do we and the Pharisees fast often, but Your students do not fast?"
|
|-
|15
|And Jesus said unto them, Can the children of the bridechamber mourn, as long as the bridegroom is with them? but the days will come, when the bridegroom shall be taken from them, and then shall they fast.
|And Jesus told them, "Can the members of the wedding party mourn, so long as the groom is with them? But a time will come when the groom will be taken from them, and then they will fast.
|
|-
|16
|No man putteth a piece of new cloth unto an old garment, for that which is put in to fill it up taketh from the garment, and the rent is made worse.
|"No man puts a piece of new cloth onto an old garment. What is put in to fill the tear takes something from the old garment, and the hole is torn even wider.
|
|-
|17
|Neither do men put new wine into old bottles: else the bottles break, and the wine runneth out, and the bottles perish: but they put new wine into new bottles, and both are preserved.
|Neither do men put freshly-squeezed grape juice into old skins; otherwise the skins break, the juice runs out, and the skins are ruined. Instead they put fresh juice into new skins, and both are preserved.
|The [[Greek]] word '''οινος''' means simply "the fruit of the vine." Wine in the modern sense of an [[alcoholic drink]] was not a common drink, especially among the Jews. Contrary to popular belief, connoisseurs of grape juice actively sought to stop it from fermenting and in fact had five different methods available to them to accomplish this.
|-
|18
|While he spake these things unto them, behold, there came a certain ruler, and worshipped him, saying, My daughter is even now dead: but come and lay thy hand upon her, and she shall live.
|While He was speaking these things to them, behold, a certain ruler came to Him, and fell down at His feet, saying, "My daughter is dead even now. But come and lay Your hand on her, and she will live."
|
|-
|19
|And Jesus arose, and followed him, and so did his disciples.
|And Jesus got up and followewd him, and so did His students.
|
|-
|20
|And, behold, a woman, which was diseased with an issue of blood twelve years, came behind him, and touched the hem of his garment:
|And behold, a woman, who had been hemorrhaging for twelve years, came behind Him, and touched the hem of His robe.
|
|-
|21
|For she said within herself, If I may but touch his garment, I shall be whole.
|For she said to herself, "If I could just touch His robe, I will be made well."
|
|-
|22
|But Jesus turned him about, and when he saw her, he said, Daughter, be of good comfort; thy faith hath made thee whole. And the woman was made whole from that hour.
|But Jesus turned around, and when He saw her, He said, "Daughter, take heart; your faith has made you well." And the woman was made well from that hour.
|
|-
|23
|And when Jesus came into the ruler's house, and saw the minstrels and the people making a noise,
|And when Jesus came to the ruler's house, and saw the [[music]]ians and the crowds making a scene,
|
|-
|24
|He said unto them, Give place: for the maid is not dead, but sleepeth. And they laughed him to scorn.
|He told them, "Give Me room. This young woman is not dead; she is asleep." And they laughed at Him scornfully.
|
|-
|25
|But when the people were put forth, he went in, and took her by the hand, and the maid arose.
|But when the crowds were put outside, He went in, and took her by the hand, and the young woman got up.
|
|-
|26
|And the fame hereof went abroad into all that land.
|And the news of this event went out into that entire land.
|
|-
|27
|And when Jesus departed thence, two blind men followed him, crying, and saying, Thou Son of David, have mercy on us.
|And when Jesus went away from that place, two blind men followed Him, crying out and saying, "Have mercy on us, Son of David!"
|
|-
|28
|And when he was come into the house, the blind men came to him: and Jesus saith unto them, Believe ye that I am able to do this? They said unto him, Yea, Lord.
|And when he had come into the house, the blind men came to Him. Jesus said to them, "Do you believe that I can do this?" They said to Him, "Yes, Lord."
|
|-
|29
|Then touched he their eyes, saying, According to your faith be it unto you.
|Then He touched their eyes, saying, "According to your faith, let it work out for you."
|
|-
|30
|And their eyes were opened; and Jesus straitly charged them, saying, See that no man know it.
|And their eyes were opened, and Jesus gave them strict orders, saying, "Don't let any man know anything about this."
|
|-
|31
|But they, when they were departed, spread abroad his fame in all that country.
|But they, when they had left, spread the news of him in that entire country.
|
|-
|32
|As they went out, behold, they brought to him a dumb man possessed with a devil.
|As they went out, some people brought to him a mute demon-possessed man.
|
|-
|33
|And when the devil was cast out, the dumb spake: and the multitudes marvelled, saying, It was never so seen in Israel.
|And when the demon was thrown out, the mute spoke. The crowds said, "Wow! Nothing like this has ever been seen in Israel!"
|
|-
|34
|But the Pharisees said, He casteth out devils through the prince of the devils.
|But the Pharisees said, "He throws out demons by calling upon the leader of demons."
|
|-
|35
|And Jesus went about all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness and every disease among the people.
|And Jesus went around to all the cities and towns, teaching in their synagogues, and preaching the Good News of the Kingdom, and healing every sickness and every disease among the people.
|
|-
|36
|But when he saw the multitudes, he was moved with compassion on them, because they fainted, and were scattered abroad, as sheep having no shepherd.
|But when He saw the crowds, He was moved with compassion for them, because they were worried, and were scattered about like sheep without a shepherd.
|
|-
|37
|Then saith he unto his disciples, The harvest truly is plenteous, but the labourers are few;
|Then He said to His students, "The harvest is truly bountiful, but the harvesters are few.
|
|-
|38
|Pray ye therefore the Lord of the harvest, that he will send forth labourers into his harvest.
|So pray to the Lord of the harvest, that He will send out workmen to gather in His harvest.
|
|}

[[Category:Conservative Bible]]

Matthew 1-9 (Translated)

2009-10-29T03:58:18Z

Cambrian: /* Chapter 3 */ it was specifically a camel hair cloak or hairshirt (cilice) and a leather loincloth

== Chapter 1 ==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|The book of the generation of Jesus Christ, the son of David, the son of Abraham.
|The ancestry of Jesus Christ, descendant of David, descendant of Abraham:
|"Descendant" is more accurate than "son."
|-
|2
|Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judas and his brethren;
|[[Abraham]] was the father of [[Isaac]], who was the father of [[Jacob]], who was the father of [[Judah]] and his brothers,
|The passive "was the father" emphasizes the ancestry.
|-
|3
|And Judas begat Phares and Zara of Thamar; and Phares begat Esrom; and Esrom begat Aram;
|And Judah was the father of [[Pharez]] and [[Zerah]] of [[Tamar]], and Pharez was the father of [[Hezron]], and Esrom was the father of [[Ram]],
|Original Hebrew transliterations are given here, with links to their biographies. The Greek versions of the names appeared in the [[Septuagint]].
|-
|4
|And Aram begat Aminadab; and Aminadab begat Naasson; and Naasson begat Salmon;
|and Ram was the father of [[Amminadab]], and Amminadab was the father of [[Nahson]], and Naason was the father of [[Salmon (Bible)|Salmon]],
|
|-
|5
|And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse;
|And Salmon was the father of [[Boaz]] (whose mother was [[Rahab]]), and Boaz was the father of [[Obed]] (whose mother was [[Ruth]]), and Obed was the father of [[Jesse]],
|
|-
|6
|And Jesse begat David the king; and David the king begat [[Solomon of her that had been the wife of Urias;
|And Jesse was the father of King [[David]], and King David was the father of [[Solomon]] (whose mother was the former wife of Uriah),
|
|-
|7
|And Solomon begat Roboam; and Roboam begat Abia; and Abia begat Asa;
|And [[Solomon]] was the father of [[Rehoboam]], and Rehoboam was the father of [[Abijah]], and Abijah was the father of [[Asa]],
|
|-
|8
|And Asa begat Josaphat; and Josaphat begat Joram; and Joram begat Ozias;
|And [[Asa]] was the father of [[Jehoshaphat]], and Jehoshaphat was the father of [[Jehoram]], and Jehoram was the father of [[Uzziah]],
|King Jehoram was ''not'' the father of Uzziah, but rather was his great-grandfather. Kings [[Joash]] and [[Amaziah]] are left out because they were unworthy of being remembered. Joash killed [[High Priest]] [[Zachariah I]], and Amaziah "did right,...but not with a whole heart."
|-
|9
|And Ozias begat Joatham; and Joatham begat Achaz; and Achaz begat Ezekias;
|And Uzziah was the father of [[Jotham]], and Jotham was the father of [[Jehoahaz I|Ahaz]], and Achaz was the father of [[Hezekiah]],
|The inclusion of King Ahaz is truly remarkable, considering Ahaz' less-than-honorable history.
|-
|10
|And Ezekias begat Manasses; and Manasses begat Amon; and Amon begat Josias;
|And Hezekiah was the father of [[Manasseh King of Judah|Manasseh]], and Manasseh was the father of [[Amon]], and Amon was the father of [[Josiah]],
|Hezekiah and Josiah were the two finest reformers in the entire king list of the [[Kingdom of Judah]]
|-
|11
|And Josias begat Jechonias and his brethren, about the time they were carried away to Babylon:
|And Josiah was the father of [[Jehoiachin|Jeconiah]] and his brothers, at the time of the exile in Babylon,
|Kings [[Jehoahaz II]] and [[Jehoiakim]] are left out, as is Jeconiah's uncle [[Zedekiah]].
|-
|12
|And after they were brought to Babylon, Jechonias begat Salathiel; and Salathiel begat Zorobabel;
|And after the exile in Babylon, Jeconiah became the father of Salathiel, and Salathial was the father of [[Zerubbabel]],
|"Zorobabel" and "Zerubabel" are two equally valid pronunciations of this Hebrew name. Zerubbabel was governor of what became the Judea Province of the Persian Empire under King [[Darius I]] and his successors.
|-
|13
|And Zorobabel begat Abiud; and Abiud begat Eliakim; and Eliakim begat Azor;
|And Zerubbabel was the father of Abihud, and Abihud was the father of Eliakim, and Eliakim was the father of Azor,
|
|-
|14
|And Azor begat Sadoc; and Sadoc begat Achim; and Achim begat Eliud;
|And Azor was the father of Zadoc, and Zadoc was the father of Achim, and Achim was the father of Eliud,
|
|-
|15
|And Eliud begat Eleazar; and Eleazar begat Matthan; and Matthan begat Jacob;
|And Eliud was the father of Eleazar, and Eleazar was the father of Matthan, and Matthan was the father of Jacob,
|
|-
|16
|And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ.
|And Jacob was the father of [[Joseph of Nazareth|Joseph]], the husband of Mary, whose child was [[Jesus Christ]].
|The preceding lineage establishes the legal claim that Jesus has to the throne of King David, consistent with a specific promise that God made to King David that a king would inherit his title and rule the world forever.
|-
|17
|So all the generations from Abraham to David are fourteen generations; and from David until the carrying away into Babylon are fourteen generations; and from the carrying away into Babylon unto Christ are fourteen generations.
|So it was fourteen generations from Abraham to King David, and fourteen generations from King David until the exile in Babylon, and fourteen generations from the exile until Jesus Christ.
|These are fourteen generations chosen for special memory. In fact, the generations from David to the exile number seventeen. Three of the Kings of Judah are left out because they were unworthy; they are [[Joash]], [[Amaziah]], and [[Jehoiakim]].
|-
|18
|Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost.
|The birth of Jesus Christ happened this way: His mother, Mary, was engaged to Jospeh, but before they were married, she became pregnant with the child of the Divine Guide.
|In ancient Judea, an engagement was a legal obligation much stronger than a modern "engagement." The only cause sufficient to break an engagement was immoral behavior by one party or the other. In this case, Mary was found to be pregnant, and that was considered evidence of [[adultery]] by her. (Joseph did not yet know the circumstances of the pregnancy; he would find that out later.)

The [[Greek]] phrase '''πνευμα αγιος''' (Pneuma hagios) literally means "Holy Breath." However, '''πνευμα''' also means a class of being not having a body, and usually having a certain amount of power. "Divine Guide" is descriptive of the function of this Entity.
|-
|19
|Then Joseph her husband, being a just man, and not willing to make her a publick example, was minded to put her away privily.
|Jospeh was a righteous husband and thus did not want to publicly shame her, so he decided to divorce her privately.
|This emphasizes that Joseph is right to object to suspected adultery, but that even in these circumstances, divorce is a last option. Furthermore, "divorce" in this context is the breaking of an engagement, and the voiding of an obligation to marry the girl. Joseph could have insisted on a making a public example (δειγματίσαι) of Mary, but was righteous (δίκαιος) and did not wish to put Mary through that.
|-
|20
|But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost.
|While he thought about this, the angel of the Lord appeared to him in a dream, saying "Joseph, son of David, do not fear to take Mary as a wife, because her pregnancy is due to the Divine Guide.
|Joseph discovers that the cause of the pregnancy is ''not'' adultery, as he had feared.
|-
|21
|And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins.
|And she shall bring forth a son, who you must name Jesus, for he will save his people from their sins."
|The name ''Jesus'' ([[Hebrew]]: '''ישןע''', ''Yeshua''; [[Greek]] '''Ιησους''') literally means "[[God]] saves."
|-
|22
|Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying,
|This entire affair happened in order to fulfill the spoken word from the Lord, through the prophet ([[Isaiah]]), which states:
|
|-
|23
|Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us.
|"A virgin shall be pregnant, and give birth to a son, who will be named Emmanuel," which means "God is with us."
|{{Bible ref|book=Isaiah|chap=7|verses=14}}, originally in the [[Septuagint]].
|-
|24
|Then Joseph being raised from sleep did as the angel of the Lord had bidden him, and took unto him his wife:
|Therefore, when Joseph woke up, he did as the angel of the Lord had instructed him, and wed Mary.
|
|-
|25
|And knew her not till she had brought forth her firstborn son: and he called his name JESUS.
|And did not consummate the marriage until she bore her son, who Jospeh named Jesus.
|
|}

== Chapter 2 ==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|Now when Jesus was born in Bethlehem of Judaea in the days of Herod the king, behold, there came wise men from the east to Jerusalem,
|When Jesus was born in [[Bethlehem]] in [[Judea]], during the reign of King [[Herod]], ''a number of'' astrologers came to [[Jerusalem]] from the east.
|These astrologers, or "wise men," were learned men, schooled in [[astrology]] and dream interpretation. The Greek manuscript literally calls them "mages," but no evidence exists that any of them practiced sorcery, thaumaturgy, or any similar art. Their number is ''not'' given in any extant manuscript. They brought three categories of gifts (see below), but they were ''not'' three in number and probably were a much larger party.
|-
|2
|Saying, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him.
|They asked, "where is the child who was born as the King of the Jews? We saw his star in the eastern sky, and we came here to worship him."
|The star was probably the [[planet]] [[Jupiter]], which in the year of their trip (probably 1 BC) had made its every-twelve-year apparent reversal of course and had conjoined three times with [[Regulus]], the "King Star," also known as Alpha Leonis because it is the brightest star in the constellation Leo, meaning [[lion]]. The lion has always been a symbol of [[Judah]], his tribe, and the kingdom that bore his name under King David (for seven years) and the successors of Solomon.
|-
|3
|When Herod the king had heard these things, he was troubled, and all Jerusalem with him.
|When King Herod heard these things, he was agitated, as was all of Jerusalem.
|
|-
|4
|And when he had gathered all the chief priests and scribes of the people together, he demanded of them where Christ should be born.
|So he gathered all the leading priests and the scribes, and demanded that they tell him where Christ would be born.
|Herod probably summoned the members of the [[Sanhedrin]] and interrogated them.
|-
|5
|And they said unto him, In Bethlehem of Judaea: for thus it is written by the prophet,
|And they said to him, "He will be born in Bethlehem which is in Judea, in fulfillment of the prophecy, which states:
|
|-
|6
|And thou Bethlehem, in the land of Juda, art not the least among the princes of Juda: for out of thee shall come a Governor, that shall rule my people Israel.
|"You, Bethlehem, in the land of Judah, are not the least of the provinces of Judah, for out of you shall come a King who shall rule all Israel."
|
|-
|7
|Then Herod, when he had privily called the wise men, inquired of them diligently what time the star appeared.
|Then Herod spoke privately with his astrologers and carefully asked them when the star would appear which would announce Christ's birth.
|
|-
|8
|And he sent them to Bethlehem, and said, Go and search diligently for the young child; and when ye have found him, bring me word again, that I may come and worship him also.
|So he sent them to Bethlehem with the instructions, "Go, and search diligently for the baby, and when you have found him, tell me, so that I can come and worship him."
|
|-
|9
|When they had heard the king, they departed; and, lo, the star, which they saw in the east, went before them, till it came and stood over where the young child was.
|When they had heard the King's instructions, they departed, and followed the star which they saw in the east until it stood over where the infant was.
|
|-
|10
|When they saw the star, they rejoiced with exceeding great joy.
|When they saw the star, they felt the greatest joy.
|
|-
|11
|And when they were come into the house, they saw the young child with Mary his mother, and fell down, and worshipped him: and when they had opened their treasures, they presented unto him gifts; gold, and frankincense, and myrrh.
|And when they went into the house, they saw the infant with his mother Mary, and they fell down and worshiped him. And they opened their bags and presented Him gifts of [[gold]], [[incense]], and oil of [[myrrh]].
|Matt 2:11 specifies frankincense and myrrh. Each of the gifts given to Jesus has a special significance. Gold has always been the metal of royalty, and emphasizes Christ's Kingship. Frankincense has always found use as a natural wound healer, and myrrh has always been used as a preservative used in funeral preparations. Thus frankincense and myrrh prefigure Christ's ministry of healing (spiritual as well as physical) and His death and Resurrection.
|-
|12
|And being warned of God in a dream that they should not return to Herod, they departed into their own country another way.
|God warned these men in a dream that they should not return to King Herod, so they went to their own country by an alternate route.
|That God gave the warning directly is an assumption. That God was ''instrumental'' in the giving of that warning is certainly a safe assumption.
|-
|13
|And when they were departed, behold, the angel of the Lord appeareth to Joseph in a dream, saying, Arise, and take the young child and his mother, and flee into Egypt, and be thou there until I bring thee word: for Herod will seek the young child to destroy him.
|Once they had departed, the angel of the Lord appeared to Joseph in a dream, saying, "Take the young child and his mother, and flee to Egypt, and stay there until I tell you otherwise: for King Herod will be searching for the infant to kill him."
|
|-
|14
|When he arose, he took the young child and his mother by night, and departed into Egypt:
|When he woke up, he took the infant and his mother that night and fled to Egypt.
|
|-
|15
|And was there until the death of Herod: that it might be fulfilled which was spoken of the Lord by the prophet, saying, Out of Egypt have I called my son.
|There they stayed until the death of Herod, so that the words of the Lord's prophet would be fulfilled, which said "Out of Egypt have I beckoned my son."
|
|-
|16
|Then Herod, when he saw that he was mocked of the wise men, was exceeding wroth, and sent forth, and slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under, according to the time which he had diligently inquired of the wise men.
|Herod was very angry when he saw the astrologers had deceived him. He gave orders than all infants two years old and younger in Bethlehem and the neighboring coastlines be killed, as this would assuredly kill any infant born at the time the astrologers had told him.
|
|-
|17
|Then was fulfilled that which was spoken by Jeremy the prophet, saying,
|This is how the prophecy of Jeremy was fulfilled, which said,
|
|-
|18
|In Rama was there a voice heard, lamentation, and weeping, and great mourning, Rachel weeping for her children, and would not be comforted, because they are not.
|"In Rama a weeping and mourning voice was heard, for Rachel wept for her children, and could not be comforted, because they are not alive."
|This verse directly quotes the [[Septuagint]].
|-
|19
|But when Herod was dead, behold, an angel of the Lord appeareth in a dream to Joseph in Egypt,
|When Herod died, an angel of the Lord appeared in a dream to Joseph, who was in Egypt.
|[[Herod]] probably died in 1 BC.
|-
|20
|Saying, Arise, and take the young child and his mother, and go into the land of Israel: for they are dead which sought the young child's life.
|And the angel said, "Rise, and take the infant and His mother, and go to Israel, for those who sought to kill Him are dead."
|
|-
|21
|And he arose, and took the young child and his mother, and came into the land of Israel.
|So he rose, and took the infant and His mother, and went to [[Israel]].
|
|-
|22
|But when he heard that Archelaus did reign in Judaea in the room of his father Herod, he was afraid to go thither: notwithstanding, being warned of God in a dream, he turned aside into the parts of Galilee:
|When he heard that Archelaus reigned in Judea as successor to his father Herod, Joseph was afraid to go there, but on God's instructions, he entered into the region around Galilee,
|
|-
|23
|And he came and dwelt in a city called Nazareth: that it might be fulfilled which was spoken by the prophets, He shall be called a Nazarene.
|and settled in a city called [[Nazareth]]. This fulfilled the prophecy, "He shall be called a Nazarene."
|
|}

== Chapter 3 ==

{|class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|In those days came John the Baptist, preaching in the wilderness of Judaea,
|In those times there was a man called [[John the Baptist]], who preached in the deserts of [[Judea]].
|Literally, "John the Baptizer."
|-
|2
|And saying, Repent ye: for the kingdom of heaven is at hand.
|He would say, "You must repent, for the kingdom of heaven is near!"
|The Greek verb '''μετανοεω''' literally means "I change my mind." Repentance means a change of heart and mind, and a turning away from a prior path.
|-
|3
|For this is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.
|John the Baptist was the man prophesied by [[Isaiah]], who spoke of "the voice of a man crying out in the desert, 'Prepare the path of the Lord!'"
|
|-
|4
|And the same John had his raiment of camel's hair, and a leathern girdle about his loins; and his meat was locusts and wild honey.
|John the Baptist had a shirt made of camel's hair and a leather loincloth, and he ate [[grasshopper]]s and wild [[honey]].
|"Locusts" refers to a swarm of any of various grass-eating insects, most commonly the [[grasshopper]], but also (in America) the [[cicada]]. "Wild honey" is honey taken from any hive that is not specifically maintained. These descriptions of the clothing and diet of John the Baptist emphasize his character as an outdoorsman, "roughing it" and living quite literally off the land. A hairshirt is uncomfortable and the act of wearing a hairshirt, or cilice, as an act of penance persists among Catholics today.
|-
|5
|Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan,
|And many citizens of Jerusalem, and of all the neighboring regions, went out to John the Baptist
|
|-
|6
|And were baptized of him in Jordan, confessing their sins.
|and were baptized by him in the Jordan river as they confessed their sins.
|"Baptism" literally means washing by total body immersion.
|-
|7
|But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come?
|When John saw how many Pharisees and Sadducees came to be baptized by him, he said to them, "You jerks! Who has warned you to flee from the ''divine'' sentence that's coming ''to you''?
|The phrase '''Γεννηματα εχιδνων''', "sons of snakes," is an insult, akin to "sons of (female dogs)" or "bastards" or simply "jerks."

The word rendered "wrath" is '''οργη''', which refers to the attitude of a magistrate before whom a convict appears for sentencing. In this context, they are clearly attempting to flee from God's justice by baptism. John finds this richly ironic, because he knows that Pharisees and Sadducees would be united in their "citified" contempt of him, because he's a roughneck who doesn't "dress properly," and everyone in Jerusalem surely knows it.
|-
|8
|Bring forth therefore fruits meet for repentance:
|"''If you want to escape that fate,'' show ''in your lives'' fruits that deserve to be called fruits of repentance.
|
|-
|9
|And think 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.
|"Do not think to yourself, 'We have [[Abraham]] as our patriarch, ''and are saved on that account''." For I tell you now that God could make these stones into children of Abraham ''if He wanted to''."
|God is no Respecter of persons, or of their races or national or clannish origins.
|-
|10
|And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire.
|"Already the axe is about to fall on the roots of the trees. So every tree that does not bring forth good fruit will be cut down and thrown into the fire.
|
|-
|11
|I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire:
|On the one hand, I baptize you with water, as you repent: but on the other hand he who will come after me is far mightier, and I don't deserve to carry his shoes. He will immerse you in the Divine Guide, and in fire.
|
|-
|12
|Whose fan is in his hand, and he will throughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire.
|His winnowing shovel is in his hand, and he will rid his threshing-floor ''of all impure elements'', and gather his wheat into his barn; and he will burn the chaff with a fire that cannot be quenched.
|The Greek word '''ασβεστος''', meaning "unquenchable", survives as the term [[asbestos]], a mineral once prized as a flame-retardant.
|-
|13
|Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him.
|Now Jesus came from Galilee to Jordan, to be baptized by John.
|
|-
|14
|But John forbad him, saying, I have need to be baptized of thee, and comest thou to me?
|But John begged him to stop, saying, "No, I need to be baptized by you, not you by me."
|
|-
|15
|And Jesus answering said unto him, Suffer it to be so now: for thus it becometh us to fulfil all righteousness. Then he suffered him.
|And Jesus in answer said to him, "Allow yourself to baptize me, for it is necessary and proper." So John allowed it.
|
|-
|16
|And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him:
|And Jesus, once he was baptized, rose out of the water and the heavens opened for him, and the spirit of God descended like a dove upon him.
|
|-
|17
|And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased.
|And a voice spoke from heaven, saying, "This my beloved Son, with whom I am very pleased."
|
|}

== Chapter 4 ==

{|class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|Then was Jesus led up of the Spirit into the wilderness to be tempted of the devil.
|Then the Divine Guide led Jesus into the desert to be tested by the Slanderer.
|The word traditionally rendered "to tempt" means "to test," as an engineer will test a new material or assembly, often "to failure." This was Jesus' Final Examination.

The Greek word '''διαβουλος''' literally means "slanderer". The traditional rendition, "devil," is a contraction of the Greek word.

|-
|1b
|Then was Jesus led up of the Spirit into the wilderness to be tempted of the devil.
|Then Jesus was lead by the Holy Spirit into the desert to be tried by the Devil.
|The Aramaic (Syriac) Peshitta provides understanding and is important not only because if is the first translation after the Greek original but also because it captures the "aramaisms in the original
Greek and as some have pointed out, either orally or written, it provides the Aramaic sources from which the Original Greek, that is the earliest we have, might be a translation and reworking.

"Spirit" in Greek, "Holy Spirit" in Aramaic ( Ruha d Qudsha)

Important to leave as the Greek has it the passive. "Jesus was led"
|-
|2
|And when he had fasted forty days and forty nights, he was afterward an hungred.
|And after having fasted for 40 days and nights, Jesus was very hungry.
|
|-
|2b
|And when he had fasted forty days and forty nights, he was afterward an hungred.
|And after having fasted for 40 days and nights, Jesus began to be hungry
|Greek and Syriac strongly imply that Jesus felt no hunger until the end of the 40 days and nights of fast.
|-
|3
|And when the tempter came to him, he said, If thou be the Son of God, command that these stones be made bread.
|And the tester (Satan) came to him and said, "If you are truly the Son of God, order that these rocks be made into food".
|
|-
|3b
|And when the tempter came to him, he said, If thou be the Son of God, command that these stones be made bread.
|And the Tempter came to him and said, "If you are the Son of God, command that these stones become bread".
|"eipe" say, literally say. Less literally but better English, "tell" these stones to become bread. Then Jesus would have been told by the Devil to speak to the stones. I think that the KJV "command" is the best.
|-
|4
|But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.
|But Jesus said in answer, "Scripture says: The life of Man is not just about consuming food, but about consuming the message of God".
|Satan suggests that Jesus should be an economic Messiah. Jesus rejects this, saying that taking God's message to heart is more important even than the daily diet.
|-
|4b
|But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.
|But Jesus answered and said, It is written, "Man does not live by bread alone, but also by every word coming from the mouth of God
|The solemn and sonorous Biblical "answered and said" is proliptic and should be retained. It is there to tell us that we are about to hear Holy Writ. "It is written", is literal , understandable , and Hebraic all at once.
|-
|5
|Then the devil taketh him up into the holy city, and setteth him on a pinnacle of the temple,
|Then the slanderer took him into the holy city, and stood him up on the pinnacle of the [[Temple of Jerusalem|Temple]].
|
|-
|5b
|Then the devil taketh him up into the holy city, and setteth him on a pinnacle of the temple,
|Then the Devil took Him into the Holy City, and set Him on the parapet of the Temple.
|
|-
|6
|And saith unto him, If thou be the Son of God, cast thyself down: for it is written, He shall give his angels charge concerning thee: and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone.
|And he told him, "If you are the Son of God, throw yourself down. Scripture says, ''does it not'', 'He shall give His Messengers a responsibility concerning You, and will carry You in their hands to prevent You from ''so much as'' striking Your foot against a stone.'"
|The word '''αγγελος''' literally means "messenger."
|-
|6b
|And saith unto him, If thou be the Son of God, cast thyself down: for it is written, He shall give his angels charge concerning thee: and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone.
|The Devil said to Him, "If you are the Son of God, throw yourself down. Yes, it is written, "Concerning you, He will command His angels and they will bear you up in their hands so that not even your foot will hit rock. "
|
|-
|7
|Jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God.
|Jesus told him, "Scripture also says, 'Do not put the Lord your God to the test.'"
|God will provide Divine protection up to a point, but to rely on Him to bail one out of the consequences of bad judgment is bad form. In fact, Satan suggests that Jesus be a magical or wonder-working Messiah, and Jesus rejects that advice as well.
|-
|7b
|Jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God.
|Jesus said to him, "Again, it is written, Do not tempt the Lord your God."
|
|-
|8
|Again, the devil taketh him up into an exceeding high mountain, and sheweth him all the kingdoms of the world, and the glory of them;
|Again the slanderer took Him up to an extremely tall mountain, and showed him all the nation-states of the world and ''all'' their glory,
|The [[Greek]] word '''βασιλεια''', a kingdom, is rendered "nation-state" here because it can stand for any nation-state having any form of government. Representative republics were not known at the time that the Evangelists and Apostles wrote, though they had been known earlier. All heads-of-state with whom these writers were familiar held titles that would translate today as "king" or "emperor." But when Satan shows Jesus all the nation-states of the world, he does not limit this vision only to those nation-states known to the Evangelists, or even only to those nation-states then existing. Rather, Satan demonstrates all nation-states, past, present, and future, as if to say that the governments of men have always been Satan's to bestow on anyone. Such is the measure of Satan's incomparable pride.
|-
|8b
|Again, the devil taketh him up into an exceeding high mountain, and sheweth him all the kingdoms of the world, and the glory of them;
|And again the the Devil took Him up a very high mountain, and showed him all the kingdoms of the world with all their magnificence
|
|-
|9
|And saith unto him, All these things will I give thee, if thou wilt fall down and worship me.
|and told him, "I will give You all these things, if You will fall down and worship me."
|Satan now offers Jesus the chance to be a political Messiah, One Who uses raw political power.
|-
|9b
|And saith unto him, All these things will I give thee, if thou wilt fall down and worship me.
|He said to Him, "I will give You all these things, if You will prostrate yourself and worship me."
|
|-
|10
|Then saith Jesus unto him, Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.
|Then Jesus told him, "Get away from me, Satan. Scripture says, 'You shall worship the Lord your God, and serve Him alone.'"
|
|-
|10b
|Then saith Jesus unto him, Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.
|Then Jesus said to him, "Go, Satan! For it is written, 'You shall worship the Lord your God, and Him alone shall you serve.'"
|
|-
|11
|Then the devil leaveth him, and, behold, angels came and ministered unto him.
|Then the slanderer left Him, and suddenly messengers ''of God'' came and waited on Him.
|The word used is '''διακονεω''', which means "I wait on someone like a table waiter." From this root comes the Greek word '''διακονος''' a table waiter, which survives today as the word ''[[deacon]]''.
|-
|11b
|Then the devil leaveth him, and, behold, angels came and ministered unto him.
|Then, when the Devil left Him, the angels came and served Him.
|the "behold" asking us to see, and we do and we see, after the Devil has left, or as he is leaving, the angels, in their turn, are coming in.

|-
|12
|Now when Jesus had heard that John was cast into prison, he departed into Galilee;
|Now when Jesus had heard that John had been arrested, he went away into [[Galilee]];
|
|-
|13
|And leaving Nazareth, he came and dwelt in Capernaum, which is upon the sea coast, in the borders of Zabulon and Nephthalim:
|And leaving Nazareth, he came and settled in Capernaum, which is on the seacoast, near the border between the ''tribal lands of'' Zebulun and Naphthali,
|
|-
|14
|That it might be fulfilled which was spoken by Esaias the prophet, saying,
|in order that the words might be fulfilled that were spoken by [[Isaiah]] the [[prophet]], who said,
|
|-
|15
|The land of Zabulon, and the land of Nephthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles;
|"The land of Zebulun, and the land of Naphthali, by the way of the sea, beyond the Jordan River, Galilee of the Gentiles;
|The [[Greek]] word '''εθνοι''', "nations," is rendered "Gentiles" from the [[Latin]] ''gens, gentis'' meaning "the nation", or more literally, "the clan."
|-
|16
|"The people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up.
|"The people that sat in darkness saw a great light; and to them that sat in the region and shadow of death light has dawned."
|
|-
|17
|From that time Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand.
|From that moment Jesus began to preach, and to say, "Change your hearts, for the kingdom of heaven is at hand."
|Here the Greek word '''βασιλεια''' is properly rendered "kingdom" because [[God]] is, always was, and always will be, a King in the truest sense of that word.
|-
|18
|And Jesus, walking by the sea of Galilee, saw two brethren, Simon called Peter, and Andrew his brother, casting a net into the sea: for they were fishers.
|Now Jesus, as He walked by the sea of Galilee, saw two brothers, Simon, called Peter, and his brother Andrew, as they were casting a net into the sea, for they were fishermen.
|This sea is known today as Lake Tiberias. The name ''Peter'' means "rock."
|-
|19
|And he saith unto them, Follow me, and I will make you fishers of men.
|And he told them, "Follow Me, and I will make you fishers of men."
|
|-
|20
|And they straightway left their nets, and followed him.
|And immediately they left their fishing nets behind and followed Him.
|
|-
|21
|And going on from thence, he saw other two brethren, James the son of Zebedee, and John his brother, in a ship with Zebedee their father, mending their nets; and he called them.
|And going on from that place, He saw two other brothers, James son of Zebedee, and his brother John, in a boat with their father Zebedee, mending their nets; and He called them.
|
|-
|22
|And they immediately left the ship and their father, and followed him.
|And immediately they left the boat and their father, and followed Him.
|
|-
|23
|And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of sickness and all manner of disease among the people.
|And Jesus traveled throughout the whole of Galilee, teaching in their synagogues and preaching the gospel of the Kingdom, and healing every kind of chronic illness and every kind of germ among the people.
|
|-
|24
|And his fame went throughout all Syria: and they brought unto him all sick people that were taken with divers diseases and torments, and those which were possessed with devils, and those which were lunatick, and those that had the palsy; and he healed them.
|And the news of him spread throughout the whole of [[Syria]] (Province), and ''people'' brought to him the sick people having various diseases and torments, all demon-oppressed people, and mentally disturbed people, and paralyzed people, and He healed them.
|The [[Greek]] word '''σεληνιαζομαι''' means "I am struck by the [[moon]]." This was the popularly suspected cause of most mental disturbance in those times. Here Matthew clearly distinguishes between ordinary mental illness and oppression or possession by demons.
|-
|25
|And there followed him great multitudes of people from Galilee, and from Decapolis, and from Jerusalem, and from Judaea, and from beyond Jordan.
|And great crowds of people followed Him from Galilee, and from Decapolis, and from [[Jerusalem]] and [[Judea]] and from the far side of the Jordan River.
|
|}

== Chapter 5 ==

{|class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|And seeing the multitudes, he went up into a mountain: and when he was set, his disciples came unto him:
|Now when He saw the crowds, He went up into a mountain, and when he had taken His seat , His pupils came to Him.
|The [[Greek]] word '''μαθητης''' means a pupil or student.
|-
|1b
|And seeing the multitudes, her went up into a mountain: and when he was set, his disciples came unto him:
|After seeing the masses before Him, he ascended the Mountain, then He sat down*[to be foot-noted at bottom]. Those who were learning from Him, came to Him
|What would have been understood by the original hearers and readers of Gospel of Matthew - Jesus was the fulfiller and then the displacer of Moses, viewing the crowd, as Moses did, Jesus ascended (dignified reminiscent of the Original Event, and when He got to the top, He SAT DOWN. That is mentioned, seemingly unimportant but actually very important. "Sitting down" was the 1st century act which meant "assumning authority". That is why there was a "seat of Moses" in the synagogue which Jesus said the Pharasees were presently occupying (that is why also the early bishops were represented as sitting with their clergy around them). His Learners - Talmidim (thus the Syriac and Hebrew behind the Greek Mathntns. Talmidim/mathntns does not really mean "pupil" which to the modern ear brings in "classroom", but rather followers or learners by seeing and hearing and doing - apprentices, if you will) came to him.
|-
|2
|And he opened his mouth, and taught them, saying,
|Then he opened His mouth and taught them, saying:
|
|-
|2b
|And he opened his mouth, and taught them, saying,
|He began His Torah*[to be foot-noted at bottom] to them, then, and said:
| Jesus would have had to "open His mouth" in order for him "to say", but it was important to put it this way to thrust the reader to the sonorous solemnity of the Scriptures Va Ya'an vaYomer = He responded (when it was really not a response) and said. What they heard, so the original readers of the Gospel of Matthew would have now learned by this preface, is the new Torah from the One who was greater than Moses, having taken his place on "the mountain" ("mountain" here has an article - "the" precisely because it is specified, though unnamed, in contradistinction to the Mt. Sinai of Moses). The Gospel of Luke has the "sermon" on the plain while Matthew has it on the mountain. Both are correct as it is a plain going on up to the top of a mount on the north shore of the Lake. But Matthew chooses to call it "mountain" precisely because he is presenting the greater than Moses. The hearers and readers of the Gospel of Matthew would not be surprised then to hear later on in the "Sermon on the Mount" (better it be called " The Torah of the Messiah" or the "Law of the Kingdom"), " You have heard it said...but I say to you..." They would understand that the displacer and surpasser of Moses was getting the Torah directly from the Father, and no more would they have need of the line of rabbis and teachers to go back to the time of Moses. Somehow what the original readers and hearers of the Gospel would have understood must come through in the modern language. How that can be done is both an art and a miracle.
|-
|3
|Blessed are the poor in spirit: for theirs is the kingdom of heaven.
|Blessed are the poor in spirit, for theirs is the Kingdom of heaven.
|The [[Greek]] word '''μακαριος''', "blessed," comes from '''μη''' (not) and the root '''καρ-''' which connotes being cut off. Thus when Jesus says that people are blessed, He means that they will not be cut off from God.

The Greek word '''ουρανος''', literally "sky", is always rendered in the plural. (In the Old Testament it was rendered in the Hebrew dual number.)
|-
|3b
|Blessed are the poor in spirit: for theirs is the kingdom of heaven.
|So truly blessed are those that are not full of the themselves. The Kingdom of heaven is theirs.
|Here and in the rest of the "beatitudes", blessed is a good translation but behind the makarios is the ASHRAIcem, ASHRAIhem of the Hebrew rather than barukh. Ashrai is used for the palpable and overflowwing blessing and presence of God rather than the consecratory state, The root of ashrai is used for "happiness" Change in word order for the this and the rest of beatitudes is permitted by grammar and brings the true and unexpected reversal which is the teaching of Christ.
|-
|4
|Blessed are they that mourn: for they shall be comforted.
|Blessed are the sad, for they shall be comforted.
|
|-
|4b
|Blessed are they that mourn: for they shall be comforted.
|So truly blessed those that are grief-stricken. They will be comforted.
|
|-
|5
|Blessed are the meek: for they shall inherit the earth.
|Blessed are the meek, for they shall inherit the earth.
|
|-
|5b
|Blessed are the meek: for they shall inherit the earth.
|So truly blessed are the meek. They are the ones to inherit the earth.
|
|-
|6
|Blessed are they which do hunger and thirst after righteousness: for they shall be filled.
|Blessed are they that hunger and thirst for justice, for they shall be satisfied.
|The use of the Greek accusative case connotes persons who actively do and pursue justice in their daily living.
|-
|6b
|Blessed are they which do hunger and thirst after righteousness: for they shall be filled.
|So truly blessed are those that hunger and thirst to see righteousness done. They will have their fill.
|
|-
|7
|Blessed are the merciful: for they shall obtain mercy.
|Blessed are the merciful, for they shall receive mercy.
|
|-
|7b
|Blessed are the merciful: for they shall obtain mercy.
|So truly blessed are those that are merciful. Mercy will come to them.
|
|-
|8
|Blessed are the pure in heart: for they shall see God.
|Blessed are the clean in heart, for they shall see God.
|The [[Greek]] word '''καθαρος''' means "clean." The English word ''pure'' has its roots in metallurgy and connotes a refined metal element separated in a furnace. That metaphor is used elsewhere in Scripture, but not here.
|-
|8b
|Blessed are the pure in heart: for they shall see God.
|So truly blesssed are the pure of heart. They will see God.
|
|-
|9
|Blessed are the peacemakers: for they shall be called the children of God.
|Blessed are the peacemakers, for they shall be called the children of God.
|
|-
|9b
|Blessed are the peacemakers: for they shall be called the children of God.
|So truly blessed are the Makers of Peace. It is Children of God that they will be called.
|developed from the Scripture and current in the 1st cent. and common in the synagogual liturgy - "The One who makes Peace in His Heights, He will make Peace upon us." As God is called according to this His quality, so those who follow Him in this, will also be called, a new name - "Children of God"

|-
|10
|Blessed are they which are persecuted for righteousness' sake: for theirs is the kingdom of heaven.
|Blessed are they that are persecuted for the sake of justice, for theirs is the Kingdom of heaven.
|The Greek preposition '''ενεκεν''', used with the ablative, means "for the sake of." Here Matthew refers to those who suffer for the cause of justice, whereas before he referred to those who sought to deal justly themselves.
|-
|11
|Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake.
|Blessed are you, when ''men'' shall denounce you, and persecute you, and say everything evil against you (falsely), for My sake.
|Some Greek manuscripts omit the word translated as "falsely."
|-
|12
|Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you.
|Rejoice, and be very glad, because your reward is great in heaven: because they persecuted the prophets that came before you in the same manner.
|
|-
|13
|Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men.
|You are the salt of the earth. But if the salt has become bland, what shall it be salted with? It is then good for nothing, and fit only to be thrown out and trodden underfoot by men.
|
|-
|14
|Ye are the light of the world. A city that is set on an hill cannot be hid.
|You are the light of the world. A city cannot be hidden if it stands on a hill.
|
|-
|15
|Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house.
|And men do not light a candle and put it under a bushel basket, but on a candlestick; and it shines on everyone in the house.
|
|-
|16
|Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.
|Let your light shine in this manner in front of people, so that they may see your good works and give glory to your Father in heaven.
|
|-
|17
|Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil.
|Do not think that I have come to tear down the law or the prophets. I have not come to tear these things down, but rather to fulfil them.
|
|-
|18
|For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.
|For I tell you truly: Until heaven and earth, not one iota nor one prime-mark shall pass from the law, in any way, shape or form, until everything is fulfilled.
|The Greek letter ''iota'' derives from the [[Hebrew]] '''י''' or ''yod'', commonly called a "jot" on account of its small size. The phrase "one iota" survives today in common English and means exactly what it meant to St. Matthew: a tiny amount.

The prime-mark is the [[Hebrew]] ''gerash'', called '''κεραια''' or ''keraia'' in Greek; this was called a "tittle" in Elizabethan [[English]]. The ''gerash'', or the double-prime called ''gershayim'' (dual number), appeared often in Hebrew manuscripts to distinguish numbers (written with ordinary alphabetic letters) from regular text.
|-
|19
|Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.
|And so if any person breaks even one of the least of these commandments, and shall so instruct others, that person shall be called the least in the Kingdom of heaven: but any person who does and teaches the commandments, shall be called great in the Kingdom of heaven.
|
|-
|20
|For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.
|For I tell you that unless your justification exceeds the justification of the scribes and the Pharisees, you cannot enter the Kingdom of heaven under any circumstances.
|The manner of that justification will be explained later. Jesus makes a point of setting the bar higher than any man can scale by relying on his own strength.
|-
|21
|Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment:
|You have heard that it was said in ancient times, "You shall not commit murder," and anyone guilty of committing murder would be liable for trial.
|The Greek verb '''φονευω''' literally means "I commit murder." Therefore, murder is specifically in view here.
|-
|22
|But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire.
|But I tell you that any person who is angry with his brother shall be liable for trial, and anyone who says to his brother, "Airhead!" shall be liable to be brought before the council, but whoever says, "Moron!" shall be liable for the fire of hell.
|The Byzantine family of manuscripts, that form the basis of the [[Textus Receptus]], add the word '''εικη''' or ''eiki'', which means "without proper cause." But whether Jesus would necessarily recognize such a thing as a good cause to stay angry with someone is an open question.
|-
|23
|Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee;
|So if you are bringing your gift to the altar, that your brought has something against you,
|
|-
|24
|Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift.
|leave your gift in front of the alter, go away, reconcile yourself to your brother first, and then come and offer your gift.
|One does not offer gifts to God while harboring anger in one's heart; such behavior is dishonoring to God and therefore frowned upon.
|-
|25
|Agree with thine adversary quickly, whiles thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison.
|Be on good terms with your adversary quickly, while you are with him on the road; otherwise he might sometime deliver you to the judge, who will deliver you to the bailiff, and you find yourself thrown into prison.
|The Greek word '''υπηρετης''' or ''hyperetis'' means an attendant; the attendant of a judge would be called a bailiff.
|-
|26
|Verily I say unto thee, Thou shalt by no means come out thence, till thou hast paid the uttermost farthing.
|I tell you truly: you shall not come out of that prison until you have paid back the last quarter-penny.
|The Greek word '''κοδραντης''' referred to the Roman ''quadrans'', the smallest coin in the Roman coinage system. The British quarter-penny coin once called a "farthing" was the best equivalent in King James' day.
|-
|27
|Ye have heard that it was said by them of old time, Thou shalt not commit adultery:
|You have heard that they said, "Do not commit adultery."
|
|-
|28
|But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart.
|But I tell you that any man who looks at a woman with desire has already committed adultery with her in his heart.
|
|-
|29
|And if thy right eye offend thee, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell.
|But if your right eye causes you to stumble, take it out and throw it away from you: for it is better for you to have one of your body parts perish than that the whole body be thrown into hell.
|
|-
|30
|And if thy right hand offend thee, cut if off, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell.
|And if your right hand causes you to stumble, cut it off and throw it away from you: for it is better for you to have one of your body parts perish than that the whole body be thrown into hell.
|
|-
|31
|It hath been said, Whosoever shall put away his wife, let him give her a writing of divorcement:
|It has been said, "Any man who divorces his wife should give her a bill of divorcement."
|
|-
|32
|But I say unto you, That whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery: and whosoever shall marry her that is divorced committeth adultery.
|But I say to you that any man who divorces his wife, ''or fails to marry his betrothed'' for any reason other than improper conduct on her part, causes her to commit adultery; and any person who marries a divorced woman commits adultery.
|In ancient [[Judaism|Jewish]] custom, betrothal was as binding as was actual marriage, in the same way that "earnest money contracts" are binding on would-be buyers and sellers of real estate. The only recognized grounds for not "closing the sale," that is, proceeding with the wedding, was improper conduct by the wife before the date of the wedding. Because Matthew, a Jew, was writing to Jews, he included this exception. Luke, who wrote primarily to Gentiles, did not need to, because Gentiles had no such custom as a binding betrothal.
|-
|33
|Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths:
|Again you have heard that it was said in ancient times, "Do not swear falsely, but keep before the Lord any oath that you do swear."
|
|-
|34
|But I say unto you, Swear not at all; neither by heaven; for it is God's throne:
|But I tell you: don't swear at all, neither by heaven, the throne of God;
|
|-
|35
|Nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King.
|nor by the earth, His footstool; nor by [[Jerusalem]], the city of the great King,
|
|-
|36
|Neither shalt thou swear by thy head, because thou canst not make one hair white or black.
|nor by your head, because you cannot make one hair white or black.
|
|-
|37
|But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil.
|But let your word be a simple "Yes" or "No." Anything more than that comes from evil.
|
|-
|38
|Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth:
|You have heard that it was said, "An eye for an eye, and a tooth for a tooth."
|This was the original ''lex talionis'' and was given to restrain the retaliator from exacting a revenge greater than the original wrong.
|-
|39
|But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also.
|But I tell you: Don't ''be quick to'' stand against evil. To whomever hits you on the right cheek, turn the other cheek to him also.
|
|-
|40
|And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also.
|And if any person sues you in a court of law, and takes your coat from you, let him have your cloak as well.
|
|-
|41
|And whosoever shall compel thee to go a mile, go with him twain.
|And if anyone compels you to go a mile with him, go with him two miles.
|A Roman infantryman stationed in the provinces might compel a non-citizen of Rome to carry his backpack for him for one Roman mile, under Roman law and regulation. Jesus urges His followers, in this and other cases, to offer double what another person demands.
|-
|42
|Give to him that asketh thee, and from him that would borrow of thee turn not thou away.
|Give to anyone who asks, and don't turn away from anyone who wants to borrow from you.
|
|-
|43
|Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy.
|You have heard that it was said, "Love your neighbor, and disregard your enemy."
|The Greek word '''μισεω''' generally means "I disregard someone." The word connotes not wasting the effort of thought on the other person, rather than cultivating an attitude of anger. Again, Jesus is about to set an even higher standard of human behavior.
|-
|44
|But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you;
|But I tell you: Love your enemies, bless them who curse you, do good to those who disregard you, and pray for those who treat you spitefully and persecute you,
|Many Greek manuscripts mention only the first and fourth parts of the above, but all four are mutually consistent.
|-
|45
|That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.
|so that you may be the children of your Father in heaven. He makes His sun to rise on the evil and the good, and sends rain on the just and on the unjust.
|If God is no Respecter of persons in this regard, then what right have we to impose a sanction that God Himself does not impose?
|-
|46
|For if ye love them which love you, what reward have ye? do not even the publicans the same?
|Because if you love them who love you, what reward do you have? Don't even tax collectors do the same thing?
|
|-
|47
|And if ye salute your brethren only, what do ye more than others? do not even the publicans so?
|And if you exchange polite greetings only with your brothers, what are you doing, any more than others do? Don't even tax-collectors behave this way?
|
|-
|48
|Be ye therefore perfect, even as your Father which is in heaven is perfect.
|You should therefore be perfect, even as your Father Who is in heaven is perfect.
|The word translated "perfect" is the Greek '''τελειος''' or ''teleios'', which comes from the root '''τελε-''' meaning far, or at the end. The "perfect person" would be a finished work, having no room for improvement. Jesus necessarily sets the bar high, and encourages His followers to jump as high as they can. But only His substitutionary sacrifice will, in the end, complete the work for anyone.
|}

==Chapter 6==

{|class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|Take heed that ye do not your alms before men, to be seen of them: otherwise ye have no reward of your Father which is in heaven.
|Be careful not to perform your acts of charity in front of men, in order to be a spectacle before them; otherwise you will have no reward from your Father in heaven.
|
|-
|2
|Therefore when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have their reward.
|So when you do your duty, do not sound a trumpet before you, the way the hypocrites do in the synagogues and in the streets, so that they may have glory from men. I tell you truly: they will get what's coming to them.
|
|-
|3
|But when thou doest alms, let not thy left hand know what thy right hand doeth:
|But when you do your duties, don't let your left hand know what your right hand is doing,
|
|-
|4
|That thine alms may be in secret: and thy Father which seeth in secret himself shall reward thee openly.
|so that your acts of charity may be hidden, and your Father, who sees in a hidden way Himself, will reward you openly.
|
|-
|5
|And when thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward.
|And when you pray, don't be like the hypocrites. They love to pray when standing in the synagogues and in the street corners, so that they may be seen by men. I tell you truly: They will get what's coming to them.
|
|-
|6
|But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly.
|But you, when you pray, go into your private room, and when you have shut your door, pray to your Father Who is hidden, and your Father, who sees in a hidden manner, will reward you openly.
|
|-
|7
|But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking.
|And when you do pray, don't use vain repetitions, the way those of other nations do. They think that they'll be heard if they use many words.
|
|-
|8
|Be not ye therefore like unto them: for your Father knoweth what things ye have need of, before ye ask him.
|So don't be like them. Your Father knows what things you need, before you ask Him.
|
|-
|9
|After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name.
|Therefore, pray this way: "Our Father, who is in heaven, let your Name be Holy.
|The Greek form '''αγιασθητω''' is in the third-person present imperative or ''jussive'' form. This is the equivalent of an English jussive subjunctive.
|-
|10
|Thy kingdom come. Thy will be done in earth, as it is in heaven.
|Let Your kingdom come. Let Your will be done on earth as it is done in heaven.
|Again, the jussive imperative form appears here, not the indicative.
|-
|11
|Give us this day our daily bread.
|Give us our daily bread today.
|In other words: see to our daily needs.
|-
|12
|And forgive us our debts, as we forgive our debtors.
|And forgive us of all our sins, just as we forgive those who sin against us.
|
|-
|13
|And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen.
|And do not lead us into testing, but keep us from the evil one. For yours is the kingdom, and the power, and the glory, forever. Amen.
|The Byzantine manuscripts add "For yours is the kingdom," etc. Other manuscripts omit this part.
|-
|14
|For if ye forgive men their trespasses, your heavenly Father will also forgive you:
|Because if you forgive men the wrongs they do, your heavenly Father will forgive you as well.
|
|-
|15
|But if ye forgive not men their trespasses, neither will your Father forgive your trespasses.
|But if you do not forgive men their wrongdoings, your Father will not forgive your wrongdoings either.
|
|-
|16
|Moreover when ye fast, be not, as the hypocrites, of a sad countenance: for they disfigure their faces, that they may appear unto men to fast. Verily I say unto you, They have their reward.
|Furthermore, when you fast, do not be gloomy, like the hypocrites. They like to disfigure their faces so that they appear to other people to be fasting. I tell you truly: they will get what's coming to them.
|
|-
|17
|But thou, when thou fastest, anoint thine head, and wash thy face;
|But you, when you fast, rub your head with oil, and wash your face,
|Anointment, or rubbing of the head with oil, was necessary in desert climates to hold the body water in.
|-
|18
|That thou appear not unto men to fast, but unto thy Father which is in secret: and thy Father, which seeth in secret, shall reward thee openly.
|so that you do not look like a man fasting to other men, but to your Father Who is hidden, and your Father, who sees in a hidden manner, will reward you openly.
|
|-
|19
|Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal:
|Don't store up treasures for yourselves on earth, where moths and rust make things unsightly and thieves break through and steal.
|
|-
|20
|But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal:
|But store up treasures for yourselves in heaven, where neither moth nor rust can disfigure and no thief can break in or steal.
|
|-
|21
|For where your treasure is, there will your heart be also.
|For where your treasure is, your heart will also be.
|
|-
|22
|The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light.
|The lamp of the body is the eye. So if your eye is single, then your whole body will be bright.
|
|-
|23
|But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness!
|But if your eye is evil, then your whole body will be dark. So if the light that is in you is dark, it is very dark indeed.
|
|-
|24
|No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.
|No one can serve two masters. He will either hate the one and love the other, or else hold to the one and treat the other with contempt. You cannot at the same time be a slave to God and wealth.
|
|-
|25
|Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment?
|For this reason I tell you: stop worrying about your life, and what you will eat [or drink], or for your body, or what you will wear. Isn't life more than about food, and the body more than about clothes?
|The Greek verb is a negation of a present imperative. Such a construct tells the reader to stop doing something that he is presently doing or in the habit of doing.
|-
|26
|Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they?
|Look at the birds in the sky. They neither sow nor reap nor gather into barns, but your heavenly Father feeds them. Aren't you much better than they are?
|
|-
|27
|Which of you by taking thought can add one cubit unto his stature?
|Who among you, by worrying about it, can add one foot to his height?
|
|-
|28
|And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin:
|And why do you worry about your clothes? Look at the lilies of the field, and how they grow. They don't work or spin.
|
|-
|29
|And yet I say unto you, That even Solomon in all his glory was not arrayed like one of these.
|And yet I tell you that even [[Solomon]] in all his glory was never clothed like one of these.
|
|-
|30
|Wherefore, if God so clothe the grass of the field, which to day is, and to morrow is cast into the oven, shall he not much more clothe you, O ye of little faith?
|So if God can thus clothe the grass of the field, which is here today and thrown into the oven tomorrow, will he not clothe you so much more, you who have so little faith?
|
|-
|31
|Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed?
|So stop worrying, and saying, "What shall we eat?" or "What shall we drink?" or "What shall we wear?"
|
|-
|32
|(For after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye have need of all these things.
|For the Gentiles seek after all these things, but your heavenly Father knows that you need all these things.
|
|-
|33
|But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.
|But first seek after the Kingdom of God, and His justice, and every one of these things will be added to you.
|
|-
|34
|Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof.
|So stop worrying about tomorrow, because tomorrow will worry about itself. The bad things that happen today are enough to worry about today.
|
|}

==Chapter 7==

{|class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|Judge not, that ye be not judged.
|Stop judging others, if you do not want to be judged.
|
|-
|2
|For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again.
|For with whatever judgment you judge, you will be judged, and with whatever measure you measure out to others, it will be measured to you.
|
|-
|3
|And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye?
|And why do you behold the mote in your brother's eye, and not consider the beam in your own eye?
|
|-
|4
|Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam is in thine own eye?
|Or how can you say to your brother, "Let me take the mote out of your eye", while a beam is in your own eye?
|
|-
|5
|Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother's eye.
|Hypocrite! Throw the beam out of your own eye first, and then you will see clearly to throw out the mote in your brother's eye.
|
|-
|6
|Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you.
|Stop giving holy things to the dogs, and throwing your pearls in front of pigs, if you don't want them to trample them underfoot, and turn against you and tear you apart.
|
|-
|7
|Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you:
|Ask, and it wiill be given to you; seek, and you will find; knock, and it will be opened to you.
|
|-
|8
|For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened.
|For everyone who asks, receives; he who seeks, finds; and to him who knocks, it is opened.
|
|-
|9
|Or what man is there of you, whom if his son ask bread, will he give him a stone?
|Or what man is there among you who, if his son asks for bread, will give him a stone?
|
|-
|10
|Or if he ask a fish, will he give him a serpent?
|Or if he asks for a fish, will give him a snake?
|
|-
|11
|If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask him?
|If you, then, being evili, know how to give good gifts to your children, how much more will your Father in heaven give good things to those who ask Him?
|
|-
|12
|Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets.
|So however you would want men to treat you, treat them the same way. The law and the prophets require this.
|
|-
|13
|Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat:
|Enter in at the narrow gate. The gate is wide, and the road broad, that leads to destruction, and many people go in that way,
|
|-
|14
|Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.
|because the gate and the road are narrow, that lead to life, and few people find it.
|
|-
|15
|Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves.
|Watch out for false prophets. They come to you in sheep's clothing, but inwardly they are ravenous wolves.
|
|-
|16
|Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles?
|You will know them by their fruits. Do men gather grapes from thorns, or figs from thistles?
|
|-
|17
|Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit.
|In fact every good makes good fruit, but a corrupt tree makes bad fruit.
|
|-
|18
|A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.
|A good tree cannot make bad fruit, nor a corrupt tree make good fruit.
|
|-
|19
|Every tree that bringeth not forth good fruit is hewn down, and cast into the fire.
|Every tree that does not make good fruit is cut down and thrown into the fire.
|
|-
|20
|Wherefore by their fruits ye shall know them.
|Therefore, by their fruits you will know them.
|
|-
|21
|Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.
|Not everyone who says to me, "Lord! Lord!" will enter into the Kingdom of heaven, but rather the one who does the will of My Father in heaven (will so enter).
|
|-
|22
|Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works?
|Many people will say to me in that day, "Lord! Lord! Haven't we told the future in Your Name? Haven't we thrown demons out of people in Your Name? Haven't we done wonderful works in Your Name?"
|
|-
|23
|And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.
|And then I will tell them plainly: "I never knew you. Get away from me, you who work lawlessness."
|
|-
|24
|Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock:
|So everyone who hears these things that I say, and does them, I will compare to a wise man, who built his house on a rock,
|
|-
|25
|And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock.
|and the rain came down, and the floods came, and the winds blew, and beat on that house, and it did not fall, because it was founded on rock.
|
|-
|26
|And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand:
|And everyone who hears these things that I say, and does not do them, will be compared to a foolish man, who built his house on sand,
|
|-
|27
|And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it.
|and the rain came down, and the floods came, and the winds blew, and beat on that house, and it fell, and fell with a great crash.
|
|-
|28
|And it came to pass, when Jesus had ended these sayings, the people were astonished at his doctrine:
|And it came to pass, when Jesus had finished talking, that the crowds were amazed at his teaching,
|
|-
|29
|For he taught them as one having authority, and not as the scribes.
|because when he taught them he spoke with and from authority, and not the way the scribes commonly taught them.
|
|}

==Chapter 8==

{|class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|When he was come down from the mountain, great multitudes followed him.
|When He had come down from the mountain, great crowds of people followed him.
|
|-
|2
|And, behold, there came a leper and worshipped him, saying, Lord, if thou wilt, thou canst make me clean.
|And then a leper came and fell down at His feet, saying, "Lord, if You are willing, You can make me clean."
|
|-
|3
|And Jesus put forth his hand, and touched him, saying, I will; be thou clean. And immediately his leprosy was cleansed.
|And He put out his hand, and touched him, and said, "I am willing. Be clean." And immediately the man's [[leprosy]] was cleansed.
|The [[leprosy]] in view here could be any of a number of contagious skin disorders common to the Middle East in that time, and not necessarily [[Hansen's Disease]] caused by ''Mycobacterium leprae''.
|-
|4
|And Jesus saith unto him, See thou tell no man; but go thy way, shew thyself to the priest, and offer the gift that Moses commanded, for a testimony unto them.
|And Jesus told him, "Don't breathe a word of this to anyone, but go, show yourself to the priest, and offer the sacrifice that Moses commanded as a testimony to them."
|Someone might occasionally find himself free of the particular skin disorder that fell under the general heading of "leprosy." Such a man was always supposed to offer a sacrificial animal to give thanks to God.
|-
|5
|And when Jesus was entered into Capernaum, there came unto him a centurion, beseeching him,
|And when Jesus had gone into Capernaum, a centurion came to him, begging him,
|A Roman centurion ([[Greek]] '''εκατονταρχ''', literally, "leader of a hundred") was the lowest-ranking commissioned officer in the Roman army. He commanded a century of troops, consisting typically of eighty fighting men and twenty auxiliaries.
|-
|6
|And saying, Lord, my servant lieth at home sick of the palsy, grievously tormented.
|and saying, "Lord, my servant is bedridden in my house, paralyzed and in great pain."
|
|-
|7
|And Jesus saith unto him, I will come and heal him.
|And Jesus told him, "I will come and heal him."
|
|-
|8
|The centurion answered and said, Lord, I am not worthy that thou shouldest come under my roof: but speak the word only, and my servant shall be healed.
|In answer, the centurion said, "Lord, I don't deserve to have you come under my roof. Just say the word, and my servant will be healed.
|
|-
|9
|For I am a man under authority, having soldiers under me: and I say to this man, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it.
|"For I am part of a chain of command, and I have soldiers under my command. I tell this man, "Go" and he goes, and another, "Come" and he comes, and my servant, "Do this," and he does it."
|
|-
|10
|When Jesus heard it, he marvelled, and said to them that followed, Verily I say unto you, I have not found so great faith, no, not in Israel.
|When Jesus heard that, he was amazed, and said to those that were following him, "I tell you truely, I have not found such great faith, even in [[Israel]].
|
|-
|11
|And I say unto you, That many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven.
|"And I tell you that many will come from east and west, and will sit down with [[Abraham]], and [[Isaac]], and [[Jacob]], in the Kingdom of heaven.
|
|-
|12
|But the children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth.
|"But the children of the Kingdom will be thrown out into outer darkness; there will be weeping and grinding of teeth."
|
|-
|13
|And Jesus said unto the centurion, Go thy way; and as thou hast believed, so be it done unto thee. And his servant was healed in the selfsame hour.
|And Jesus said to the centurion, "Go, and as you have believed, so let it be done for you." And his servant was healed in that very hour.
|
|-
|14
|And when Jesus was come into Peter's house, he saw his wife's mother laid, and sick of a fever.
|And when Jesus had come into Peter's house, he saw his wife's mother, bedridden and ill with fever.
|
|-
|15
|And he touched her hand, and the fever left her: and she arose, and ministered unto them.
|And He touched her hand, and the fever left her, and she got up and waited on them.
|
|-
|16
|When the even was come, they brought unto him many that were possessed with devils: and he cast out the spirits with his word, and healed all that were sick:
|That evening, they brought to Him many that were demon-oppressed, and He threw out the spirits with His word, and healed all the sick people,
|
|-
|17
|That it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare our sicknesses.
|so that this might be fulfilled that was spoken by [[Isaiah]] the prophet, who said, "He Himself took our infirmities, and bore our sicknesses."
|
|-
|18
|Now when Jesus saw great multitudes about him, he gave commandment to depart unto the other side.
|Now when Jesus saw great crowds of people around him, he gave orders to leave for the other side.
|
|-
|19
|And a certain scribe came, and said unto him, Master, I will follow thee whithersoever thou goest.
|And a certain scribe came, and told Him, "Master, I will follow you wherever you go."
|
|-
|20
|And Jesus saith unto him, The foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay his head.
|And Jesus told him, "[[Fox]]es have holes, and the birds of the sky have nests, but the Son of man has no place to rest His head."
|
|-
|21
|And another of his disciples said unto him, Lord, suffer me first to go and bury my father.
|And another of His pupils said to him, "Lord, first permit me to go to bury my father."
|
|-
|22
|But Jesus said unto him, Follow me; and let the dead bury their dead.
|But Jesus told him, "Follow Me, and let the dead bury their own."
|
|-
|23
|And when he was entered into a ship, his disciples followed him.
|And when He had gone into a boat, His pupils followed Him.
|This was a small fishing sloop, probably not more than fifteen feet from stem to stern.
|-
|24
|And, behold, there arose a great tempest in the sea, insomuch that the ship was covered with the waves: but he was asleep.
|And behold, a great storm arose on the lake, so much that the boat was swamped with the waves. But He was asleep.
|
|-
|25
|And his disciples came to him, and awoke him, saying, Lord, save us: we perish.
|And His pupils came to Him, and woke Him up, saying, "Lord, save us; we're dying!"
|
|-
|26
|And he saith unto them, Why are ye fearful, O ye of little faith? Then he arose, and rebuked the winds and the sea; and there was a great calm.
|And He said to them, "Why are you afraid, you of little faith?" Then He got up, and gave an order to the winds and the sea; and a great calm fell.
|
|-
|27
|But the men marvelled, saying, What manner of man is this, that even the winds and the sea obey him!
|But the men were amazed, saying, "What kind of Man is this? Even the winds and the sea obey Him!"
|
|-
|28
|And when he was come to the other side into the country of the Gergesenes, there met him two possessed with devils, coming out of the tombs, exceeding fierce, so that no man might pass by that way.
|And when He had come to the other side into the country of the Gadarenes, two demon-possessed men met Him, coming out of the tombs, so fierce that no man dared pass by that way.
|The Byzantine family renders this "Gergesenes." In fact, this was Gadite country, and so "Gadarene" is proper.
|-
|29
|And, behold, they cried out, saying, What have we to do with thee, Jesus, thou Son of God? art thou come hither to torment us before the time?
|And suddenly they cried out, saying, "What business do we have with You, Jesus, Son of God? Have you come here to torment us before the time?"
|All demons know that God will deal definitively with them eventually, and still they demand more time, as if they can possibly escape the judgment that will come to them.
|-
|30
|And there was a good way off from them an herd of many swine feeding.
|And a herd of many pigs was feeding a fair distance from them.
|
|-
|31
|So the devils besought him, saying, If thou cast us out, suffer us to go away into the herd of swine.
|So the demons begged Him, saying, "If you're going to throw us out, let us go away into the herd of pigs."
|
|-
|32
|And he said unto them, Go. And when they were come out, they went into the herd of swine: and, behold, the whole herd of swine ran violently down a steep place into the sea, and perished in the waters.
|And He said to them, "Go." And when they came out of the two men, they went into the herd of pigs. And the entire herd of pigs ran pell-mell down a steep bank into the sea, and drowned in the waters.
|
|-
|33
|And they that kept them fled, and went their ways into the city, and told every thing, and what was befallen to the possessed of the devils.
|And those who had been keeping the pigs ran away, and went back into the city, and told about everything that had happened, and what had happened to the formerly demon-possessed men.
|
|-
|34
|And, behold, the whole city came out to meet Jesus: and when they saw him, they besought him that he would depart out of their coasts.
|And then the entire city came out to meet Jesus, and when they saw Him, they begged Him to go away from their coasts.
|
|}

==Chapter 9==

{|class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|And he entered into a ship, and passed over, and came into his own city.
|And he boarded a boat, and crossed the lake, and came into his own city.
|
|-
|2
|And, behold, they brought to him a man sick of the palsy, lying on a bed: and Jesus seeing their faith said unto the sick of the palsy; Son, be of good cheer; thy sins be forgiven thee.
|And they brought to Him a paralyzed man, lying on a pallet. And Jesus, seeing their faith, said to the paralytic, "Son, cheer up; your sins are forgiven you."
|
|-
|3
|And, behold, certain of the scribes said within themselves, This man blasphemeth.
|And some of the scribes said among themselves, "This man is speaking blasphemy."
|
|-
|4
|And Jesus knowing their thoughts said, Wherefore think ye evil in your hearts?
|And Jesus, Who knew what they were thinking, said, "Why do you think evil in your hearts?
|
|-
|5
|For whether is easier, to say, Thy sins be forgiven thee; or to say, Arise, and walk?
|"For which would be easier to say: 'Your sins are forgiven you,' or 'Get up and walk'?
|
|-
|6
|But that ye may know that the Son of man hath power on earth to forgive sins, (then saith he to the sick of the palsy,) Arise, take up thy bed, and go unto thine house.
|"But so that you may know that the Son of man has the authority on earth to forgive sins..." Then he said to the paralyzed man, "Get up, take up your pallet, and go to your house."
|
|-
|7
|And he arose, and departed to his house.
|And he got up and went away to his house.
|
|-
|8
|But when the multitudes saw it, they marvelled, and glorified God, which had given such power unto men.
|But when the crowds saw it, they were very much afraid, and gave glory to God, Who had given power like that to men.
|The Byzantine family has the verb '''θαυμαζω''', which means, "I make someone say, 'Wow!'" But the best manuscripts say that the people in those crowds were afraid, not merely impressed with an amazing spectacle.
|-
|9
|And as Jesus passed forth from thence, he saw a man, named Matthew, sitting at the receipt of custom: and he saith unto him, Follow me. And he arose, and followed him.
|And as Jesus walked away from that place, he saw a man, Matthew by name, sitting in the tax office, and He said to him, "Follow Me." And he got up and followed Him.
|
|-
|10
|And it came to pass, as Jesus sat at meat in the house, behold, many publicans and sinners came and sat down with him and his disciples.
|And it came to pass, as He reclined to dine in the house, many tax-gatherers and sinners came and reclined with Him and His pupils.
|Men in those days did not ''sit'' down at the dinnertable; they ''lay'' down on couches set alongside the table, held themselves up on one elbow, and reached for their food.
|-
|11
|And when the Pharisees saw it, they said unto his disciples, Why eateth your Master with publicans and sinners?
|And when the [[Pharisees]] saw this, they said to His pupils, "Why is your Master eating with tax-gatherers and sinners?"
|[[Pharisees]] constantly held themselves "holier than" the rest of their society. Tax-gatherers were the lowest of the low in Jewish society, primarily on account of the methods they employed. They were not direct government employees, but were private collection agents, to whom the Romans "farmed out" the tax-collection task. This "farming-out" caused great controversy even in the Senate of Rome and was one of the sorest points of anti-Roman resentment among the Jews.
|-
|12
|But when Jesus heard that, he said unto them, They that be whole need not a physician, but they that are sick.
|But when Jesus heard that, He told them, "The well do not need to see the doctor, but the sick do.
|
|-
|13
|But go ye and learn what that meaneth, I will have mercy, and not sacrifice: for I am not come to call the righteous, but sinners to repentance.
|"But you go and learn what this means: 'I desire mercy, and not sacrifice.' For I haven't come here to call the just, but sinners to change their hearts."
|
|-
|14
|Then came to him the disciples of John, saying, Why do we and the Pharisees fast oft, but thy disciples fast not?
|Then some followers of John the Baptist came to him, saying, "Why do we and the Pharisees fast often, but Your students do not fast?"
|
|-
|15
|And Jesus said unto them, Can the children of the bridechamber mourn, as long as the bridegroom is with them? but the days will come, when the bridegroom shall be taken from them, and then shall they fast.
|And Jesus told them, "Can the members of the wedding party mourn, so long as the groom is with them? But a time will come when the groom will be taken from them, and then they will fast.
|
|-
|16
|No man putteth a piece of new cloth unto an old garment, for that which is put in to fill it up taketh from the garment, and the rent is made worse.
|"No man puts a piece of new cloth onto an old garment. What is put in to fill the tear takes something from the old garment, and the hole is torn even wider.
|
|-
|17
|Neither do men put new wine into old bottles: else the bottles break, and the wine runneth out, and the bottles perish: but they put new wine into new bottles, and both are preserved.
|Neither do men put freshly-squeezed grape juice into old skins; otherwise the skins break, the juice runs out, and the skins are ruined. Instead they put fresh juice into new skins, and both are preserved.
|The [[Greek]] word '''οινος''' means simply "the fruit of the vine." Wine in the modern sense of an [[alcoholic drink]] was not a common drink, especially among the Jews. Contrary to popular belief, connoisseurs of grape juice actively sought to stop it from fermenting and in fact had five different methods available to them to accomplish this.
|-
|18
|While he spake these things unto them, behold, there came a certain ruler, and worshipped him, saying, My daughter is even now dead: but come and lay thy hand upon her, and she shall live.
|While He was speaking these things to them, behold, a certain ruler came to Him, and fell down at His feet, saying, "My daughter is dead even now. But come and lay Your hand on her, and she will live."
|
|-
|19
|And Jesus arose, and followed him, and so did his disciples.
|And Jesus got up and followewd him, and so did His students.
|
|-
|20
|And, behold, a woman, which was diseased with an issue of blood twelve years, came behind him, and touched the hem of his garment:
|And behold, a woman, who had been hemorrhaging for twelve years, came behind Him, and touched the hem of His robe.
|
|-
|21
|For she said within herself, If I may but touch his garment, I shall be whole.
|For she said to herself, "If I could just touch His robe, I will be made well."
|
|-
|22
|But Jesus turned him about, and when he saw her, he said, Daughter, be of good comfort; thy faith hath made thee whole. And the woman was made whole from that hour.
|But Jesus turned around, and when He saw her, He said, "Daughter, take heart; your faith has made you well." And the woman was made well from that hour.
|
|-
|23
|And when Jesus came into the ruler's house, and saw the minstrels and the people making a noise,
|And when Jesus came to the ruler's house, and saw the [[music]]ians and the crowds making a scene,
|
|-
|24
|He said unto them, Give place: for the maid is not dead, but sleepeth. And they laughed him to scorn.
|He told them, "Give Me room. This young woman is not dead; she is asleep." And they laughed at Him scornfully.
|
|-
|25
|But when the people were put forth, he went in, and took her by the hand, and the maid arose.
|But when the crowds were put outside, He went in, and took her by the hand, and the young woman got up.
|
|-
|26
|And the fame hereof went abroad into all that land.
|And the news of this event went out into that entire land.
|
|-
|27
|And when Jesus departed thence, two blind men followed him, crying, and saying, Thou Son of David, have mercy on us.
|And when Jesus went away from that place, two blind men followed Him, crying out and saying, "Have mercy on us, Son of David!"
|
|-
|28
|And when he was come into the house, the blind men came to him: and Jesus saith unto them, Believe ye that I am able to do this? They said unto him, Yea, Lord.
|And when he had come into the house, the blind men came to Him. Jesus said to them, "Do you believe that I can do this?" They said to Him, "Yes, Lord."
|
|-
|29
|Then touched he their eyes, saying, According to your faith be it unto you.
|Then He touched their eyes, saying, "According to your faith, let it work out for you."
|
|-
|30
|And their eyes were opened; and Jesus straitly charged them, saying, See that no man know it.
|And their eyes were opened, and Jesus gave them strict orders, saying, "Don't let any man know anything about this."
|
|-
|31
|But they, when they were departed, spread abroad his fame in all that country.
|But they, when they had left, spread the news of him in that entire country.
|
|-
|32
|As they went out, behold, they brought to him a dumb man possessed with a devil.
|As they went out, some people brought to him a mute demon-possessed man.
|
|-
|33
|And when the devil was cast out, the dumb spake: and the multitudes marvelled, saying, It was never so seen in Israel.
|And when the demon was thrown out, the mute spoke. The crowds said, "Wow! Nothing like this has ever been seen in Israel!"
|
|-
|34
|But the Pharisees said, He casteth out devils through the prince of the devils.
|But the Pharisees said, "He throws out demons by calling upon the leader of demons."
|
|-
|35
|And Jesus went about all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness and every disease among the people.
|And Jesus went around to all the cities and towns, teaching in their synagogues, and preaching the Good News of the Kingdom, and healing every sickness and every disease among the people.
|
|-
|36
|But when he saw the multitudes, he was moved with compassion on them, because they fainted, and were scattered abroad, as sheep having no shepherd.
|But when He saw the crowds, He was moved with compassion for them, because they were worried, and were scattered about like sheep without a shepherd.
|
|-
|37
|Then saith he unto his disciples, The harvest truly is plenteous, but the labourers are few;
|Then He said to His students, "The harvest is truly bountiful, but the harvesters are few.
|
|-
|38
|Pray ye therefore the Lord of the harvest, that he will send forth labourers into his harvest.
|So pray to the Lord of the harvest, that He will send out workmen to gather in His harvest.
|
|}

[[Category:Conservative Bible]]

Matthew 1-9 (Translated)

2009-10-29T03:50:49Z

Cambrian: /* Chapter 2 */ correcting spelling

== Chapter 1 ==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|The book of the generation of Jesus Christ, the son of David, the son of Abraham.
|The ancestry of Jesus Christ, descendant of David, descendant of Abraham:
|"Descendant" is more accurate than "son."
|-
|2
|Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judas and his brethren;
|[[Abraham]] was the father of [[Isaac]], who was the father of [[Jacob]], who was the father of [[Judah]] and his brothers,
|The passive "was the father" emphasizes the ancestry.
|-
|3
|And Judas begat Phares and Zara of Thamar; and Phares begat Esrom; and Esrom begat Aram;
|And Judah was the father of [[Pharez]] and [[Zerah]] of [[Tamar]], and Pharez was the father of [[Hezron]], and Esrom was the father of [[Ram]],
|Original Hebrew transliterations are given here, with links to their biographies. The Greek versions of the names appeared in the [[Septuagint]].
|-
|4
|And Aram begat Aminadab; and Aminadab begat Naasson; and Naasson begat Salmon;
|and Ram was the father of [[Amminadab]], and Amminadab was the father of [[Nahson]], and Naason was the father of [[Salmon (Bible)|Salmon]],
|
|-
|5
|And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse;
|And Salmon was the father of [[Boaz]] (whose mother was [[Rahab]]), and Boaz was the father of [[Obed]] (whose mother was [[Ruth]]), and Obed was the father of [[Jesse]],
|
|-
|6
|And Jesse begat David the king; and David the king begat [[Solomon of her that had been the wife of Urias;
|And Jesse was the father of King [[David]], and King David was the father of [[Solomon]] (whose mother was the former wife of Uriah),
|
|-
|7
|And Solomon begat Roboam; and Roboam begat Abia; and Abia begat Asa;
|And [[Solomon]] was the father of [[Rehoboam]], and Rehoboam was the father of [[Abijah]], and Abijah was the father of [[Asa]],
|
|-
|8
|And Asa begat Josaphat; and Josaphat begat Joram; and Joram begat Ozias;
|And [[Asa]] was the father of [[Jehoshaphat]], and Jehoshaphat was the father of [[Jehoram]], and Jehoram was the father of [[Uzziah]],
|King Jehoram was ''not'' the father of Uzziah, but rather was his great-grandfather. Kings [[Joash]] and [[Amaziah]] are left out because they were unworthy of being remembered. Joash killed [[High Priest]] [[Zachariah I]], and Amaziah "did right,...but not with a whole heart."
|-
|9
|And Ozias begat Joatham; and Joatham begat Achaz; and Achaz begat Ezekias;
|And Uzziah was the father of [[Jotham]], and Jotham was the father of [[Jehoahaz I|Ahaz]], and Achaz was the father of [[Hezekiah]],
|The inclusion of King Ahaz is truly remarkable, considering Ahaz' less-than-honorable history.
|-
|10
|And Ezekias begat Manasses; and Manasses begat Amon; and Amon begat Josias;
|And Hezekiah was the father of [[Manasseh King of Judah|Manasseh]], and Manasseh was the father of [[Amon]], and Amon was the father of [[Josiah]],
|Hezekiah and Josiah were the two finest reformers in the entire king list of the [[Kingdom of Judah]]
|-
|11
|And Josias begat Jechonias and his brethren, about the time they were carried away to Babylon:
|And Josiah was the father of [[Jehoiachin|Jeconiah]] and his brothers, at the time of the exile in Babylon,
|Kings [[Jehoahaz II]] and [[Jehoiakim]] are left out, as is Jeconiah's uncle [[Zedekiah]].
|-
|12
|And after they were brought to Babylon, Jechonias begat Salathiel; and Salathiel begat Zorobabel;
|And after the exile in Babylon, Jeconiah became the father of Salathiel, and Salathial was the father of [[Zerubbabel]],
|"Zorobabel" and "Zerubabel" are two equally valid pronunciations of this Hebrew name. Zerubbabel was governor of what became the Judea Province of the Persian Empire under King [[Darius I]] and his successors.
|-
|13
|And Zorobabel begat Abiud; and Abiud begat Eliakim; and Eliakim begat Azor;
|And Zerubbabel was the father of Abihud, and Abihud was the father of Eliakim, and Eliakim was the father of Azor,
|
|-
|14
|And Azor begat Sadoc; and Sadoc begat Achim; and Achim begat Eliud;
|And Azor was the father of Zadoc, and Zadoc was the father of Achim, and Achim was the father of Eliud,
|
|-
|15
|And Eliud begat Eleazar; and Eleazar begat Matthan; and Matthan begat Jacob;
|And Eliud was the father of Eleazar, and Eleazar was the father of Matthan, and Matthan was the father of Jacob,
|
|-
|16
|And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ.
|And Jacob was the father of [[Joseph of Nazareth|Joseph]], the husband of Mary, whose child was [[Jesus Christ]].
|The preceding lineage establishes the legal claim that Jesus has to the throne of King David, consistent with a specific promise that God made to King David that a king would inherit his title and rule the world forever.
|-
|17
|So all the generations from Abraham to David are fourteen generations; and from David until the carrying away into Babylon are fourteen generations; and from the carrying away into Babylon unto Christ are fourteen generations.
|So it was fourteen generations from Abraham to King David, and fourteen generations from King David until the exile in Babylon, and fourteen generations from the exile until Jesus Christ.
|These are fourteen generations chosen for special memory. In fact, the generations from David to the exile number seventeen. Three of the Kings of Judah are left out because they were unworthy; they are [[Joash]], [[Amaziah]], and [[Jehoiakim]].
|-
|18
|Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost.
|The birth of Jesus Christ happened this way: His mother, Mary, was engaged to Jospeh, but before they were married, she became pregnant with the child of the Divine Guide.
|In ancient Judea, an engagement was a legal obligation much stronger than a modern "engagement." The only cause sufficient to break an engagement was immoral behavior by one party or the other. In this case, Mary was found to be pregnant, and that was considered evidence of [[adultery]] by her. (Joseph did not yet know the circumstances of the pregnancy; he would find that out later.)

The [[Greek]] phrase '''πνευμα αγιος''' (Pneuma hagios) literally means "Holy Breath." However, '''πνευμα''' also means a class of being not having a body, and usually having a certain amount of power. "Divine Guide" is descriptive of the function of this Entity.
|-
|19
|Then Joseph her husband, being a just man, and not willing to make her a publick example, was minded to put her away privily.
|Jospeh was a righteous husband and thus did not want to publicly shame her, so he decided to divorce her privately.
|This emphasizes that Joseph is right to object to suspected adultery, but that even in these circumstances, divorce is a last option. Furthermore, "divorce" in this context is the breaking of an engagement, and the voiding of an obligation to marry the girl. Joseph could have insisted on a making a public example (δειγματίσαι) of Mary, but was righteous (δίκαιος) and did not wish to put Mary through that.
|-
|20
|But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost.
|While he thought about this, the angel of the Lord appeared to him in a dream, saying "Joseph, son of David, do not fear to take Mary as a wife, because her pregnancy is due to the Divine Guide.
|Joseph discovers that the cause of the pregnancy is ''not'' adultery, as he had feared.
|-
|21
|And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins.
|And she shall bring forth a son, who you must name Jesus, for he will save his people from their sins."
|The name ''Jesus'' ([[Hebrew]]: '''ישןע''', ''Yeshua''; [[Greek]] '''Ιησους''') literally means "[[God]] saves."
|-
|22
|Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying,
|This entire affair happened in order to fulfill the spoken word from the Lord, through the prophet ([[Isaiah]]), which states:
|
|-
|23
|Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us.
|"A virgin shall be pregnant, and give birth to a son, who will be named Emmanuel," which means "God is with us."
|{{Bible ref|book=Isaiah|chap=7|verses=14}}, originally in the [[Septuagint]].
|-
|24
|Then Joseph being raised from sleep did as the angel of the Lord had bidden him, and took unto him his wife:
|Therefore, when Joseph woke up, he did as the angel of the Lord had instructed him, and wed Mary.
|
|-
|25
|And knew her not till she had brought forth her firstborn son: and he called his name JESUS.
|And did not consummate the marriage until she bore her son, who Jospeh named Jesus.
|
|}

== Chapter 2 ==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|Now when Jesus was born in Bethlehem of Judaea in the days of Herod the king, behold, there came wise men from the east to Jerusalem,
|When Jesus was born in [[Bethlehem]] in [[Judea]], during the reign of King [[Herod]], ''a number of'' astrologers came to [[Jerusalem]] from the east.
|These astrologers, or "wise men," were learned men, schooled in [[astrology]] and dream interpretation. The Greek manuscript literally calls them "mages," but no evidence exists that any of them practiced sorcery, thaumaturgy, or any similar art. Their number is ''not'' given in any extant manuscript. They brought three categories of gifts (see below), but they were ''not'' three in number and probably were a much larger party.
|-
|2
|Saying, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him.
|They asked, "where is the child who was born as the King of the Jews? We saw his star in the eastern sky, and we came here to worship him."
|The star was probably the [[planet]] [[Jupiter]], which in the year of their trip (probably 1 BC) had made its every-twelve-year apparent reversal of course and had conjoined three times with [[Regulus]], the "King Star," also known as Alpha Leonis because it is the brightest star in the constellation Leo, meaning [[lion]]. The lion has always been a symbol of [[Judah]], his tribe, and the kingdom that bore his name under King David (for seven years) and the successors of Solomon.
|-
|3
|When Herod the king had heard these things, he was troubled, and all Jerusalem with him.
|When King Herod heard these things, he was agitated, as was all of Jerusalem.
|
|-
|4
|And when he had gathered all the chief priests and scribes of the people together, he demanded of them where Christ should be born.
|So he gathered all the leading priests and the scribes, and demanded that they tell him where Christ would be born.
|Herod probably summoned the members of the [[Sanhedrin]] and interrogated them.
|-
|5
|And they said unto him, In Bethlehem of Judaea: for thus it is written by the prophet,
|And they said to him, "He will be born in Bethlehem which is in Judea, in fulfillment of the prophecy, which states:
|
|-
|6
|And thou Bethlehem, in the land of Juda, art not the least among the princes of Juda: for out of thee shall come a Governor, that shall rule my people Israel.
|"You, Bethlehem, in the land of Judah, are not the least of the provinces of Judah, for out of you shall come a King who shall rule all Israel."
|
|-
|7
|Then Herod, when he had privily called the wise men, inquired of them diligently what time the star appeared.
|Then Herod spoke privately with his astrologers and carefully asked them when the star would appear which would announce Christ's birth.
|
|-
|8
|And he sent them to Bethlehem, and said, Go and search diligently for the young child; and when ye have found him, bring me word again, that I may come and worship him also.
|So he sent them to Bethlehem with the instructions, "Go, and search diligently for the baby, and when you have found him, tell me, so that I can come and worship him."
|
|-
|9
|When they had heard the king, they departed; and, lo, the star, which they saw in the east, went before them, till it came and stood over where the young child was.
|When they had heard the King's instructions, they departed, and followed the star which they saw in the east until it stood over where the infant was.
|
|-
|10
|When they saw the star, they rejoiced with exceeding great joy.
|When they saw the star, they felt the greatest joy.
|
|-
|11
|And when they were come into the house, they saw the young child with Mary his mother, and fell down, and worshipped him: and when they had opened their treasures, they presented unto him gifts; gold, and frankincense, and myrrh.
|And when they went into the house, they saw the infant with his mother Mary, and they fell down and worshiped him. And they opened their bags and presented Him gifts of [[gold]], [[incense]], and oil of [[myrrh]].
|Matt 2:11 specifies frankincense and myrrh. Each of the gifts given to Jesus has a special significance. Gold has always been the metal of royalty, and emphasizes Christ's Kingship. Frankincense has always found use as a natural wound healer, and myrrh has always been used as a preservative used in funeral preparations. Thus frankincense and myrrh prefigure Christ's ministry of healing (spiritual as well as physical) and His death and Resurrection.
|-
|12
|And being warned of God in a dream that they should not return to Herod, they departed into their own country another way.
|God warned these men in a dream that they should not return to King Herod, so they went to their own country by an alternate route.
|That God gave the warning directly is an assumption. That God was ''instrumental'' in the giving of that warning is certainly a safe assumption.
|-
|13
|And when they were departed, behold, the angel of the Lord appeareth to Joseph in a dream, saying, Arise, and take the young child and his mother, and flee into Egypt, and be thou there until I bring thee word: for Herod will seek the young child to destroy him.
|Once they had departed, the angel of the Lord appeared to Joseph in a dream, saying, "Take the young child and his mother, and flee to Egypt, and stay there until I tell you otherwise: for King Herod will be searching for the infant to kill him."
|
|-
|14
|When he arose, he took the young child and his mother by night, and departed into Egypt:
|When he woke up, he took the infant and his mother that night and fled to Egypt.
|
|-
|15
|And was there until the death of Herod: that it might be fulfilled which was spoken of the Lord by the prophet, saying, Out of Egypt have I called my son.
|There they stayed until the death of Herod, so that the words of the Lord's prophet would be fulfilled, which said "Out of Egypt have I beckoned my son."
|
|-
|16
|Then Herod, when he saw that he was mocked of the wise men, was exceeding wroth, and sent forth, and slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under, according to the time which he had diligently inquired of the wise men.
|Herod was very angry when he saw the astrologers had deceived him. He gave orders than all infants two years old and younger in Bethlehem and the neighboring coastlines be killed, as this would assuredly kill any infant born at the time the astrologers had told him.
|
|-
|17
|Then was fulfilled that which was spoken by Jeremy the prophet, saying,
|This is how the prophecy of Jeremy was fulfilled, which said,
|
|-
|18
|In Rama was there a voice heard, lamentation, and weeping, and great mourning, Rachel weeping for her children, and would not be comforted, because they are not.
|"In Rama a weeping and mourning voice was heard, for Rachel wept for her children, and could not be comforted, because they are not alive."
|This verse directly quotes the [[Septuagint]].
|-
|19
|But when Herod was dead, behold, an angel of the Lord appeareth in a dream to Joseph in Egypt,
|When Herod died, an angel of the Lord appeared in a dream to Joseph, who was in Egypt.
|[[Herod]] probably died in 1 BC.
|-
|20
|Saying, Arise, and take the young child and his mother, and go into the land of Israel: for they are dead which sought the young child's life.
|And the angel said, "Rise, and take the infant and His mother, and go to Israel, for those who sought to kill Him are dead."
|
|-
|21
|And he arose, and took the young child and his mother, and came into the land of Israel.
|So he rose, and took the infant and His mother, and went to [[Israel]].
|
|-
|22
|But when he heard that Archelaus did reign in Judaea in the room of his father Herod, he was afraid to go thither: notwithstanding, being warned of God in a dream, he turned aside into the parts of Galilee:
|When he heard that Archelaus reigned in Judea as successor to his father Herod, Joseph was afraid to go there, but on God's instructions, he entered into the region around Galilee,
|
|-
|23
|And he came and dwelt in a city called Nazareth: that it might be fulfilled which was spoken by the prophets, He shall be called a Nazarene.
|and settled in a city called [[Nazareth]]. This fulfilled the prophecy, "He shall be called a Nazarene."
|
|}

== Chapter 3 ==

{|class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|In those days came John the Baptist, preaching in the wilderness of Judaea,
|In those times there was a man called [[John the Baptist]], who preached in the deserts of [[Judea]].
|Literally, "John the Baptizer."
|-
|2
|And saying, Repent ye: for the kingdom of heaven is at hand.
|He would say, "You must repent, for the kingdom of heaven is near!"
|The Greek verb '''μετανοεω''' literally means "I change my mind." Repentance means a change of heart and mind, and a turning away from a prior path.
|-
|3
|For this is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.
|John the Baptist was the man prophesied by [[Isaiah]], who spoke of "the voice of a man crying out in the desert, 'Prepare the path of the Lord!'"
|
|-
|4
|And the same John had his raiment of camel's hair, and a leathern girdle about his loins; and his meat was locusts and wild honey.
|John the Baptists clothes were made of camel's hair and a leather belt, and he ate [[grasshopper]]s and wild [[honey]].
|"Locusts" refers to a swarm of any of various grass-eating insects, most commonly the [[grasshopper]], but also (in America) the [[cicada]]. "Wild honey" is honey taken from any hive that is not specifically maintained. These descriptions of the clothing and diet of John the Baptist emphasize his character as an outdoorsman, "roughing it" and living quite literally off the land.
|-
|5
|Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan,
|And many citizens of Jerusalem, and of all the neighboring regions, went out to John the Baptist
|
|-
|6
|And were baptized of him in Jordan, confessing their sins.
|and were baptized by him in the Jordan river as they confessed their sins.
|"Baptism" literally means washing by total body immersion.
|-
|7
|But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come?
|When John saw how many Pharisees and Sadducees came to be baptized by him, he said to them, "You jerks! Who has warned you to flee from the ''divine'' sentence that's coming ''to you''?
|The phrase '''Γεννηματα εχιδνων''', "sons of snakes," is an insult, akin to "sons of (female dogs)" or "bastards" or simply "jerks."

The word rendered "wrath" is '''οργη''', which refers to the attitude of a magistrate before whom a convict appears for sentencing. In this context, they are clearly attempting to flee from God's justice by baptism. John finds this richly ironic, because he knows that Pharisees and Sadducees would be united in their "citified" contempt of him, because he's a roughneck who doesn't "dress properly," and everyone in Jerusalem surely knows it.
|-
|8
|Bring forth therefore fruits meet for repentance:
|"''If you want to escape that fate,'' show ''in your lives'' fruits that deserve to be called fruits of repentance.
|
|-
|9
|And think 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.
|"Do not think to yourself, 'We have [[Abraham]] as our patriarch, ''and are saved on that account''." For I tell you now that God could make these stones into children of Abraham ''if He wanted to''."
|God is no Respecter of persons, or of their races or national or clannish origins.
|-
|10
|And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire.
|"Already the axe is about to fall on the roots of the trees. So every tree that does not bring forth good fruit will be cut down and thrown into the fire.
|
|-
|11
|I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire:
|On the one hand, I baptize you with water, as you repent: but on the other hand he who will come after me is far mightier, and I don't deserve to carry his shoes. He will immerse you in the Divine Guide, and in fire.
|
|-
|12
|Whose fan is in his hand, and he will throughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire.
|His winnowing shovel is in his hand, and he will rid his threshing-floor ''of all impure elements'', and gather his wheat into his barn; and he will burn the chaff with a fire that cannot be quenched.
|The Greek word '''ασβεστος''', meaning "unquenchable", survives as the term [[asbestos]], a mineral once prized as a flame-retardant.
|-
|13
|Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him.
|Now Jesus came from Galilee to Jordan, to be baptized by John.
|
|-
|14
|But John forbad him, saying, I have need to be baptized of thee, and comest thou to me?
|But John begged him to stop, saying, "No, I need to be baptized by you, not you by me."
|
|-
|15
|And Jesus answering said unto him, Suffer it to be so now: for thus it becometh us to fulfil all righteousness. Then he suffered him.
|And Jesus in answer said to him, "Allow yourself to baptize me, for it is necessary and proper." So John allowed it.
|
|-
|16
|And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him:
|And Jesus, once he was baptized, rose out of the water and the heavens opened for him, and the spirit of God descended like a dove upon him.
|
|-
|17
|And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased.
|And a voice spoke from heaven, saying, "This my beloved Son, with whom I am very pleased."
|
|}

== Chapter 4 ==

{|class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|Then was Jesus led up of the Spirit into the wilderness to be tempted of the devil.
|Then the Divine Guide led Jesus into the desert to be tested by the Slanderer.
|The word traditionally rendered "to tempt" means "to test," as an engineer will test a new material or assembly, often "to failure." This was Jesus' Final Examination.

The Greek word '''διαβουλος''' literally means "slanderer". The traditional rendition, "devil," is a contraction of the Greek word.

|-
|1b
|Then was Jesus led up of the Spirit into the wilderness to be tempted of the devil.
|Then Jesus was lead by the Holy Spirit into the desert to be tried by the Devil.
|The Aramaic (Syriac) Peshitta provides understanding and is important not only because if is the first translation after the Greek original but also because it captures the "aramaisms in the original
Greek and as some have pointed out, either orally or written, it provides the Aramaic sources from which the Original Greek, that is the earliest we have, might be a translation and reworking.

"Spirit" in Greek, "Holy Spirit" in Aramaic ( Ruha d Qudsha)

Important to leave as the Greek has it the passive. "Jesus was led"
|-
|2
|And when he had fasted forty days and forty nights, he was afterward an hungred.
|And after having fasted for 40 days and nights, Jesus was very hungry.
|
|-
|2b
|And when he had fasted forty days and forty nights, he was afterward an hungred.
|And after having fasted for 40 days and nights, Jesus began to be hungry
|Greek and Syriac strongly imply that Jesus felt no hunger until the end of the 40 days and nights of fast.
|-
|3
|And when the tempter came to him, he said, If thou be the Son of God, command that these stones be made bread.
|And the tester (Satan) came to him and said, "If you are truly the Son of God, order that these rocks be made into food".
|
|-
|3b
|And when the tempter came to him, he said, If thou be the Son of God, command that these stones be made bread.
|And the Tempter came to him and said, "If you are the Son of God, command that these stones become bread".
|"eipe" say, literally say. Less literally but better English, "tell" these stones to become bread. Then Jesus would have been told by the Devil to speak to the stones. I think that the KJV "command" is the best.
|-
|4
|But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.
|But Jesus said in answer, "Scripture says: The life of Man is not just about consuming food, but about consuming the message of God".
|Satan suggests that Jesus should be an economic Messiah. Jesus rejects this, saying that taking God's message to heart is more important even than the daily diet.
|-
|4b
|But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.
|But Jesus answered and said, It is written, "Man does not live by bread alone, but also by every word coming from the mouth of God
|The solemn and sonorous Biblical "answered and said" is proliptic and should be retained. It is there to tell us that we are about to hear Holy Writ. "It is written", is literal , understandable , and Hebraic all at once.
|-
|5
|Then the devil taketh him up into the holy city, and setteth him on a pinnacle of the temple,
|Then the slanderer took him into the holy city, and stood him up on the pinnacle of the [[Temple of Jerusalem|Temple]].
|
|-
|5b
|Then the devil taketh him up into the holy city, and setteth him on a pinnacle of the temple,
|Then the Devil took Him into the Holy City, and set Him on the parapet of the Temple.
|
|-
|6
|And saith unto him, If thou be the Son of God, cast thyself down: for it is written, He shall give his angels charge concerning thee: and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone.
|And he told him, "If you are the Son of God, throw yourself down. Scripture says, ''does it not'', 'He shall give His Messengers a responsibility concerning You, and will carry You in their hands to prevent You from ''so much as'' striking Your foot against a stone.'"
|The word '''αγγελος''' literally means "messenger."
|-
|6b
|And saith unto him, If thou be the Son of God, cast thyself down: for it is written, He shall give his angels charge concerning thee: and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone.
|The Devil said to Him, "If you are the Son of God, throw yourself down. Yes, it is written, "Concerning you, He will command His angels and they will bear you up in their hands so that not even your foot will hit rock. "
|
|-
|7
|Jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God.
|Jesus told him, "Scripture also says, 'Do not put the Lord your God to the test.'"
|God will provide Divine protection up to a point, but to rely on Him to bail one out of the consequences of bad judgment is bad form. In fact, Satan suggests that Jesus be a magical or wonder-working Messiah, and Jesus rejects that advice as well.
|-
|7b
|Jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God.
|Jesus said to him, "Again, it is written, Do not tempt the Lord your God."
|
|-
|8
|Again, the devil taketh him up into an exceeding high mountain, and sheweth him all the kingdoms of the world, and the glory of them;
|Again the slanderer took Him up to an extremely tall mountain, and showed him all the nation-states of the world and ''all'' their glory,
|The [[Greek]] word '''βασιλεια''', a kingdom, is rendered "nation-state" here because it can stand for any nation-state having any form of government. Representative republics were not known at the time that the Evangelists and Apostles wrote, though they had been known earlier. All heads-of-state with whom these writers were familiar held titles that would translate today as "king" or "emperor." But when Satan shows Jesus all the nation-states of the world, he does not limit this vision only to those nation-states known to the Evangelists, or even only to those nation-states then existing. Rather, Satan demonstrates all nation-states, past, present, and future, as if to say that the governments of men have always been Satan's to bestow on anyone. Such is the measure of Satan's incomparable pride.
|-
|8b
|Again, the devil taketh him up into an exceeding high mountain, and sheweth him all the kingdoms of the world, and the glory of them;
|And again the the Devil took Him up a very high mountain, and showed him all the kingdoms of the world with all their magnificence
|
|-
|9
|And saith unto him, All these things will I give thee, if thou wilt fall down and worship me.
|and told him, "I will give You all these things, if You will fall down and worship me."
|Satan now offers Jesus the chance to be a political Messiah, One Who uses raw political power.
|-
|9b
|And saith unto him, All these things will I give thee, if thou wilt fall down and worship me.
|He said to Him, "I will give You all these things, if You will prostrate yourself and worship me."
|
|-
|10
|Then saith Jesus unto him, Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.
|Then Jesus told him, "Get away from me, Satan. Scripture says, 'You shall worship the Lord your God, and serve Him alone.'"
|
|-
|10b
|Then saith Jesus unto him, Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.
|Then Jesus said to him, "Go, Satan! For it is written, 'You shall worship the Lord your God, and Him alone shall you serve.'"
|
|-
|11
|Then the devil leaveth him, and, behold, angels came and ministered unto him.
|Then the slanderer left Him, and suddenly messengers ''of God'' came and waited on Him.
|The word used is '''διακονεω''', which means "I wait on someone like a table waiter." From this root comes the Greek word '''διακονος''' a table waiter, which survives today as the word ''[[deacon]]''.
|-
|11b
|Then the devil leaveth him, and, behold, angels came and ministered unto him.
|Then, when the Devil left Him, the angels came and served Him.
|the "behold" asking us to see, and we do and we see, after the Devil has left, or as he is leaving, the angels, in their turn, are coming in.

|-
|12
|Now when Jesus had heard that John was cast into prison, he departed into Galilee;
|Now when Jesus had heard that John had been arrested, he went away into [[Galilee]];
|
|-
|13
|And leaving Nazareth, he came and dwelt in Capernaum, which is upon the sea coast, in the borders of Zabulon and Nephthalim:
|And leaving Nazareth, he came and settled in Capernaum, which is on the seacoast, near the border between the ''tribal lands of'' Zebulun and Naphthali,
|
|-
|14
|That it might be fulfilled which was spoken by Esaias the prophet, saying,
|in order that the words might be fulfilled that were spoken by [[Isaiah]] the [[prophet]], who said,
|
|-
|15
|The land of Zabulon, and the land of Nephthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles;
|"The land of Zebulun, and the land of Naphthali, by the way of the sea, beyond the Jordan River, Galilee of the Gentiles;
|The [[Greek]] word '''εθνοι''', "nations," is rendered "Gentiles" from the [[Latin]] ''gens, gentis'' meaning "the nation", or more literally, "the clan."
|-
|16
|"The people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up.
|"The people that sat in darkness saw a great light; and to them that sat in the region and shadow of death light has dawned."
|
|-
|17
|From that time Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand.
|From that moment Jesus began to preach, and to say, "Change your hearts, for the kingdom of heaven is at hand."
|Here the Greek word '''βασιλεια''' is properly rendered "kingdom" because [[God]] is, always was, and always will be, a King in the truest sense of that word.
|-
|18
|And Jesus, walking by the sea of Galilee, saw two brethren, Simon called Peter, and Andrew his brother, casting a net into the sea: for they were fishers.
|Now Jesus, as He walked by the sea of Galilee, saw two brothers, Simon, called Peter, and his brother Andrew, as they were casting a net into the sea, for they were fishermen.
|This sea is known today as Lake Tiberias. The name ''Peter'' means "rock."
|-
|19
|And he saith unto them, Follow me, and I will make you fishers of men.
|And he told them, "Follow Me, and I will make you fishers of men."
|
|-
|20
|And they straightway left their nets, and followed him.
|And immediately they left their fishing nets behind and followed Him.
|
|-
|21
|And going on from thence, he saw other two brethren, James the son of Zebedee, and John his brother, in a ship with Zebedee their father, mending their nets; and he called them.
|And going on from that place, He saw two other brothers, James son of Zebedee, and his brother John, in a boat with their father Zebedee, mending their nets; and He called them.
|
|-
|22
|And they immediately left the ship and their father, and followed him.
|And immediately they left the boat and their father, and followed Him.
|
|-
|23
|And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of sickness and all manner of disease among the people.
|And Jesus traveled throughout the whole of Galilee, teaching in their synagogues and preaching the gospel of the Kingdom, and healing every kind of chronic illness and every kind of germ among the people.
|
|-
|24
|And his fame went throughout all Syria: and they brought unto him all sick people that were taken with divers diseases and torments, and those which were possessed with devils, and those which were lunatick, and those that had the palsy; and he healed them.
|And the news of him spread throughout the whole of [[Syria]] (Province), and ''people'' brought to him the sick people having various diseases and torments, all demon-oppressed people, and mentally disturbed people, and paralyzed people, and He healed them.
|The [[Greek]] word '''σεληνιαζομαι''' means "I am struck by the [[moon]]." This was the popularly suspected cause of most mental disturbance in those times. Here Matthew clearly distinguishes between ordinary mental illness and oppression or possession by demons.
|-
|25
|And there followed him great multitudes of people from Galilee, and from Decapolis, and from Jerusalem, and from Judaea, and from beyond Jordan.
|And great crowds of people followed Him from Galilee, and from Decapolis, and from [[Jerusalem]] and [[Judea]] and from the far side of the Jordan River.
|
|}

== Chapter 5 ==

{|class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|And seeing the multitudes, he went up into a mountain: and when he was set, his disciples came unto him:
|Now when He saw the crowds, He went up into a mountain, and when he had taken His seat , His pupils came to Him.
|The [[Greek]] word '''μαθητης''' means a pupil or student.
|-
|1b
|And seeing the multitudes, her went up into a mountain: and when he was set, his disciples came unto him:
|After seeing the masses before Him, he ascended the Mountain, then He sat down*[to be foot-noted at bottom]. Those who were learning from Him, came to Him
|What would have been understood by the original hearers and readers of Gospel of Matthew - Jesus was the fulfiller and then the displacer of Moses, viewing the crowd, as Moses did, Jesus ascended (dignified reminiscent of the Original Event, and when He got to the top, He SAT DOWN. That is mentioned, seemingly unimportant but actually very important. "Sitting down" was the 1st century act which meant "assumning authority". That is why there was a "seat of Moses" in the synagogue which Jesus said the Pharasees were presently occupying (that is why also the early bishops were represented as sitting with their clergy around them). His Learners - Talmidim (thus the Syriac and Hebrew behind the Greek Mathntns. Talmidim/mathntns does not really mean "pupil" which to the modern ear brings in "classroom", but rather followers or learners by seeing and hearing and doing - apprentices, if you will) came to him.
|-
|2
|And he opened his mouth, and taught them, saying,
|Then he opened His mouth and taught them, saying:
|
|-
|2b
|And he opened his mouth, and taught them, saying,
|He began His Torah*[to be foot-noted at bottom] to them, then, and said:
| Jesus would have had to "open His mouth" in order for him "to say", but it was important to put it this way to thrust the reader to the sonorous solemnity of the Scriptures Va Ya'an vaYomer = He responded (when it was really not a response) and said. What they heard, so the original readers of the Gospel of Matthew would have now learned by this preface, is the new Torah from the One who was greater than Moses, having taken his place on "the mountain" ("mountain" here has an article - "the" precisely because it is specified, though unnamed, in contradistinction to the Mt. Sinai of Moses). The Gospel of Luke has the "sermon" on the plain while Matthew has it on the mountain. Both are correct as it is a plain going on up to the top of a mount on the north shore of the Lake. But Matthew chooses to call it "mountain" precisely because he is presenting the greater than Moses. The hearers and readers of the Gospel of Matthew would not be surprised then to hear later on in the "Sermon on the Mount" (better it be called " The Torah of the Messiah" or the "Law of the Kingdom"), " You have heard it said...but I say to you..." They would understand that the displacer and surpasser of Moses was getting the Torah directly from the Father, and no more would they have need of the line of rabbis and teachers to go back to the time of Moses. Somehow what the original readers and hearers of the Gospel would have understood must come through in the modern language. How that can be done is both an art and a miracle.
|-
|3
|Blessed are the poor in spirit: for theirs is the kingdom of heaven.
|Blessed are the poor in spirit, for theirs is the Kingdom of heaven.
|The [[Greek]] word '''μακαριος''', "blessed," comes from '''μη''' (not) and the root '''καρ-''' which connotes being cut off. Thus when Jesus says that people are blessed, He means that they will not be cut off from God.

The Greek word '''ουρανος''', literally "sky", is always rendered in the plural. (In the Old Testament it was rendered in the Hebrew dual number.)
|-
|3b
|Blessed are the poor in spirit: for theirs is the kingdom of heaven.
|So truly blessed are those that are not full of the themselves. The Kingdom of heaven is theirs.
|Here and in the rest of the "beatitudes", blessed is a good translation but behind the makarios is the ASHRAIcem, ASHRAIhem of the Hebrew rather than barukh. Ashrai is used for the palpable and overflowwing blessing and presence of God rather than the consecratory state, The root of ashrai is used for "happiness" Change in word order for the this and the rest of beatitudes is permitted by grammar and brings the true and unexpected reversal which is the teaching of Christ.
|-
|4
|Blessed are they that mourn: for they shall be comforted.
|Blessed are the sad, for they shall be comforted.
|
|-
|4b
|Blessed are they that mourn: for they shall be comforted.
|So truly blessed those that are grief-stricken. They will be comforted.
|
|-
|5
|Blessed are the meek: for they shall inherit the earth.
|Blessed are the meek, for they shall inherit the earth.
|
|-
|5b
|Blessed are the meek: for they shall inherit the earth.
|So truly blessed are the meek. They are the ones to inherit the earth.
|
|-
|6
|Blessed are they which do hunger and thirst after righteousness: for they shall be filled.
|Blessed are they that hunger and thirst for justice, for they shall be satisfied.
|The use of the Greek accusative case connotes persons who actively do and pursue justice in their daily living.
|-
|6b
|Blessed are they which do hunger and thirst after righteousness: for they shall be filled.
|So truly blessed are those that hunger and thirst to see righteousness done. They will have their fill.
|
|-
|7
|Blessed are the merciful: for they shall obtain mercy.
|Blessed are the merciful, for they shall receive mercy.
|
|-
|7b
|Blessed are the merciful: for they shall obtain mercy.
|So truly blessed are those that are merciful. Mercy will come to them.
|
|-
|8
|Blessed are the pure in heart: for they shall see God.
|Blessed are the clean in heart, for they shall see God.
|The [[Greek]] word '''καθαρος''' means "clean." The English word ''pure'' has its roots in metallurgy and connotes a refined metal element separated in a furnace. That metaphor is used elsewhere in Scripture, but not here.
|-
|8b
|Blessed are the pure in heart: for they shall see God.
|So truly blesssed are the pure of heart. They will see God.
|
|-
|9
|Blessed are the peacemakers: for they shall be called the children of God.
|Blessed are the peacemakers, for they shall be called the children of God.
|
|-
|9b
|Blessed are the peacemakers: for they shall be called the children of God.
|So truly blessed are the Makers of Peace. It is Children of God that they will be called.
|developed from the Scripture and current in the 1st cent. and common in the synagogual liturgy - "The One who makes Peace in His Heights, He will make Peace upon us." As God is called according to this His quality, so those who follow Him in this, will also be called, a new name - "Children of God"

|-
|10
|Blessed are they which are persecuted for righteousness' sake: for theirs is the kingdom of heaven.
|Blessed are they that are persecuted for the sake of justice, for theirs is the Kingdom of heaven.
|The Greek preposition '''ενεκεν''', used with the ablative, means "for the sake of." Here Matthew refers to those who suffer for the cause of justice, whereas before he referred to those who sought to deal justly themselves.
|-
|11
|Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake.
|Blessed are you, when ''men'' shall denounce you, and persecute you, and say everything evil against you (falsely), for My sake.
|Some Greek manuscripts omit the word translated as "falsely."
|-
|12
|Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you.
|Rejoice, and be very glad, because your reward is great in heaven: because they persecuted the prophets that came before you in the same manner.
|
|-
|13
|Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men.
|You are the salt of the earth. But if the salt has become bland, what shall it be salted with? It is then good for nothing, and fit only to be thrown out and trodden underfoot by men.
|
|-
|14
|Ye are the light of the world. A city that is set on an hill cannot be hid.
|You are the light of the world. A city cannot be hidden if it stands on a hill.
|
|-
|15
|Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house.
|And men do not light a candle and put it under a bushel basket, but on a candlestick; and it shines on everyone in the house.
|
|-
|16
|Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.
|Let your light shine in this manner in front of people, so that they may see your good works and give glory to your Father in heaven.
|
|-
|17
|Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil.
|Do not think that I have come to tear down the law or the prophets. I have not come to tear these things down, but rather to fulfil them.
|
|-
|18
|For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.
|For I tell you truly: Until heaven and earth, not one iota nor one prime-mark shall pass from the law, in any way, shape or form, until everything is fulfilled.
|The Greek letter ''iota'' derives from the [[Hebrew]] '''י''' or ''yod'', commonly called a "jot" on account of its small size. The phrase "one iota" survives today in common English and means exactly what it meant to St. Matthew: a tiny amount.

The prime-mark is the [[Hebrew]] ''gerash'', called '''κεραια''' or ''keraia'' in Greek; this was called a "tittle" in Elizabethan [[English]]. The ''gerash'', or the double-prime called ''gershayim'' (dual number), appeared often in Hebrew manuscripts to distinguish numbers (written with ordinary alphabetic letters) from regular text.
|-
|19
|Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.
|And so if any person breaks even one of the least of these commandments, and shall so instruct others, that person shall be called the least in the Kingdom of heaven: but any person who does and teaches the commandments, shall be called great in the Kingdom of heaven.
|
|-
|20
|For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.
|For I tell you that unless your justification exceeds the justification of the scribes and the Pharisees, you cannot enter the Kingdom of heaven under any circumstances.
|The manner of that justification will be explained later. Jesus makes a point of setting the bar higher than any man can scale by relying on his own strength.
|-
|21
|Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment:
|You have heard that it was said in ancient times, "You shall not commit murder," and anyone guilty of committing murder would be liable for trial.
|The Greek verb '''φονευω''' literally means "I commit murder." Therefore, murder is specifically in view here.
|-
|22
|But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire.
|But I tell you that any person who is angry with his brother shall be liable for trial, and anyone who says to his brother, "Airhead!" shall be liable to be brought before the council, but whoever says, "Moron!" shall be liable for the fire of hell.
|The Byzantine family of manuscripts, that form the basis of the [[Textus Receptus]], add the word '''εικη''' or ''eiki'', which means "without proper cause." But whether Jesus would necessarily recognize such a thing as a good cause to stay angry with someone is an open question.
|-
|23
|Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee;
|So if you are bringing your gift to the altar, that your brought has something against you,
|
|-
|24
|Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift.
|leave your gift in front of the alter, go away, reconcile yourself to your brother first, and then come and offer your gift.
|One does not offer gifts to God while harboring anger in one's heart; such behavior is dishonoring to God and therefore frowned upon.
|-
|25
|Agree with thine adversary quickly, whiles thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison.
|Be on good terms with your adversary quickly, while you are with him on the road; otherwise he might sometime deliver you to the judge, who will deliver you to the bailiff, and you find yourself thrown into prison.
|The Greek word '''υπηρετης''' or ''hyperetis'' means an attendant; the attendant of a judge would be called a bailiff.
|-
|26
|Verily I say unto thee, Thou shalt by no means come out thence, till thou hast paid the uttermost farthing.
|I tell you truly: you shall not come out of that prison until you have paid back the last quarter-penny.
|The Greek word '''κοδραντης''' referred to the Roman ''quadrans'', the smallest coin in the Roman coinage system. The British quarter-penny coin once called a "farthing" was the best equivalent in King James' day.
|-
|27
|Ye have heard that it was said by them of old time, Thou shalt not commit adultery:
|You have heard that they said, "Do not commit adultery."
|
|-
|28
|But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart.
|But I tell you that any man who looks at a woman with desire has already committed adultery with her in his heart.
|
|-
|29
|And if thy right eye offend thee, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell.
|But if your right eye causes you to stumble, take it out and throw it away from you: for it is better for you to have one of your body parts perish than that the whole body be thrown into hell.
|
|-
|30
|And if thy right hand offend thee, cut if off, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell.
|And if your right hand causes you to stumble, cut it off and throw it away from you: for it is better for you to have one of your body parts perish than that the whole body be thrown into hell.
|
|-
|31
|It hath been said, Whosoever shall put away his wife, let him give her a writing of divorcement:
|It has been said, "Any man who divorces his wife should give her a bill of divorcement."
|
|-
|32
|But I say unto you, That whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery: and whosoever shall marry her that is divorced committeth adultery.
|But I say to you that any man who divorces his wife, ''or fails to marry his betrothed'' for any reason other than improper conduct on her part, causes her to commit adultery; and any person who marries a divorced woman commits adultery.
|In ancient [[Judaism|Jewish]] custom, betrothal was as binding as was actual marriage, in the same way that "earnest money contracts" are binding on would-be buyers and sellers of real estate. The only recognized grounds for not "closing the sale," that is, proceeding with the wedding, was improper conduct by the wife before the date of the wedding. Because Matthew, a Jew, was writing to Jews, he included this exception. Luke, who wrote primarily to Gentiles, did not need to, because Gentiles had no such custom as a binding betrothal.
|-
|33
|Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths:
|Again you have heard that it was said in ancient times, "Do not swear falsely, but keep before the Lord any oath that you do swear."
|
|-
|34
|But I say unto you, Swear not at all; neither by heaven; for it is God's throne:
|But I tell you: don't swear at all, neither by heaven, the throne of God;
|
|-
|35
|Nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King.
|nor by the earth, His footstool; nor by [[Jerusalem]], the city of the great King,
|
|-
|36
|Neither shalt thou swear by thy head, because thou canst not make one hair white or black.
|nor by your head, because you cannot make one hair white or black.
|
|-
|37
|But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil.
|But let your word be a simple "Yes" or "No." Anything more than that comes from evil.
|
|-
|38
|Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth:
|You have heard that it was said, "An eye for an eye, and a tooth for a tooth."
|This was the original ''lex talionis'' and was given to restrain the retaliator from exacting a revenge greater than the original wrong.
|-
|39
|But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also.
|But I tell you: Don't ''be quick to'' stand against evil. To whomever hits you on the right cheek, turn the other cheek to him also.
|
|-
|40
|And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also.
|And if any person sues you in a court of law, and takes your coat from you, let him have your cloak as well.
|
|-
|41
|And whosoever shall compel thee to go a mile, go with him twain.
|And if anyone compels you to go a mile with him, go with him two miles.
|A Roman infantryman stationed in the provinces might compel a non-citizen of Rome to carry his backpack for him for one Roman mile, under Roman law and regulation. Jesus urges His followers, in this and other cases, to offer double what another person demands.
|-
|42
|Give to him that asketh thee, and from him that would borrow of thee turn not thou away.
|Give to anyone who asks, and don't turn away from anyone who wants to borrow from you.
|
|-
|43
|Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy.
|You have heard that it was said, "Love your neighbor, and disregard your enemy."
|The Greek word '''μισεω''' generally means "I disregard someone." The word connotes not wasting the effort of thought on the other person, rather than cultivating an attitude of anger. Again, Jesus is about to set an even higher standard of human behavior.
|-
|44
|But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you;
|But I tell you: Love your enemies, bless them who curse you, do good to those who disregard you, and pray for those who treat you spitefully and persecute you,
|Many Greek manuscripts mention only the first and fourth parts of the above, but all four are mutually consistent.
|-
|45
|That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.
|so that you may be the children of your Father in heaven. He makes His sun to rise on the evil and the good, and sends rain on the just and on the unjust.
|If God is no Respecter of persons in this regard, then what right have we to impose a sanction that God Himself does not impose?
|-
|46
|For if ye love them which love you, what reward have ye? do not even the publicans the same?
|Because if you love them who love you, what reward do you have? Don't even tax collectors do the same thing?
|
|-
|47
|And if ye salute your brethren only, what do ye more than others? do not even the publicans so?
|And if you exchange polite greetings only with your brothers, what are you doing, any more than others do? Don't even tax-collectors behave this way?
|
|-
|48
|Be ye therefore perfect, even as your Father which is in heaven is perfect.
|You should therefore be perfect, even as your Father Who is in heaven is perfect.
|The word translated "perfect" is the Greek '''τελειος''' or ''teleios'', which comes from the root '''τελε-''' meaning far, or at the end. The "perfect person" would be a finished work, having no room for improvement. Jesus necessarily sets the bar high, and encourages His followers to jump as high as they can. But only His substitutionary sacrifice will, in the end, complete the work for anyone.
|}

==Chapter 6==

{|class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|Take heed that ye do not your alms before men, to be seen of them: otherwise ye have no reward of your Father which is in heaven.
|Be careful not to perform your acts of charity in front of men, in order to be a spectacle before them; otherwise you will have no reward from your Father in heaven.
|
|-
|2
|Therefore when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have their reward.
|So when you do your duty, do not sound a trumpet before you, the way the hypocrites do in the synagogues and in the streets, so that they may have glory from men. I tell you truly: they will get what's coming to them.
|
|-
|3
|But when thou doest alms, let not thy left hand know what thy right hand doeth:
|But when you do your duties, don't let your left hand know what your right hand is doing,
|
|-
|4
|That thine alms may be in secret: and thy Father which seeth in secret himself shall reward thee openly.
|so that your acts of charity may be hidden, and your Father, who sees in a hidden way Himself, will reward you openly.
|
|-
|5
|And when thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward.
|And when you pray, don't be like the hypocrites. They love to pray when standing in the synagogues and in the street corners, so that they may be seen by men. I tell you truly: They will get what's coming to them.
|
|-
|6
|But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly.
|But you, when you pray, go into your private room, and when you have shut your door, pray to your Father Who is hidden, and your Father, who sees in a hidden manner, will reward you openly.
|
|-
|7
|But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking.
|And when you do pray, don't use vain repetitions, the way those of other nations do. They think that they'll be heard if they use many words.
|
|-
|8
|Be not ye therefore like unto them: for your Father knoweth what things ye have need of, before ye ask him.
|So don't be like them. Your Father knows what things you need, before you ask Him.
|
|-
|9
|After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name.
|Therefore, pray this way: "Our Father, who is in heaven, let your Name be Holy.
|The Greek form '''αγιασθητω''' is in the third-person present imperative or ''jussive'' form. This is the equivalent of an English jussive subjunctive.
|-
|10
|Thy kingdom come. Thy will be done in earth, as it is in heaven.
|Let Your kingdom come. Let Your will be done on earth as it is done in heaven.
|Again, the jussive imperative form appears here, not the indicative.
|-
|11
|Give us this day our daily bread.
|Give us our daily bread today.
|In other words: see to our daily needs.
|-
|12
|And forgive us our debts, as we forgive our debtors.
|And forgive us of all our sins, just as we forgive those who sin against us.
|
|-
|13
|And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen.
|And do not lead us into testing, but keep us from the evil one. For yours is the kingdom, and the power, and the glory, forever. Amen.
|The Byzantine manuscripts add "For yours is the kingdom," etc. Other manuscripts omit this part.
|-
|14
|For if ye forgive men their trespasses, your heavenly Father will also forgive you:
|Because if you forgive men the wrongs they do, your heavenly Father will forgive you as well.
|
|-
|15
|But if ye forgive not men their trespasses, neither will your Father forgive your trespasses.
|But if you do not forgive men their wrongdoings, your Father will not forgive your wrongdoings either.
|
|-
|16
|Moreover when ye fast, be not, as the hypocrites, of a sad countenance: for they disfigure their faces, that they may appear unto men to fast. Verily I say unto you, They have their reward.
|Furthermore, when you fast, do not be gloomy, like the hypocrites. They like to disfigure their faces so that they appear to other people to be fasting. I tell you truly: they will get what's coming to them.
|
|-
|17
|But thou, when thou fastest, anoint thine head, and wash thy face;
|But you, when you fast, rub your head with oil, and wash your face,
|Anointment, or rubbing of the head with oil, was necessary in desert climates to hold the body water in.
|-
|18
|That thou appear not unto men to fast, but unto thy Father which is in secret: and thy Father, which seeth in secret, shall reward thee openly.
|so that you do not look like a man fasting to other men, but to your Father Who is hidden, and your Father, who sees in a hidden manner, will reward you openly.
|
|-
|19
|Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal:
|Don't store up treasures for yourselves on earth, where moths and rust make things unsightly and thieves break through and steal.
|
|-
|20
|But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal:
|But store up treasures for yourselves in heaven, where neither moth nor rust can disfigure and no thief can break in or steal.
|
|-
|21
|For where your treasure is, there will your heart be also.
|For where your treasure is, your heart will also be.
|
|-
|22
|The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light.
|The lamp of the body is the eye. So if your eye is single, then your whole body will be bright.
|
|-
|23
|But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness!
|But if your eye is evil, then your whole body will be dark. So if the light that is in you is dark, it is very dark indeed.
|
|-
|24
|No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.
|No one can serve two masters. He will either hate the one and love the other, or else hold to the one and treat the other with contempt. You cannot at the same time be a slave to God and wealth.
|
|-
|25
|Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment?
|For this reason I tell you: stop worrying about your life, and what you will eat [or drink], or for your body, or what you will wear. Isn't life more than about food, and the body more than about clothes?
|The Greek verb is a negation of a present imperative. Such a construct tells the reader to stop doing something that he is presently doing or in the habit of doing.
|-
|26
|Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they?
|Look at the birds in the sky. They neither sow nor reap nor gather into barns, but your heavenly Father feeds them. Aren't you much better than they are?
|
|-
|27
|Which of you by taking thought can add one cubit unto his stature?
|Who among you, by worrying about it, can add one foot to his height?
|
|-
|28
|And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin:
|And why do you worry about your clothes? Look at the lilies of the field, and how they grow. They don't work or spin.
|
|-
|29
|And yet I say unto you, That even Solomon in all his glory was not arrayed like one of these.
|And yet I tell you that even [[Solomon]] in all his glory was never clothed like one of these.
|
|-
|30
|Wherefore, if God so clothe the grass of the field, which to day is, and to morrow is cast into the oven, shall he not much more clothe you, O ye of little faith?
|So if God can thus clothe the grass of the field, which is here today and thrown into the oven tomorrow, will he not clothe you so much more, you who have so little faith?
|
|-
|31
|Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed?
|So stop worrying, and saying, "What shall we eat?" or "What shall we drink?" or "What shall we wear?"
|
|-
|32
|(For after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye have need of all these things.
|For the Gentiles seek after all these things, but your heavenly Father knows that you need all these things.
|
|-
|33
|But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.
|But first seek after the Kingdom of God, and His justice, and every one of these things will be added to you.
|
|-
|34
|Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof.
|So stop worrying about tomorrow, because tomorrow will worry about itself. The bad things that happen today are enough to worry about today.
|
|}

==Chapter 7==

{|class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|Judge not, that ye be not judged.
|Stop judging others, if you do not want to be judged.
|
|-
|2
|For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again.
|For with whatever judgment you judge, you will be judged, and with whatever measure you measure out to others, it will be measured to you.
|
|-
|3
|And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye?
|And why do you behold the mote in your brother's eye, and not consider the beam in your own eye?
|
|-
|4
|Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam is in thine own eye?
|Or how can you say to your brother, "Let me take the mote out of your eye", while a beam is in your own eye?
|
|-
|5
|Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother's eye.
|Hypocrite! Throw the beam out of your own eye first, and then you will see clearly to throw out the mote in your brother's eye.
|
|-
|6
|Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you.
|Stop giving holy things to the dogs, and throwing your pearls in front of pigs, if you don't want them to trample them underfoot, and turn against you and tear you apart.
|
|-
|7
|Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you:
|Ask, and it wiill be given to you; seek, and you will find; knock, and it will be opened to you.
|
|-
|8
|For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened.
|For everyone who asks, receives; he who seeks, finds; and to him who knocks, it is opened.
|
|-
|9
|Or what man is there of you, whom if his son ask bread, will he give him a stone?
|Or what man is there among you who, if his son asks for bread, will give him a stone?
|
|-
|10
|Or if he ask a fish, will he give him a serpent?
|Or if he asks for a fish, will give him a snake?
|
|-
|11
|If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask him?
|If you, then, being evili, know how to give good gifts to your children, how much more will your Father in heaven give good things to those who ask Him?
|
|-
|12
|Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets.
|So however you would want men to treat you, treat them the same way. The law and the prophets require this.
|
|-
|13
|Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat:
|Enter in at the narrow gate. The gate is wide, and the road broad, that leads to destruction, and many people go in that way,
|
|-
|14
|Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.
|because the gate and the road are narrow, that lead to life, and few people find it.
|
|-
|15
|Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves.
|Watch out for false prophets. They come to you in sheep's clothing, but inwardly they are ravenous wolves.
|
|-
|16
|Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles?
|You will know them by their fruits. Do men gather grapes from thorns, or figs from thistles?
|
|-
|17
|Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit.
|In fact every good makes good fruit, but a corrupt tree makes bad fruit.
|
|-
|18
|A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.
|A good tree cannot make bad fruit, nor a corrupt tree make good fruit.
|
|-
|19
|Every tree that bringeth not forth good fruit is hewn down, and cast into the fire.
|Every tree that does not make good fruit is cut down and thrown into the fire.
|
|-
|20
|Wherefore by their fruits ye shall know them.
|Therefore, by their fruits you will know them.
|
|-
|21
|Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.
|Not everyone who says to me, "Lord! Lord!" will enter into the Kingdom of heaven, but rather the one who does the will of My Father in heaven (will so enter).
|
|-
|22
|Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works?
|Many people will say to me in that day, "Lord! Lord! Haven't we told the future in Your Name? Haven't we thrown demons out of people in Your Name? Haven't we done wonderful works in Your Name?"
|
|-
|23
|And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.
|And then I will tell them plainly: "I never knew you. Get away from me, you who work lawlessness."
|
|-
|24
|Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock:
|So everyone who hears these things that I say, and does them, I will compare to a wise man, who built his house on a rock,
|
|-
|25
|And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock.
|and the rain came down, and the floods came, and the winds blew, and beat on that house, and it did not fall, because it was founded on rock.
|
|-
|26
|And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand:
|And everyone who hears these things that I say, and does not do them, will be compared to a foolish man, who built his house on sand,
|
|-
|27
|And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it.
|and the rain came down, and the floods came, and the winds blew, and beat on that house, and it fell, and fell with a great crash.
|
|-
|28
|And it came to pass, when Jesus had ended these sayings, the people were astonished at his doctrine:
|And it came to pass, when Jesus had finished talking, that the crowds were amazed at his teaching,
|
|-
|29
|For he taught them as one having authority, and not as the scribes.
|because when he taught them he spoke with and from authority, and not the way the scribes commonly taught them.
|
|}

==Chapter 8==

{|class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|When he was come down from the mountain, great multitudes followed him.
|When He had come down from the mountain, great crowds of people followed him.
|
|-
|2
|And, behold, there came a leper and worshipped him, saying, Lord, if thou wilt, thou canst make me clean.
|And then a leper came and fell down at His feet, saying, "Lord, if You are willing, You can make me clean."
|
|-
|3
|And Jesus put forth his hand, and touched him, saying, I will; be thou clean. And immediately his leprosy was cleansed.
|And He put out his hand, and touched him, and said, "I am willing. Be clean." And immediately the man's [[leprosy]] was cleansed.
|The [[leprosy]] in view here could be any of a number of contagious skin disorders common to the Middle East in that time, and not necessarily [[Hansen's Disease]] caused by ''Mycobacterium leprae''.
|-
|4
|And Jesus saith unto him, See thou tell no man; but go thy way, shew thyself to the priest, and offer the gift that Moses commanded, for a testimony unto them.
|And Jesus told him, "Don't breathe a word of this to anyone, but go, show yourself to the priest, and offer the sacrifice that Moses commanded as a testimony to them."
|Someone might occasionally find himself free of the particular skin disorder that fell under the general heading of "leprosy." Such a man was always supposed to offer a sacrificial animal to give thanks to God.
|-
|5
|And when Jesus was entered into Capernaum, there came unto him a centurion, beseeching him,
|And when Jesus had gone into Capernaum, a centurion came to him, begging him,
|A Roman centurion ([[Greek]] '''εκατονταρχ''', literally, "leader of a hundred") was the lowest-ranking commissioned officer in the Roman army. He commanded a century of troops, consisting typically of eighty fighting men and twenty auxiliaries.
|-
|6
|And saying, Lord, my servant lieth at home sick of the palsy, grievously tormented.
|and saying, "Lord, my servant is bedridden in my house, paralyzed and in great pain."
|
|-
|7
|And Jesus saith unto him, I will come and heal him.
|And Jesus told him, "I will come and heal him."
|
|-
|8
|The centurion answered and said, Lord, I am not worthy that thou shouldest come under my roof: but speak the word only, and my servant shall be healed.
|In answer, the centurion said, "Lord, I don't deserve to have you come under my roof. Just say the word, and my servant will be healed.
|
|-
|9
|For I am a man under authority, having soldiers under me: and I say to this man, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it.
|"For I am part of a chain of command, and I have soldiers under my command. I tell this man, "Go" and he goes, and another, "Come" and he comes, and my servant, "Do this," and he does it."
|
|-
|10
|When Jesus heard it, he marvelled, and said to them that followed, Verily I say unto you, I have not found so great faith, no, not in Israel.
|When Jesus heard that, he was amazed, and said to those that were following him, "I tell you truely, I have not found such great faith, even in [[Israel]].
|
|-
|11
|And I say unto you, That many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven.
|"And I tell you that many will come from east and west, and will sit down with [[Abraham]], and [[Isaac]], and [[Jacob]], in the Kingdom of heaven.
|
|-
|12
|But the children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth.
|"But the children of the Kingdom will be thrown out into outer darkness; there will be weeping and grinding of teeth."
|
|-
|13
|And Jesus said unto the centurion, Go thy way; and as thou hast believed, so be it done unto thee. And his servant was healed in the selfsame hour.
|And Jesus said to the centurion, "Go, and as you have believed, so let it be done for you." And his servant was healed in that very hour.
|
|-
|14
|And when Jesus was come into Peter's house, he saw his wife's mother laid, and sick of a fever.
|And when Jesus had come into Peter's house, he saw his wife's mother, bedridden and ill with fever.
|
|-
|15
|And he touched her hand, and the fever left her: and she arose, and ministered unto them.
|And He touched her hand, and the fever left her, and she got up and waited on them.
|
|-
|16
|When the even was come, they brought unto him many that were possessed with devils: and he cast out the spirits with his word, and healed all that were sick:
|That evening, they brought to Him many that were demon-oppressed, and He threw out the spirits with His word, and healed all the sick people,
|
|-
|17
|That it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare our sicknesses.
|so that this might be fulfilled that was spoken by [[Isaiah]] the prophet, who said, "He Himself took our infirmities, and bore our sicknesses."
|
|-
|18
|Now when Jesus saw great multitudes about him, he gave commandment to depart unto the other side.
|Now when Jesus saw great crowds of people around him, he gave orders to leave for the other side.
|
|-
|19
|And a certain scribe came, and said unto him, Master, I will follow thee whithersoever thou goest.
|And a certain scribe came, and told Him, "Master, I will follow you wherever you go."
|
|-
|20
|And Jesus saith unto him, The foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay his head.
|And Jesus told him, "[[Fox]]es have holes, and the birds of the sky have nests, but the Son of man has no place to rest His head."
|
|-
|21
|And another of his disciples said unto him, Lord, suffer me first to go and bury my father.
|And another of His pupils said to him, "Lord, first permit me to go to bury my father."
|
|-
|22
|But Jesus said unto him, Follow me; and let the dead bury their dead.
|But Jesus told him, "Follow Me, and let the dead bury their own."
|
|-
|23
|And when he was entered into a ship, his disciples followed him.
|And when He had gone into a boat, His pupils followed Him.
|This was a small fishing sloop, probably not more than fifteen feet from stem to stern.
|-
|24
|And, behold, there arose a great tempest in the sea, insomuch that the ship was covered with the waves: but he was asleep.
|And behold, a great storm arose on the lake, so much that the boat was swamped with the waves. But He was asleep.
|
|-
|25
|And his disciples came to him, and awoke him, saying, Lord, save us: we perish.
|And His pupils came to Him, and woke Him up, saying, "Lord, save us; we're dying!"
|
|-
|26
|And he saith unto them, Why are ye fearful, O ye of little faith? Then he arose, and rebuked the winds and the sea; and there was a great calm.
|And He said to them, "Why are you afraid, you of little faith?" Then He got up, and gave an order to the winds and the sea; and a great calm fell.
|
|-
|27
|But the men marvelled, saying, What manner of man is this, that even the winds and the sea obey him!
|But the men were amazed, saying, "What kind of Man is this? Even the winds and the sea obey Him!"
|
|-
|28
|And when he was come to the other side into the country of the Gergesenes, there met him two possessed with devils, coming out of the tombs, exceeding fierce, so that no man might pass by that way.
|And when He had come to the other side into the country of the Gadarenes, two demon-possessed men met Him, coming out of the tombs, so fierce that no man dared pass by that way.
|The Byzantine family renders this "Gergesenes." In fact, this was Gadite country, and so "Gadarene" is proper.
|-
|29
|And, behold, they cried out, saying, What have we to do with thee, Jesus, thou Son of God? art thou come hither to torment us before the time?
|And suddenly they cried out, saying, "What business do we have with You, Jesus, Son of God? Have you come here to torment us before the time?"
|All demons know that God will deal definitively with them eventually, and still they demand more time, as if they can possibly escape the judgment that will come to them.
|-
|30
|And there was a good way off from them an herd of many swine feeding.
|And a herd of many pigs was feeding a fair distance from them.
|
|-
|31
|So the devils besought him, saying, If thou cast us out, suffer us to go away into the herd of swine.
|So the demons begged Him, saying, "If you're going to throw us out, let us go away into the herd of pigs."
|
|-
|32
|And he said unto them, Go. And when they were come out, they went into the herd of swine: and, behold, the whole herd of swine ran violently down a steep place into the sea, and perished in the waters.
|And He said to them, "Go." And when they came out of the two men, they went into the herd of pigs. And the entire herd of pigs ran pell-mell down a steep bank into the sea, and drowned in the waters.
|
|-
|33
|And they that kept them fled, and went their ways into the city, and told every thing, and what was befallen to the possessed of the devils.
|And those who had been keeping the pigs ran away, and went back into the city, and told about everything that had happened, and what had happened to the formerly demon-possessed men.
|
|-
|34
|And, behold, the whole city came out to meet Jesus: and when they saw him, they besought him that he would depart out of their coasts.
|And then the entire city came out to meet Jesus, and when they saw Him, they begged Him to go away from their coasts.
|
|}

==Chapter 9==

{|class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|And he entered into a ship, and passed over, and came into his own city.
|And he boarded a boat, and crossed the lake, and came into his own city.
|
|-
|2
|And, behold, they brought to him a man sick of the palsy, lying on a bed: and Jesus seeing their faith said unto the sick of the palsy; Son, be of good cheer; thy sins be forgiven thee.
|And they brought to Him a paralyzed man, lying on a pallet. And Jesus, seeing their faith, said to the paralytic, "Son, cheer up; your sins are forgiven you."
|
|-
|3
|And, behold, certain of the scribes said within themselves, This man blasphemeth.
|And some of the scribes said among themselves, "This man is speaking blasphemy."
|
|-
|4
|And Jesus knowing their thoughts said, Wherefore think ye evil in your hearts?
|And Jesus, Who knew what they were thinking, said, "Why do you think evil in your hearts?
|
|-
|5
|For whether is easier, to say, Thy sins be forgiven thee; or to say, Arise, and walk?
|"For which would be easier to say: 'Your sins are forgiven you,' or 'Get up and walk'?
|
|-
|6
|But that ye may know that the Son of man hath power on earth to forgive sins, (then saith he to the sick of the palsy,) Arise, take up thy bed, and go unto thine house.
|"But so that you may know that the Son of man has the authority on earth to forgive sins..." Then he said to the paralyzed man, "Get up, take up your pallet, and go to your house."
|
|-
|7
|And he arose, and departed to his house.
|And he got up and went away to his house.
|
|-
|8
|But when the multitudes saw it, they marvelled, and glorified God, which had given such power unto men.
|But when the crowds saw it, they were very much afraid, and gave glory to God, Who had given power like that to men.
|The Byzantine family has the verb '''θαυμαζω''', which means, "I make someone say, 'Wow!'" But the best manuscripts say that the people in those crowds were afraid, not merely impressed with an amazing spectacle.
|-
|9
|And as Jesus passed forth from thence, he saw a man, named Matthew, sitting at the receipt of custom: and he saith unto him, Follow me. And he arose, and followed him.
|And as Jesus walked away from that place, he saw a man, Matthew by name, sitting in the tax office, and He said to him, "Follow Me." And he got up and followed Him.
|
|-
|10
|And it came to pass, as Jesus sat at meat in the house, behold, many publicans and sinners came and sat down with him and his disciples.
|And it came to pass, as He reclined to dine in the house, many tax-gatherers and sinners came and reclined with Him and His pupils.
|Men in those days did not ''sit'' down at the dinnertable; they ''lay'' down on couches set alongside the table, held themselves up on one elbow, and reached for their food.
|-
|11
|And when the Pharisees saw it, they said unto his disciples, Why eateth your Master with publicans and sinners?
|And when the [[Pharisees]] saw this, they said to His pupils, "Why is your Master eating with tax-gatherers and sinners?"
|[[Pharisees]] constantly held themselves "holier than" the rest of their society. Tax-gatherers were the lowest of the low in Jewish society, primarily on account of the methods they employed. They were not direct government employees, but were private collection agents, to whom the Romans "farmed out" the tax-collection task. This "farming-out" caused great controversy even in the Senate of Rome and was one of the sorest points of anti-Roman resentment among the Jews.
|-
|12
|But when Jesus heard that, he said unto them, They that be whole need not a physician, but they that are sick.
|But when Jesus heard that, He told them, "The well do not need to see the doctor, but the sick do.
|
|-
|13
|But go ye and learn what that meaneth, I will have mercy, and not sacrifice: for I am not come to call the righteous, but sinners to repentance.
|"But you go and learn what this means: 'I desire mercy, and not sacrifice.' For I haven't come here to call the just, but sinners to change their hearts."
|
|-
|14
|Then came to him the disciples of John, saying, Why do we and the Pharisees fast oft, but thy disciples fast not?
|Then some followers of John the Baptist came to him, saying, "Why do we and the Pharisees fast often, but Your students do not fast?"
|
|-
|15
|And Jesus said unto them, Can the children of the bridechamber mourn, as long as the bridegroom is with them? but the days will come, when the bridegroom shall be taken from them, and then shall they fast.
|And Jesus told them, "Can the members of the wedding party mourn, so long as the groom is with them? But a time will come when the groom will be taken from them, and then they will fast.
|
|-
|16
|No man putteth a piece of new cloth unto an old garment, for that which is put in to fill it up taketh from the garment, and the rent is made worse.
|"No man puts a piece of new cloth onto an old garment. What is put in to fill the tear takes something from the old garment, and the hole is torn even wider.
|
|-
|17
|Neither do men put new wine into old bottles: else the bottles break, and the wine runneth out, and the bottles perish: but they put new wine into new bottles, and both are preserved.
|Neither do men put freshly-squeezed grape juice into old skins; otherwise the skins break, the juice runs out, and the skins are ruined. Instead they put fresh juice into new skins, and both are preserved.
|The [[Greek]] word '''οινος''' means simply "the fruit of the vine." Wine in the modern sense of an [[alcoholic drink]] was not a common drink, especially among the Jews. Contrary to popular belief, connoisseurs of grape juice actively sought to stop it from fermenting and in fact had five different methods available to them to accomplish this.
|-
|18
|While he spake these things unto them, behold, there came a certain ruler, and worshipped him, saying, My daughter is even now dead: but come and lay thy hand upon her, and she shall live.
|While He was speaking these things to them, behold, a certain ruler came to Him, and fell down at His feet, saying, "My daughter is dead even now. But come and lay Your hand on her, and she will live."
|
|-
|19
|And Jesus arose, and followed him, and so did his disciples.
|And Jesus got up and followewd him, and so did His students.
|
|-
|20
|And, behold, a woman, which was diseased with an issue of blood twelve years, came behind him, and touched the hem of his garment:
|And behold, a woman, who had been hemorrhaging for twelve years, came behind Him, and touched the hem of His robe.
|
|-
|21
|For she said within herself, If I may but touch his garment, I shall be whole.
|For she said to herself, "If I could just touch His robe, I will be made well."
|
|-
|22
|But Jesus turned him about, and when he saw her, he said, Daughter, be of good comfort; thy faith hath made thee whole. And the woman was made whole from that hour.
|But Jesus turned around, and when He saw her, He said, "Daughter, take heart; your faith has made you well." And the woman was made well from that hour.
|
|-
|23
|And when Jesus came into the ruler's house, and saw the minstrels and the people making a noise,
|And when Jesus came to the ruler's house, and saw the [[music]]ians and the crowds making a scene,
|
|-
|24
|He said unto them, Give place: for the maid is not dead, but sleepeth. And they laughed him to scorn.
|He told them, "Give Me room. This young woman is not dead; she is asleep." And they laughed at Him scornfully.
|
|-
|25
|But when the people were put forth, he went in, and took her by the hand, and the maid arose.
|But when the crowds were put outside, He went in, and took her by the hand, and the young woman got up.
|
|-
|26
|And the fame hereof went abroad into all that land.
|And the news of this event went out into that entire land.
|
|-
|27
|And when Jesus departed thence, two blind men followed him, crying, and saying, Thou Son of David, have mercy on us.
|And when Jesus went away from that place, two blind men followed Him, crying out and saying, "Have mercy on us, Son of David!"
|
|-
|28
|And when he was come into the house, the blind men came to him: and Jesus saith unto them, Believe ye that I am able to do this? They said unto him, Yea, Lord.
|And when he had come into the house, the blind men came to Him. Jesus said to them, "Do you believe that I can do this?" They said to Him, "Yes, Lord."
|
|-
|29
|Then touched he their eyes, saying, According to your faith be it unto you.
|Then He touched their eyes, saying, "According to your faith, let it work out for you."
|
|-
|30
|And their eyes were opened; and Jesus straitly charged them, saying, See that no man know it.
|And their eyes were opened, and Jesus gave them strict orders, saying, "Don't let any man know anything about this."
|
|-
|31
|But they, when they were departed, spread abroad his fame in all that country.
|But they, when they had left, spread the news of him in that entire country.
|
|-
|32
|As they went out, behold, they brought to him a dumb man possessed with a devil.
|As they went out, some people brought to him a mute demon-possessed man.
|
|-
|33
|And when the devil was cast out, the dumb spake: and the multitudes marvelled, saying, It was never so seen in Israel.
|And when the demon was thrown out, the mute spoke. The crowds said, "Wow! Nothing like this has ever been seen in Israel!"
|
|-
|34
|But the Pharisees said, He casteth out devils through the prince of the devils.
|But the Pharisees said, "He throws out demons by calling upon the leader of demons."
|
|-
|35
|And Jesus went about all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness and every disease among the people.
|And Jesus went around to all the cities and towns, teaching in their synagogues, and preaching the Good News of the Kingdom, and healing every sickness and every disease among the people.
|
|-
|36
|But when he saw the multitudes, he was moved with compassion on them, because they fainted, and were scattered abroad, as sheep having no shepherd.
|But when He saw the crowds, He was moved with compassion for them, because they were worried, and were scattered about like sheep without a shepherd.
|
|-
|37
|Then saith he unto his disciples, The harvest truly is plenteous, but the labourers are few;
|Then He said to His students, "The harvest is truly bountiful, but the harvesters are few.
|
|-
|38
|Pray ye therefore the Lord of the harvest, that he will send forth labourers into his harvest.
|So pray to the Lord of the harvest, that He will send out workmen to gather in His harvest.
|
|}

[[Category:Conservative Bible]]

Matthew 1-9 (Translated)

2009-10-29T03:47:25Z

Cambrian: /* Chapter 1 */ correct typo

== Chapter 1 ==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|The book of the generation of Jesus Christ, the son of David, the son of Abraham.
|The ancestry of Jesus Christ, descendant of David, descendant of Abraham:
|"Descendant" is more accurate than "son."
|-
|2
|Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judas and his brethren;
|[[Abraham]] was the father of [[Isaac]], who was the father of [[Jacob]], who was the father of [[Judah]] and his brothers,
|The passive "was the father" emphasizes the ancestry.
|-
|3
|And Judas begat Phares and Zara of Thamar; and Phares begat Esrom; and Esrom begat Aram;
|And Judah was the father of [[Pharez]] and [[Zerah]] of [[Tamar]], and Pharez was the father of [[Hezron]], and Esrom was the father of [[Ram]],
|Original Hebrew transliterations are given here, with links to their biographies. The Greek versions of the names appeared in the [[Septuagint]].
|-
|4
|And Aram begat Aminadab; and Aminadab begat Naasson; and Naasson begat Salmon;
|and Ram was the father of [[Amminadab]], and Amminadab was the father of [[Nahson]], and Naason was the father of [[Salmon (Bible)|Salmon]],
|
|-
|5
|And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse;
|And Salmon was the father of [[Boaz]] (whose mother was [[Rahab]]), and Boaz was the father of [[Obed]] (whose mother was [[Ruth]]), and Obed was the father of [[Jesse]],
|
|-
|6
|And Jesse begat David the king; and David the king begat [[Solomon of her that had been the wife of Urias;
|And Jesse was the father of King [[David]], and King David was the father of [[Solomon]] (whose mother was the former wife of Uriah),
|
|-
|7
|And Solomon begat Roboam; and Roboam begat Abia; and Abia begat Asa;
|And [[Solomon]] was the father of [[Rehoboam]], and Rehoboam was the father of [[Abijah]], and Abijah was the father of [[Asa]],
|
|-
|8
|And Asa begat Josaphat; and Josaphat begat Joram; and Joram begat Ozias;
|And [[Asa]] was the father of [[Jehoshaphat]], and Jehoshaphat was the father of [[Jehoram]], and Jehoram was the father of [[Uzziah]],
|King Jehoram was ''not'' the father of Uzziah, but rather was his great-grandfather. Kings [[Joash]] and [[Amaziah]] are left out because they were unworthy of being remembered. Joash killed [[High Priest]] [[Zachariah I]], and Amaziah "did right,...but not with a whole heart."
|-
|9
|And Ozias begat Joatham; and Joatham begat Achaz; and Achaz begat Ezekias;
|And Uzziah was the father of [[Jotham]], and Jotham was the father of [[Jehoahaz I|Ahaz]], and Achaz was the father of [[Hezekiah]],
|The inclusion of King Ahaz is truly remarkable, considering Ahaz' less-than-honorable history.
|-
|10
|And Ezekias begat Manasses; and Manasses begat Amon; and Amon begat Josias;
|And Hezekiah was the father of [[Manasseh King of Judah|Manasseh]], and Manasseh was the father of [[Amon]], and Amon was the father of [[Josiah]],
|Hezekiah and Josiah were the two finest reformers in the entire king list of the [[Kingdom of Judah]]
|-
|11
|And Josias begat Jechonias and his brethren, about the time they were carried away to Babylon:
|And Josiah was the father of [[Jehoiachin|Jeconiah]] and his brothers, at the time of the exile in Babylon,
|Kings [[Jehoahaz II]] and [[Jehoiakim]] are left out, as is Jeconiah's uncle [[Zedekiah]].
|-
|12
|And after they were brought to Babylon, Jechonias begat Salathiel; and Salathiel begat Zorobabel;
|And after the exile in Babylon, Jeconiah became the father of Salathiel, and Salathial was the father of [[Zerubbabel]],
|"Zorobabel" and "Zerubabel" are two equally valid pronunciations of this Hebrew name. Zerubbabel was governor of what became the Judea Province of the Persian Empire under King [[Darius I]] and his successors.
|-
|13
|And Zorobabel begat Abiud; and Abiud begat Eliakim; and Eliakim begat Azor;
|And Zerubbabel was the father of Abihud, and Abihud was the father of Eliakim, and Eliakim was the father of Azor,
|
|-
|14
|And Azor begat Sadoc; and Sadoc begat Achim; and Achim begat Eliud;
|And Azor was the father of Zadoc, and Zadoc was the father of Achim, and Achim was the father of Eliud,
|
|-
|15
|And Eliud begat Eleazar; and Eleazar begat Matthan; and Matthan begat Jacob;
|And Eliud was the father of Eleazar, and Eleazar was the father of Matthan, and Matthan was the father of Jacob,
|
|-
|16
|And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ.
|And Jacob was the father of [[Joseph of Nazareth|Joseph]], the husband of Mary, whose child was [[Jesus Christ]].
|The preceding lineage establishes the legal claim that Jesus has to the throne of King David, consistent with a specific promise that God made to King David that a king would inherit his title and rule the world forever.
|-
|17
|So all the generations from Abraham to David are fourteen generations; and from David until the carrying away into Babylon are fourteen generations; and from the carrying away into Babylon unto Christ are fourteen generations.
|So it was fourteen generations from Abraham to King David, and fourteen generations from King David until the exile in Babylon, and fourteen generations from the exile until Jesus Christ.
|These are fourteen generations chosen for special memory. In fact, the generations from David to the exile number seventeen. Three of the Kings of Judah are left out because they were unworthy; they are [[Joash]], [[Amaziah]], and [[Jehoiakim]].
|-
|18
|Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost.
|The birth of Jesus Christ happened this way: His mother, Mary, was engaged to Jospeh, but before they were married, she became pregnant with the child of the Divine Guide.
|In ancient Judea, an engagement was a legal obligation much stronger than a modern "engagement." The only cause sufficient to break an engagement was immoral behavior by one party or the other. In this case, Mary was found to be pregnant, and that was considered evidence of [[adultery]] by her. (Joseph did not yet know the circumstances of the pregnancy; he would find that out later.)

The [[Greek]] phrase '''πνευμα αγιος''' (Pneuma hagios) literally means "Holy Breath." However, '''πνευμα''' also means a class of being not having a body, and usually having a certain amount of power. "Divine Guide" is descriptive of the function of this Entity.
|-
|19
|Then Joseph her husband, being a just man, and not willing to make her a publick example, was minded to put her away privily.
|Jospeh was a righteous husband and thus did not want to publicly shame her, so he decided to divorce her privately.
|This emphasizes that Joseph is right to object to suspected adultery, but that even in these circumstances, divorce is a last option. Furthermore, "divorce" in this context is the breaking of an engagement, and the voiding of an obligation to marry the girl. Joseph could have insisted on a making a public example (δειγματίσαι) of Mary, but was righteous (δίκαιος) and did not wish to put Mary through that.
|-
|20
|But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost.
|While he thought about this, the angel of the Lord appeared to him in a dream, saying "Joseph, son of David, do not fear to take Mary as a wife, because her pregnancy is due to the Divine Guide.
|Joseph discovers that the cause of the pregnancy is ''not'' adultery, as he had feared.
|-
|21
|And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins.
|And she shall bring forth a son, who you must name Jesus, for he will save his people from their sins."
|The name ''Jesus'' ([[Hebrew]]: '''ישןע''', ''Yeshua''; [[Greek]] '''Ιησους''') literally means "[[God]] saves."
|-
|22
|Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying,
|This entire affair happened in order to fulfill the spoken word from the Lord, through the prophet ([[Isaiah]]), which states:
|
|-
|23
|Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us.
|"A virgin shall be pregnant, and give birth to a son, who will be named Emmanuel," which means "God is with us."
|{{Bible ref|book=Isaiah|chap=7|verses=14}}, originally in the [[Septuagint]].
|-
|24
|Then Joseph being raised from sleep did as the angel of the Lord had bidden him, and took unto him his wife:
|Therefore, when Joseph woke up, he did as the angel of the Lord had instructed him, and wed Mary.
|
|-
|25
|And knew her not till she had brought forth her firstborn son: and he called his name JESUS.
|And did not consummate the marriage until she bore her son, who Jospeh named Jesus.
|
|}

== Chapter 2 ==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|Now when Jesus was born in Bethlehem of Judaea in the days of Herod the king, behold, there came wise men from the east to Jerusalem,
|When Jesus was born in [[Bethlehem]] in [[Judea]], during the reign of King [[Herod]], ''a number of'' astrologers came to [[Jerusalem]] from the east.
|These astrologers, or "wise men," were learned men, schooled in [[astrology]] and dream interpretation. The Greek manuscript literally calls them "mages," but no evidence exists that any of them practiced sorcery, thaumaturgy, or any similar art. Their number is ''not'' given in any extant manuscript. They brought three categories of gifts (see below), but they were ''not'' three in number and probably were a much larger party.
|-
|2
|Saying, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him.
|They asked, "where is the child who was born as the King of the Jews? We saw his star in the eastern sky, and we came here to worship him."
|The star was probably the [[planet]] [[Jupiter]], which in the year of their trip (probably 1 BC) had made its every-twelve-year apparent reversal of course and had conjoined three times with [[Regulus]], the "King Star," also known as Alpha Leonis because it is the brightest star in the constellation Leo, meaning [[lion]]. The lion has always been a symbol of [[Judah]], his tribe, and the kingdom that bore his name under King David (for seven years) and the successors of Solomon.
|-
|3
|When Herod the king had heard these things, he was troubled, and all Jerusalem with him.
|When King Herod heard these things, he was agitated, as was all of Jerusalem.
|
|-
|4
|And when he had gathered all the chief priests and scribes of the people together, he demanded of them where Christ should be born.
|So he gathered all the leading priests and the scribes, and demanded that they tell him where Christ would be born.
|Herod probably summoned the members of the [[Sanhedrin]] and interrogated them.
|-
|5
|And they said unto him, In Bethlehem of Judaea: for thus it is written by the prophet,
|And they said to him, "He will be born in Bethlehem which is in Judea, in fulfillment of the prophecy, which states:
|
|-
|6
|And thou Bethlehem, in the land of Juda, art not the least among the princes of Juda: for out of thee shall come a Governor, that shall rule my people Israel.
|"You, Bethlehem, in the land of Judah, are not the least of the provinces of Judah, for out of you shall come a King who shall rule all Israel."
|
|-
|7
|Then Herod, when he had privily called the wise men, inquired of them diligently what time the star appeared.
|Then Herod spoke privately with his astrologers and carefully asked them when the star would appear which would announce Christ's birth.
|
|-
|8
|And he sent them to Bethlehem, and said, Go and search diligently for the young child; and when ye have found him, bring me word again, that I may come and worship him also.
|So he sent them to Bethlehem with the instructions, "Go, and search diligently for the baby, and when you have found him, tell me, so that I can come and worship him."
|
|-
|9
|When they had heard the king, they departed; and, lo, the star, which they saw in the east, went before them, till it came and stood over where the young child was.
|When they had heard the King's instructions, they departed, and followed the star which they saw in the east until it stood over where the infant was.
|
|-
|10
|When they saw the star, they rejoiced with exceeding great joy.
|When they saw the star, they felt the greatest joy.
|
|-
|11
|And when they were come into the house, they saw the young child with Mary his mother, and fell down, and worshipped him: and when they had opened their treasures, they presented unto him gifts; gold, and frankincense, and myrrh.
|And when they went into the house, they saw the infant with his mother Mary, and they fell down and worshiped him. And they opened their bags and presented Him gifts of [[gold]], [[incense]], and oil of [[myrrh]].
|Matt 2:11 specifies frankincense and myrrh. Each of the gifts given to Jesus has a special significance. Gold has always been the metal of royalty, and emphasizes Christ's Kingship. Frankincense has always found use as a natural wound healer, and myrrh has always been used as a preservative used in funeral preparations. Thus frankincense and myrrh prefigure Christ's ministry of healing (spiritual as well as physical) and His death and Resurrection.
|-
|12
|And being warned of God in a dream that they should not return to Herod, they departed into their own country another way.
|God warned these men in a dream that they should not return to King Herod, so they went to their own country by an alternate route.
|That God gave the warning directly is an assumption. That God was ''instrumental'' in the giving of that warning is certainly a safe assumption.
|-
|13
|And when they were departed, behold, the angel of the Lord appeareth to Joseph in a dream, saying, Arise, and take the young child and his mother, and flee into Egypt, and be thou there until I bring thee word: for Herod will seek the young child to destroy him.
|Once they had departed, the angel of the Lord appeared to Joseph in a dream, saying, "Take the young child and his mother, and flee to Egypt, and stay there until I tell you otherwise: for King Herod will be searching for the infant to kill him."
|
|-
|14
|When he arose, he took the young child and his mother by night, and departed into Egypt:
|When he woke up, he took the infant and his mother that night and fled to Egypt.
|
|-
|15
|And was there until the death of Herod: that it might be fulfilled which was spoken of the Lord by the prophet, saying, Out of Egypt have I called my son.
|There they stayed until the death of Herod, so that the words of the Lord's prophet would be fulfilled, which said "Out of Egypt have I beckoned my son."
|
|-
|16
|Then Herod, when he saw that he was mocked of the wise men, was exceeding wroth, and sent forth, and slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under, according to the time which he had diligently inquired of the wise men.
|Herod was very angry when he saw the astrologers had deceived him. He gave orders than all infants two years old and younger in Bethlehem and the neighboring coastlines be killed, as this would assuredly kill any infant born at the time the astrologers had told him.
|
|-
|17
|Then was fulfilled that which was spoken by Jeremy the prophet, saying,
|This is how the prophecy of Jeremy was fulfilled, which said,
|
|-
|18
|In Rama was there a voice heard, lamentation, and weeping, and great mourning, Rachel weeping for her children, and would not be comforted, because they are not.
|"In Rama a weeping and mourning voice was heard, for Rachel wept for her children, and could not be comforted, because they are not alive."
|This verse directly quotes the [[Septuagint]].
|-
|19
|But when Herod was dead, behold, an angel of the Lord appeareth in a dream to Joseph in Egypt,
|When Herod died, an angel of the Lord appeared in a dream to Joseph, who was in Egypt.
|[[Herod]] probably died in 1 BC.
|-
|20
|Saying, Arise, and take the young child and his mother, and go into the land of Israel: for they are dead which sought the young child's life.
|And the angel said, "Rise, and take the infant and His mother, and go to Israel, for those who sought to kill Him are dead."
|
|-
|21
|And he arose, and took the young child and his mother, and came into the land of Israel.
|So he rose, and took the infant and His mother, and went to [[Israel]].
|
|-
|22
|But when he heard that Archelaus did reign in Judaea in the room of his father Herod, he was afraid to go thither: notwithstanding, being warned of God in a dream, he turned aside into the parts of Galilee:
|When he heard that Archelaus reigned in Judea as successor to his father Herod, Joseph was afraid to go there, but on Gods instructions, he entered into the region around Galiliee,
|
|-
|23
|And he came and dwelt in a city called Nazareth: that it might be fulfilled which was spoken by the prophets, He shall be called a Nazarene.
|and settled in a city called [[Nazareth]]. This fulfilled the prophecy, "He shall be called a Nazarene."
|
|}

== Chapter 3 ==

{|class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|In those days came John the Baptist, preaching in the wilderness of Judaea,
|In those times there was a man called [[John the Baptist]], who preached in the deserts of [[Judea]].
|Literally, "John the Baptizer."
|-
|2
|And saying, Repent ye: for the kingdom of heaven is at hand.
|He would say, "You must repent, for the kingdom of heaven is near!"
|The Greek verb '''μετανοεω''' literally means "I change my mind." Repentance means a change of heart and mind, and a turning away from a prior path.
|-
|3
|For this is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.
|John the Baptist was the man prophesied by [[Isaiah]], who spoke of "the voice of a man crying out in the desert, 'Prepare the path of the Lord!'"
|
|-
|4
|And the same John had his raiment of camel's hair, and a leathern girdle about his loins; and his meat was locusts and wild honey.
|John the Baptists clothes were made of camel's hair and a leather belt, and he ate [[grasshopper]]s and wild [[honey]].
|"Locusts" refers to a swarm of any of various grass-eating insects, most commonly the [[grasshopper]], but also (in America) the [[cicada]]. "Wild honey" is honey taken from any hive that is not specifically maintained. These descriptions of the clothing and diet of John the Baptist emphasize his character as an outdoorsman, "roughing it" and living quite literally off the land.
|-
|5
|Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan,
|And many citizens of Jerusalem, and of all the neighboring regions, went out to John the Baptist
|
|-
|6
|And were baptized of him in Jordan, confessing their sins.
|and were baptized by him in the Jordan river as they confessed their sins.
|"Baptism" literally means washing by total body immersion.
|-
|7
|But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come?
|When John saw how many Pharisees and Sadducees came to be baptized by him, he said to them, "You jerks! Who has warned you to flee from the ''divine'' sentence that's coming ''to you''?
|The phrase '''Γεννηματα εχιδνων''', "sons of snakes," is an insult, akin to "sons of (female dogs)" or "bastards" or simply "jerks."

The word rendered "wrath" is '''οργη''', which refers to the attitude of a magistrate before whom a convict appears for sentencing. In this context, they are clearly attempting to flee from God's justice by baptism. John finds this richly ironic, because he knows that Pharisees and Sadducees would be united in their "citified" contempt of him, because he's a roughneck who doesn't "dress properly," and everyone in Jerusalem surely knows it.
|-
|8
|Bring forth therefore fruits meet for repentance:
|"''If you want to escape that fate,'' show ''in your lives'' fruits that deserve to be called fruits of repentance.
|
|-
|9
|And think 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.
|"Do not think to yourself, 'We have [[Abraham]] as our patriarch, ''and are saved on that account''." For I tell you now that God could make these stones into children of Abraham ''if He wanted to''."
|God is no Respecter of persons, or of their races or national or clannish origins.
|-
|10
|And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire.
|"Already the axe is about to fall on the roots of the trees. So every tree that does not bring forth good fruit will be cut down and thrown into the fire.
|
|-
|11
|I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire:
|On the one hand, I baptize you with water, as you repent: but on the other hand he who will come after me is far mightier, and I don't deserve to carry his shoes. He will immerse you in the Divine Guide, and in fire.
|
|-
|12
|Whose fan is in his hand, and he will throughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire.
|His winnowing shovel is in his hand, and he will rid his threshing-floor ''of all impure elements'', and gather his wheat into his barn; and he will burn the chaff with a fire that cannot be quenched.
|The Greek word '''ασβεστος''', meaning "unquenchable", survives as the term [[asbestos]], a mineral once prized as a flame-retardant.
|-
|13
|Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him.
|Now Jesus came from Galilee to Jordan, to be baptized by John.
|
|-
|14
|But John forbad him, saying, I have need to be baptized of thee, and comest thou to me?
|But John begged him to stop, saying, "No, I need to be baptized by you, not you by me."
|
|-
|15
|And Jesus answering said unto him, Suffer it to be so now: for thus it becometh us to fulfil all righteousness. Then he suffered him.
|And Jesus in answer said to him, "Allow yourself to baptize me, for it is necessary and proper." So John allowed it.
|
|-
|16
|And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him:
|And Jesus, once he was baptized, rose out of the water and the heavens opened for him, and the spirit of God descended like a dove upon him.
|
|-
|17
|And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased.
|And a voice spoke from heaven, saying, "This my beloved Son, with whom I am very pleased."
|
|}

== Chapter 4 ==

{|class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|Then was Jesus led up of the Spirit into the wilderness to be tempted of the devil.
|Then the Divine Guide led Jesus into the desert to be tested by the Slanderer.
|The word traditionally rendered "to tempt" means "to test," as an engineer will test a new material or assembly, often "to failure." This was Jesus' Final Examination.

The Greek word '''διαβουλος''' literally means "slanderer". The traditional rendition, "devil," is a contraction of the Greek word.

|-
|1b
|Then was Jesus led up of the Spirit into the wilderness to be tempted of the devil.
|Then Jesus was lead by the Holy Spirit into the desert to be tried by the Devil.
|The Aramaic (Syriac) Peshitta provides understanding and is important not only because if is the first translation after the Greek original but also because it captures the "aramaisms in the original
Greek and as some have pointed out, either orally or written, it provides the Aramaic sources from which the Original Greek, that is the earliest we have, might be a translation and reworking.

"Spirit" in Greek, "Holy Spirit" in Aramaic ( Ruha d Qudsha)

Important to leave as the Greek has it the passive. "Jesus was led"
|-
|2
|And when he had fasted forty days and forty nights, he was afterward an hungred.
|And after having fasted for 40 days and nights, Jesus was very hungry.
|
|-
|2b
|And when he had fasted forty days and forty nights, he was afterward an hungred.
|And after having fasted for 40 days and nights, Jesus began to be hungry
|Greek and Syriac strongly imply that Jesus felt no hunger until the end of the 40 days and nights of fast.
|-
|3
|And when the tempter came to him, he said, If thou be the Son of God, command that these stones be made bread.
|And the tester (Satan) came to him and said, "If you are truly the Son of God, order that these rocks be made into food".
|
|-
|3b
|And when the tempter came to him, he said, If thou be the Son of God, command that these stones be made bread.
|And the Tempter came to him and said, "If you are the Son of God, command that these stones become bread".
|"eipe" say, literally say. Less literally but better English, "tell" these stones to become bread. Then Jesus would have been told by the Devil to speak to the stones. I think that the KJV "command" is the best.
|-
|4
|But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.
|But Jesus said in answer, "Scripture says: The life of Man is not just about consuming food, but about consuming the message of God".
|Satan suggests that Jesus should be an economic Messiah. Jesus rejects this, saying that taking God's message to heart is more important even than the daily diet.
|-
|4b
|But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.
|But Jesus answered and said, It is written, "Man does not live by bread alone, but also by every word coming from the mouth of God
|The solemn and sonorous Biblical "answered and said" is proliptic and should be retained. It is there to tell us that we are about to hear Holy Writ. "It is written", is literal , understandable , and Hebraic all at once.
|-
|5
|Then the devil taketh him up into the holy city, and setteth him on a pinnacle of the temple,
|Then the slanderer took him into the holy city, and stood him up on the pinnacle of the [[Temple of Jerusalem|Temple]].
|
|-
|5b
|Then the devil taketh him up into the holy city, and setteth him on a pinnacle of the temple,
|Then the Devil took Him into the Holy City, and set Him on the parapet of the Temple.
|
|-
|6
|And saith unto him, If thou be the Son of God, cast thyself down: for it is written, He shall give his angels charge concerning thee: and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone.
|And he told him, "If you are the Son of God, throw yourself down. Scripture says, ''does it not'', 'He shall give His Messengers a responsibility concerning You, and will carry You in their hands to prevent You from ''so much as'' striking Your foot against a stone.'"
|The word '''αγγελος''' literally means "messenger."
|-
|6b
|And saith unto him, If thou be the Son of God, cast thyself down: for it is written, He shall give his angels charge concerning thee: and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone.
|The Devil said to Him, "If you are the Son of God, throw yourself down. Yes, it is written, "Concerning you, He will command His angels and they will bear you up in their hands so that not even your foot will hit rock. "
|
|-
|7
|Jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God.
|Jesus told him, "Scripture also says, 'Do not put the Lord your God to the test.'"
|God will provide Divine protection up to a point, but to rely on Him to bail one out of the consequences of bad judgment is bad form. In fact, Satan suggests that Jesus be a magical or wonder-working Messiah, and Jesus rejects that advice as well.
|-
|7b
|Jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God.
|Jesus said to him, "Again, it is written, Do not tempt the Lord your God."
|
|-
|8
|Again, the devil taketh him up into an exceeding high mountain, and sheweth him all the kingdoms of the world, and the glory of them;
|Again the slanderer took Him up to an extremely tall mountain, and showed him all the nation-states of the world and ''all'' their glory,
|The [[Greek]] word '''βασιλεια''', a kingdom, is rendered "nation-state" here because it can stand for any nation-state having any form of government. Representative republics were not known at the time that the Evangelists and Apostles wrote, though they had been known earlier. All heads-of-state with whom these writers were familiar held titles that would translate today as "king" or "emperor." But when Satan shows Jesus all the nation-states of the world, he does not limit this vision only to those nation-states known to the Evangelists, or even only to those nation-states then existing. Rather, Satan demonstrates all nation-states, past, present, and future, as if to say that the governments of men have always been Satan's to bestow on anyone. Such is the measure of Satan's incomparable pride.
|-
|8b
|Again, the devil taketh him up into an exceeding high mountain, and sheweth him all the kingdoms of the world, and the glory of them;
|And again the the Devil took Him up a very high mountain, and showed him all the kingdoms of the world with all their magnificence
|
|-
|9
|And saith unto him, All these things will I give thee, if thou wilt fall down and worship me.
|and told him, "I will give You all these things, if You will fall down and worship me."
|Satan now offers Jesus the chance to be a political Messiah, One Who uses raw political power.
|-
|9b
|And saith unto him, All these things will I give thee, if thou wilt fall down and worship me.
|He said to Him, "I will give You all these things, if You will prostrate yourself and worship me."
|
|-
|10
|Then saith Jesus unto him, Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.
|Then Jesus told him, "Get away from me, Satan. Scripture says, 'You shall worship the Lord your God, and serve Him alone.'"
|
|-
|10b
|Then saith Jesus unto him, Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.
|Then Jesus said to him, "Go, Satan! For it is written, 'You shall worship the Lord your God, and Him alone shall you serve.'"
|
|-
|11
|Then the devil leaveth him, and, behold, angels came and ministered unto him.
|Then the slanderer left Him, and suddenly messengers ''of God'' came and waited on Him.
|The word used is '''διακονεω''', which means "I wait on someone like a table waiter." From this root comes the Greek word '''διακονος''' a table waiter, which survives today as the word ''[[deacon]]''.
|-
|11b
|Then the devil leaveth him, and, behold, angels came and ministered unto him.
|Then, when the Devil left Him, the angels came and served Him.
|the "behold" asking us to see, and we do and we see, after the Devil has left, or as he is leaving, the angels, in their turn, are coming in.

|-
|12
|Now when Jesus had heard that John was cast into prison, he departed into Galilee;
|Now when Jesus had heard that John had been arrested, he went away into [[Galilee]];
|
|-
|13
|And leaving Nazareth, he came and dwelt in Capernaum, which is upon the sea coast, in the borders of Zabulon and Nephthalim:
|And leaving Nazareth, he came and settled in Capernaum, which is on the seacoast, near the border between the ''tribal lands of'' Zebulun and Naphthali,
|
|-
|14
|That it might be fulfilled which was spoken by Esaias the prophet, saying,
|in order that the words might be fulfilled that were spoken by [[Isaiah]] the [[prophet]], who said,
|
|-
|15
|The land of Zabulon, and the land of Nephthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles;
|"The land of Zebulun, and the land of Naphthali, by the way of the sea, beyond the Jordan River, Galilee of the Gentiles;
|The [[Greek]] word '''εθνοι''', "nations," is rendered "Gentiles" from the [[Latin]] ''gens, gentis'' meaning "the nation", or more literally, "the clan."
|-
|16
|"The people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up.
|"The people that sat in darkness saw a great light; and to them that sat in the region and shadow of death light has dawned."
|
|-
|17
|From that time Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand.
|From that moment Jesus began to preach, and to say, "Change your hearts, for the kingdom of heaven is at hand."
|Here the Greek word '''βασιλεια''' is properly rendered "kingdom" because [[God]] is, always was, and always will be, a King in the truest sense of that word.
|-
|18
|And Jesus, walking by the sea of Galilee, saw two brethren, Simon called Peter, and Andrew his brother, casting a net into the sea: for they were fishers.
|Now Jesus, as He walked by the sea of Galilee, saw two brothers, Simon, called Peter, and his brother Andrew, as they were casting a net into the sea, for they were fishermen.
|This sea is known today as Lake Tiberias. The name ''Peter'' means "rock."
|-
|19
|And he saith unto them, Follow me, and I will make you fishers of men.
|And he told them, "Follow Me, and I will make you fishers of men."
|
|-
|20
|And they straightway left their nets, and followed him.
|And immediately they left their fishing nets behind and followed Him.
|
|-
|21
|And going on from thence, he saw other two brethren, James the son of Zebedee, and John his brother, in a ship with Zebedee their father, mending their nets; and he called them.
|And going on from that place, He saw two other brothers, James son of Zebedee, and his brother John, in a boat with their father Zebedee, mending their nets; and He called them.
|
|-
|22
|And they immediately left the ship and their father, and followed him.
|And immediately they left the boat and their father, and followed Him.
|
|-
|23
|And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of sickness and all manner of disease among the people.
|And Jesus traveled throughout the whole of Galilee, teaching in their synagogues and preaching the gospel of the Kingdom, and healing every kind of chronic illness and every kind of germ among the people.
|
|-
|24
|And his fame went throughout all Syria: and they brought unto him all sick people that were taken with divers diseases and torments, and those which were possessed with devils, and those which were lunatick, and those that had the palsy; and he healed them.
|And the news of him spread throughout the whole of [[Syria]] (Province), and ''people'' brought to him the sick people having various diseases and torments, all demon-oppressed people, and mentally disturbed people, and paralyzed people, and He healed them.
|The [[Greek]] word '''σεληνιαζομαι''' means "I am struck by the [[moon]]." This was the popularly suspected cause of most mental disturbance in those times. Here Matthew clearly distinguishes between ordinary mental illness and oppression or possession by demons.
|-
|25
|And there followed him great multitudes of people from Galilee, and from Decapolis, and from Jerusalem, and from Judaea, and from beyond Jordan.
|And great crowds of people followed Him from Galilee, and from Decapolis, and from [[Jerusalem]] and [[Judea]] and from the far side of the Jordan River.
|
|}

== Chapter 5 ==

{|class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|And seeing the multitudes, he went up into a mountain: and when he was set, his disciples came unto him:
|Now when He saw the crowds, He went up into a mountain, and when he had taken His seat , His pupils came to Him.
|The [[Greek]] word '''μαθητης''' means a pupil or student.
|-
|1b
|And seeing the multitudes, her went up into a mountain: and when he was set, his disciples came unto him:
|After seeing the masses before Him, he ascended the Mountain, then He sat down*[to be foot-noted at bottom]. Those who were learning from Him, came to Him
|What would have been understood by the original hearers and readers of Gospel of Matthew - Jesus was the fulfiller and then the displacer of Moses, viewing the crowd, as Moses did, Jesus ascended (dignified reminiscent of the Original Event, and when He got to the top, He SAT DOWN. That is mentioned, seemingly unimportant but actually very important. "Sitting down" was the 1st century act which meant "assumning authority". That is why there was a "seat of Moses" in the synagogue which Jesus said the Pharasees were presently occupying (that is why also the early bishops were represented as sitting with their clergy around them). His Learners - Talmidim (thus the Syriac and Hebrew behind the Greek Mathntns. Talmidim/mathntns does not really mean "pupil" which to the modern ear brings in "classroom", but rather followers or learners by seeing and hearing and doing - apprentices, if you will) came to him.
|-
|2
|And he opened his mouth, and taught them, saying,
|Then he opened His mouth and taught them, saying:
|
|-
|2b
|And he opened his mouth, and taught them, saying,
|He began His Torah*[to be foot-noted at bottom] to them, then, and said:
| Jesus would have had to "open His mouth" in order for him "to say", but it was important to put it this way to thrust the reader to the sonorous solemnity of the Scriptures Va Ya'an vaYomer = He responded (when it was really not a response) and said. What they heard, so the original readers of the Gospel of Matthew would have now learned by this preface, is the new Torah from the One who was greater than Moses, having taken his place on "the mountain" ("mountain" here has an article - "the" precisely because it is specified, though unnamed, in contradistinction to the Mt. Sinai of Moses). The Gospel of Luke has the "sermon" on the plain while Matthew has it on the mountain. Both are correct as it is a plain going on up to the top of a mount on the north shore of the Lake. But Matthew chooses to call it "mountain" precisely because he is presenting the greater than Moses. The hearers and readers of the Gospel of Matthew would not be surprised then to hear later on in the "Sermon on the Mount" (better it be called " The Torah of the Messiah" or the "Law of the Kingdom"), " You have heard it said...but I say to you..." They would understand that the displacer and surpasser of Moses was getting the Torah directly from the Father, and no more would they have need of the line of rabbis and teachers to go back to the time of Moses. Somehow what the original readers and hearers of the Gospel would have understood must come through in the modern language. How that can be done is both an art and a miracle.
|-
|3
|Blessed are the poor in spirit: for theirs is the kingdom of heaven.
|Blessed are the poor in spirit, for theirs is the Kingdom of heaven.
|The [[Greek]] word '''μακαριος''', "blessed," comes from '''μη''' (not) and the root '''καρ-''' which connotes being cut off. Thus when Jesus says that people are blessed, He means that they will not be cut off from God.

The Greek word '''ουρανος''', literally "sky", is always rendered in the plural. (In the Old Testament it was rendered in the Hebrew dual number.)
|-
|3b
|Blessed are the poor in spirit: for theirs is the kingdom of heaven.
|So truly blessed are those that are not full of the themselves. The Kingdom of heaven is theirs.
|Here and in the rest of the "beatitudes", blessed is a good translation but behind the makarios is the ASHRAIcem, ASHRAIhem of the Hebrew rather than barukh. Ashrai is used for the palpable and overflowwing blessing and presence of God rather than the consecratory state, The root of ashrai is used for "happiness" Change in word order for the this and the rest of beatitudes is permitted by grammar and brings the true and unexpected reversal which is the teaching of Christ.
|-
|4
|Blessed are they that mourn: for they shall be comforted.
|Blessed are the sad, for they shall be comforted.
|
|-
|4b
|Blessed are they that mourn: for they shall be comforted.
|So truly blessed those that are grief-stricken. They will be comforted.
|
|-
|5
|Blessed are the meek: for they shall inherit the earth.
|Blessed are the meek, for they shall inherit the earth.
|
|-
|5b
|Blessed are the meek: for they shall inherit the earth.
|So truly blessed are the meek. They are the ones to inherit the earth.
|
|-
|6
|Blessed are they which do hunger and thirst after righteousness: for they shall be filled.
|Blessed are they that hunger and thirst for justice, for they shall be satisfied.
|The use of the Greek accusative case connotes persons who actively do and pursue justice in their daily living.
|-
|6b
|Blessed are they which do hunger and thirst after righteousness: for they shall be filled.
|So truly blessed are those that hunger and thirst to see righteousness done. They will have their fill.
|
|-
|7
|Blessed are the merciful: for they shall obtain mercy.
|Blessed are the merciful, for they shall receive mercy.
|
|-
|7b
|Blessed are the merciful: for they shall obtain mercy.
|So truly blessed are those that are merciful. Mercy will come to them.
|
|-
|8
|Blessed are the pure in heart: for they shall see God.
|Blessed are the clean in heart, for they shall see God.
|The [[Greek]] word '''καθαρος''' means "clean." The English word ''pure'' has its roots in metallurgy and connotes a refined metal element separated in a furnace. That metaphor is used elsewhere in Scripture, but not here.
|-
|8b
|Blessed are the pure in heart: for they shall see God.
|So truly blesssed are the pure of heart. They will see God.
|
|-
|9
|Blessed are the peacemakers: for they shall be called the children of God.
|Blessed are the peacemakers, for they shall be called the children of God.
|
|-
|9b
|Blessed are the peacemakers: for they shall be called the children of God.
|So truly blessed are the Makers of Peace. It is Children of God that they will be called.
|developed from the Scripture and current in the 1st cent. and common in the synagogual liturgy - "The One who makes Peace in His Heights, He will make Peace upon us." As God is called according to this His quality, so those who follow Him in this, will also be called, a new name - "Children of God"

|-
|10
|Blessed are they which are persecuted for righteousness' sake: for theirs is the kingdom of heaven.
|Blessed are they that are persecuted for the sake of justice, for theirs is the Kingdom of heaven.
|The Greek preposition '''ενεκεν''', used with the ablative, means "for the sake of." Here Matthew refers to those who suffer for the cause of justice, whereas before he referred to those who sought to deal justly themselves.
|-
|11
|Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake.
|Blessed are you, when ''men'' shall denounce you, and persecute you, and say everything evil against you (falsely), for My sake.
|Some Greek manuscripts omit the word translated as "falsely."
|-
|12
|Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you.
|Rejoice, and be very glad, because your reward is great in heaven: because they persecuted the prophets that came before you in the same manner.
|
|-
|13
|Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men.
|You are the salt of the earth. But if the salt has become bland, what shall it be salted with? It is then good for nothing, and fit only to be thrown out and trodden underfoot by men.
|
|-
|14
|Ye are the light of the world. A city that is set on an hill cannot be hid.
|You are the light of the world. A city cannot be hidden if it stands on a hill.
|
|-
|15
|Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house.
|And men do not light a candle and put it under a bushel basket, but on a candlestick; and it shines on everyone in the house.
|
|-
|16
|Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.
|Let your light shine in this manner in front of people, so that they may see your good works and give glory to your Father in heaven.
|
|-
|17
|Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil.
|Do not think that I have come to tear down the law or the prophets. I have not come to tear these things down, but rather to fulfil them.
|
|-
|18
|For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.
|For I tell you truly: Until heaven and earth, not one iota nor one prime-mark shall pass from the law, in any way, shape or form, until everything is fulfilled.
|The Greek letter ''iota'' derives from the [[Hebrew]] '''י''' or ''yod'', commonly called a "jot" on account of its small size. The phrase "one iota" survives today in common English and means exactly what it meant to St. Matthew: a tiny amount.

The prime-mark is the [[Hebrew]] ''gerash'', called '''κεραια''' or ''keraia'' in Greek; this was called a "tittle" in Elizabethan [[English]]. The ''gerash'', or the double-prime called ''gershayim'' (dual number), appeared often in Hebrew manuscripts to distinguish numbers (written with ordinary alphabetic letters) from regular text.
|-
|19
|Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.
|And so if any person breaks even one of the least of these commandments, and shall so instruct others, that person shall be called the least in the Kingdom of heaven: but any person who does and teaches the commandments, shall be called great in the Kingdom of heaven.
|
|-
|20
|For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.
|For I tell you that unless your justification exceeds the justification of the scribes and the Pharisees, you cannot enter the Kingdom of heaven under any circumstances.
|The manner of that justification will be explained later. Jesus makes a point of setting the bar higher than any man can scale by relying on his own strength.
|-
|21
|Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment:
|You have heard that it was said in ancient times, "You shall not commit murder," and anyone guilty of committing murder would be liable for trial.
|The Greek verb '''φονευω''' literally means "I commit murder." Therefore, murder is specifically in view here.
|-
|22
|But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire.
|But I tell you that any person who is angry with his brother shall be liable for trial, and anyone who says to his brother, "Airhead!" shall be liable to be brought before the council, but whoever says, "Moron!" shall be liable for the fire of hell.
|The Byzantine family of manuscripts, that form the basis of the [[Textus Receptus]], add the word '''εικη''' or ''eiki'', which means "without proper cause." But whether Jesus would necessarily recognize such a thing as a good cause to stay angry with someone is an open question.
|-
|23
|Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee;
|So if you are bringing your gift to the altar, that your brought has something against you,
|
|-
|24
|Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift.
|leave your gift in front of the alter, go away, reconcile yourself to your brother first, and then come and offer your gift.
|One does not offer gifts to God while harboring anger in one's heart; such behavior is dishonoring to God and therefore frowned upon.
|-
|25
|Agree with thine adversary quickly, whiles thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison.
|Be on good terms with your adversary quickly, while you are with him on the road; otherwise he might sometime deliver you to the judge, who will deliver you to the bailiff, and you find yourself thrown into prison.
|The Greek word '''υπηρετης''' or ''hyperetis'' means an attendant; the attendant of a judge would be called a bailiff.
|-
|26
|Verily I say unto thee, Thou shalt by no means come out thence, till thou hast paid the uttermost farthing.
|I tell you truly: you shall not come out of that prison until you have paid back the last quarter-penny.
|The Greek word '''κοδραντης''' referred to the Roman ''quadrans'', the smallest coin in the Roman coinage system. The British quarter-penny coin once called a "farthing" was the best equivalent in King James' day.
|-
|27
|Ye have heard that it was said by them of old time, Thou shalt not commit adultery:
|You have heard that they said, "Do not commit adultery."
|
|-
|28
|But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart.
|But I tell you that any man who looks at a woman with desire has already committed adultery with her in his heart.
|
|-
|29
|And if thy right eye offend thee, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell.
|But if your right eye causes you to stumble, take it out and throw it away from you: for it is better for you to have one of your body parts perish than that the whole body be thrown into hell.
|
|-
|30
|And if thy right hand offend thee, cut if off, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell.
|And if your right hand causes you to stumble, cut it off and throw it away from you: for it is better for you to have one of your body parts perish than that the whole body be thrown into hell.
|
|-
|31
|It hath been said, Whosoever shall put away his wife, let him give her a writing of divorcement:
|It has been said, "Any man who divorces his wife should give her a bill of divorcement."
|
|-
|32
|But I say unto you, That whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery: and whosoever shall marry her that is divorced committeth adultery.
|But I say to you that any man who divorces his wife, ''or fails to marry his betrothed'' for any reason other than improper conduct on her part, causes her to commit adultery; and any person who marries a divorced woman commits adultery.
|In ancient [[Judaism|Jewish]] custom, betrothal was as binding as was actual marriage, in the same way that "earnest money contracts" are binding on would-be buyers and sellers of real estate. The only recognized grounds for not "closing the sale," that is, proceeding with the wedding, was improper conduct by the wife before the date of the wedding. Because Matthew, a Jew, was writing to Jews, he included this exception. Luke, who wrote primarily to Gentiles, did not need to, because Gentiles had no such custom as a binding betrothal.
|-
|33
|Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths:
|Again you have heard that it was said in ancient times, "Do not swear falsely, but keep before the Lord any oath that you do swear."
|
|-
|34
|But I say unto you, Swear not at all; neither by heaven; for it is God's throne:
|But I tell you: don't swear at all, neither by heaven, the throne of God;
|
|-
|35
|Nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King.
|nor by the earth, His footstool; nor by [[Jerusalem]], the city of the great King,
|
|-
|36
|Neither shalt thou swear by thy head, because thou canst not make one hair white or black.
|nor by your head, because you cannot make one hair white or black.
|
|-
|37
|But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil.
|But let your word be a simple "Yes" or "No." Anything more than that comes from evil.
|
|-
|38
|Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth:
|You have heard that it was said, "An eye for an eye, and a tooth for a tooth."
|This was the original ''lex talionis'' and was given to restrain the retaliator from exacting a revenge greater than the original wrong.
|-
|39
|But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also.
|But I tell you: Don't ''be quick to'' stand against evil. To whomever hits you on the right cheek, turn the other cheek to him also.
|
|-
|40
|And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also.
|And if any person sues you in a court of law, and takes your coat from you, let him have your cloak as well.
|
|-
|41
|And whosoever shall compel thee to go a mile, go with him twain.
|And if anyone compels you to go a mile with him, go with him two miles.
|A Roman infantryman stationed in the provinces might compel a non-citizen of Rome to carry his backpack for him for one Roman mile, under Roman law and regulation. Jesus urges His followers, in this and other cases, to offer double what another person demands.
|-
|42
|Give to him that asketh thee, and from him that would borrow of thee turn not thou away.
|Give to anyone who asks, and don't turn away from anyone who wants to borrow from you.
|
|-
|43
|Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy.
|You have heard that it was said, "Love your neighbor, and disregard your enemy."
|The Greek word '''μισεω''' generally means "I disregard someone." The word connotes not wasting the effort of thought on the other person, rather than cultivating an attitude of anger. Again, Jesus is about to set an even higher standard of human behavior.
|-
|44
|But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you;
|But I tell you: Love your enemies, bless them who curse you, do good to those who disregard you, and pray for those who treat you spitefully and persecute you,
|Many Greek manuscripts mention only the first and fourth parts of the above, but all four are mutually consistent.
|-
|45
|That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.
|so that you may be the children of your Father in heaven. He makes His sun to rise on the evil and the good, and sends rain on the just and on the unjust.
|If God is no Respecter of persons in this regard, then what right have we to impose a sanction that God Himself does not impose?
|-
|46
|For if ye love them which love you, what reward have ye? do not even the publicans the same?
|Because if you love them who love you, what reward do you have? Don't even tax collectors do the same thing?
|
|-
|47
|And if ye salute your brethren only, what do ye more than others? do not even the publicans so?
|And if you exchange polite greetings only with your brothers, what are you doing, any more than others do? Don't even tax-collectors behave this way?
|
|-
|48
|Be ye therefore perfect, even as your Father which is in heaven is perfect.
|You should therefore be perfect, even as your Father Who is in heaven is perfect.
|The word translated "perfect" is the Greek '''τελειος''' or ''teleios'', which comes from the root '''τελε-''' meaning far, or at the end. The "perfect person" would be a finished work, having no room for improvement. Jesus necessarily sets the bar high, and encourages His followers to jump as high as they can. But only His substitutionary sacrifice will, in the end, complete the work for anyone.
|}

==Chapter 6==

{|class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|Take heed that ye do not your alms before men, to be seen of them: otherwise ye have no reward of your Father which is in heaven.
|Be careful not to perform your acts of charity in front of men, in order to be a spectacle before them; otherwise you will have no reward from your Father in heaven.
|
|-
|2
|Therefore when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have their reward.
|So when you do your duty, do not sound a trumpet before you, the way the hypocrites do in the synagogues and in the streets, so that they may have glory from men. I tell you truly: they will get what's coming to them.
|
|-
|3
|But when thou doest alms, let not thy left hand know what thy right hand doeth:
|But when you do your duties, don't let your left hand know what your right hand is doing,
|
|-
|4
|That thine alms may be in secret: and thy Father which seeth in secret himself shall reward thee openly.
|so that your acts of charity may be hidden, and your Father, who sees in a hidden way Himself, will reward you openly.
|
|-
|5
|And when thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward.
|And when you pray, don't be like the hypocrites. They love to pray when standing in the synagogues and in the street corners, so that they may be seen by men. I tell you truly: They will get what's coming to them.
|
|-
|6
|But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly.
|But you, when you pray, go into your private room, and when you have shut your door, pray to your Father Who is hidden, and your Father, who sees in a hidden manner, will reward you openly.
|
|-
|7
|But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking.
|And when you do pray, don't use vain repetitions, the way those of other nations do. They think that they'll be heard if they use many words.
|
|-
|8
|Be not ye therefore like unto them: for your Father knoweth what things ye have need of, before ye ask him.
|So don't be like them. Your Father knows what things you need, before you ask Him.
|
|-
|9
|After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name.
|Therefore, pray this way: "Our Father, who is in heaven, let your Name be Holy.
|The Greek form '''αγιασθητω''' is in the third-person present imperative or ''jussive'' form. This is the equivalent of an English jussive subjunctive.
|-
|10
|Thy kingdom come. Thy will be done in earth, as it is in heaven.
|Let Your kingdom come. Let Your will be done on earth as it is done in heaven.
|Again, the jussive imperative form appears here, not the indicative.
|-
|11
|Give us this day our daily bread.
|Give us our daily bread today.
|In other words: see to our daily needs.
|-
|12
|And forgive us our debts, as we forgive our debtors.
|And forgive us of all our sins, just as we forgive those who sin against us.
|
|-
|13
|And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen.
|And do not lead us into testing, but keep us from the evil one. For yours is the kingdom, and the power, and the glory, forever. Amen.
|The Byzantine manuscripts add "For yours is the kingdom," etc. Other manuscripts omit this part.
|-
|14
|For if ye forgive men their trespasses, your heavenly Father will also forgive you:
|Because if you forgive men the wrongs they do, your heavenly Father will forgive you as well.
|
|-
|15
|But if ye forgive not men their trespasses, neither will your Father forgive your trespasses.
|But if you do not forgive men their wrongdoings, your Father will not forgive your wrongdoings either.
|
|-
|16
|Moreover when ye fast, be not, as the hypocrites, of a sad countenance: for they disfigure their faces, that they may appear unto men to fast. Verily I say unto you, They have their reward.
|Furthermore, when you fast, do not be gloomy, like the hypocrites. They like to disfigure their faces so that they appear to other people to be fasting. I tell you truly: they will get what's coming to them.
|
|-
|17
|But thou, when thou fastest, anoint thine head, and wash thy face;
|But you, when you fast, rub your head with oil, and wash your face,
|Anointment, or rubbing of the head with oil, was necessary in desert climates to hold the body water in.
|-
|18
|That thou appear not unto men to fast, but unto thy Father which is in secret: and thy Father, which seeth in secret, shall reward thee openly.
|so that you do not look like a man fasting to other men, but to your Father Who is hidden, and your Father, who sees in a hidden manner, will reward you openly.
|
|-
|19
|Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal:
|Don't store up treasures for yourselves on earth, where moths and rust make things unsightly and thieves break through and steal.
|
|-
|20
|But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal:
|But store up treasures for yourselves in heaven, where neither moth nor rust can disfigure and no thief can break in or steal.
|
|-
|21
|For where your treasure is, there will your heart be also.
|For where your treasure is, your heart will also be.
|
|-
|22
|The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light.
|The lamp of the body is the eye. So if your eye is single, then your whole body will be bright.
|
|-
|23
|But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness!
|But if your eye is evil, then your whole body will be dark. So if the light that is in you is dark, it is very dark indeed.
|
|-
|24
|No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.
|No one can serve two masters. He will either hate the one and love the other, or else hold to the one and treat the other with contempt. You cannot at the same time be a slave to God and wealth.
|
|-
|25
|Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment?
|For this reason I tell you: stop worrying about your life, and what you will eat [or drink], or for your body, or what you will wear. Isn't life more than about food, and the body more than about clothes?
|The Greek verb is a negation of a present imperative. Such a construct tells the reader to stop doing something that he is presently doing or in the habit of doing.
|-
|26
|Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they?
|Look at the birds in the sky. They neither sow nor reap nor gather into barns, but your heavenly Father feeds them. Aren't you much better than they are?
|
|-
|27
|Which of you by taking thought can add one cubit unto his stature?
|Who among you, by worrying about it, can add one foot to his height?
|
|-
|28
|And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin:
|And why do you worry about your clothes? Look at the lilies of the field, and how they grow. They don't work or spin.
|
|-
|29
|And yet I say unto you, That even Solomon in all his glory was not arrayed like one of these.
|And yet I tell you that even [[Solomon]] in all his glory was never clothed like one of these.
|
|-
|30
|Wherefore, if God so clothe the grass of the field, which to day is, and to morrow is cast into the oven, shall he not much more clothe you, O ye of little faith?
|So if God can thus clothe the grass of the field, which is here today and thrown into the oven tomorrow, will he not clothe you so much more, you who have so little faith?
|
|-
|31
|Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed?
|So stop worrying, and saying, "What shall we eat?" or "What shall we drink?" or "What shall we wear?"
|
|-
|32
|(For after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye have need of all these things.
|For the Gentiles seek after all these things, but your heavenly Father knows that you need all these things.
|
|-
|33
|But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.
|But first seek after the Kingdom of God, and His justice, and every one of these things will be added to you.
|
|-
|34
|Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof.
|So stop worrying about tomorrow, because tomorrow will worry about itself. The bad things that happen today are enough to worry about today.
|
|}

==Chapter 7==

{|class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|Judge not, that ye be not judged.
|Stop judging others, if you do not want to be judged.
|
|-
|2
|For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again.
|For with whatever judgment you judge, you will be judged, and with whatever measure you measure out to others, it will be measured to you.
|
|-
|3
|And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye?
|And why do you behold the mote in your brother's eye, and not consider the beam in your own eye?
|
|-
|4
|Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam is in thine own eye?
|Or how can you say to your brother, "Let me take the mote out of your eye", while a beam is in your own eye?
|
|-
|5
|Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother's eye.
|Hypocrite! Throw the beam out of your own eye first, and then you will see clearly to throw out the mote in your brother's eye.
|
|-
|6
|Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you.
|Stop giving holy things to the dogs, and throwing your pearls in front of pigs, if you don't want them to trample them underfoot, and turn against you and tear you apart.
|
|-
|7
|Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you:
|Ask, and it wiill be given to you; seek, and you will find; knock, and it will be opened to you.
|
|-
|8
|For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened.
|For everyone who asks, receives; he who seeks, finds; and to him who knocks, it is opened.
|
|-
|9
|Or what man is there of you, whom if his son ask bread, will he give him a stone?
|Or what man is there among you who, if his son asks for bread, will give him a stone?
|
|-
|10
|Or if he ask a fish, will he give him a serpent?
|Or if he asks for a fish, will give him a snake?
|
|-
|11
|If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask him?
|If you, then, being evili, know how to give good gifts to your children, how much more will your Father in heaven give good things to those who ask Him?
|
|-
|12
|Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets.
|So however you would want men to treat you, treat them the same way. The law and the prophets require this.
|
|-
|13
|Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat:
|Enter in at the narrow gate. The gate is wide, and the road broad, that leads to destruction, and many people go in that way,
|
|-
|14
|Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.
|because the gate and the road are narrow, that lead to life, and few people find it.
|
|-
|15
|Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves.
|Watch out for false prophets. They come to you in sheep's clothing, but inwardly they are ravenous wolves.
|
|-
|16
|Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles?
|You will know them by their fruits. Do men gather grapes from thorns, or figs from thistles?
|
|-
|17
|Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit.
|In fact every good makes good fruit, but a corrupt tree makes bad fruit.
|
|-
|18
|A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.
|A good tree cannot make bad fruit, nor a corrupt tree make good fruit.
|
|-
|19
|Every tree that bringeth not forth good fruit is hewn down, and cast into the fire.
|Every tree that does not make good fruit is cut down and thrown into the fire.
|
|-
|20
|Wherefore by their fruits ye shall know them.
|Therefore, by their fruits you will know them.
|
|-
|21
|Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.
|Not everyone who says to me, "Lord! Lord!" will enter into the Kingdom of heaven, but rather the one who does the will of My Father in heaven (will so enter).
|
|-
|22
|Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works?
|Many people will say to me in that day, "Lord! Lord! Haven't we told the future in Your Name? Haven't we thrown demons out of people in Your Name? Haven't we done wonderful works in Your Name?"
|
|-
|23
|And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.
|And then I will tell them plainly: "I never knew you. Get away from me, you who work lawlessness."
|
|-
|24
|Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock:
|So everyone who hears these things that I say, and does them, I will compare to a wise man, who built his house on a rock,
|
|-
|25
|And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock.
|and the rain came down, and the floods came, and the winds blew, and beat on that house, and it did not fall, because it was founded on rock.
|
|-
|26
|And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand:
|And everyone who hears these things that I say, and does not do them, will be compared to a foolish man, who built his house on sand,
|
|-
|27
|And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it.
|and the rain came down, and the floods came, and the winds blew, and beat on that house, and it fell, and fell with a great crash.
|
|-
|28
|And it came to pass, when Jesus had ended these sayings, the people were astonished at his doctrine:
|And it came to pass, when Jesus had finished talking, that the crowds were amazed at his teaching,
|
|-
|29
|For he taught them as one having authority, and not as the scribes.
|because when he taught them he spoke with and from authority, and not the way the scribes commonly taught them.
|
|}

==Chapter 8==

{|class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|When he was come down from the mountain, great multitudes followed him.
|When He had come down from the mountain, great crowds of people followed him.
|
|-
|2
|And, behold, there came a leper and worshipped him, saying, Lord, if thou wilt, thou canst make me clean.
|And then a leper came and fell down at His feet, saying, "Lord, if You are willing, You can make me clean."
|
|-
|3
|And Jesus put forth his hand, and touched him, saying, I will; be thou clean. And immediately his leprosy was cleansed.
|And He put out his hand, and touched him, and said, "I am willing. Be clean." And immediately the man's [[leprosy]] was cleansed.
|The [[leprosy]] in view here could be any of a number of contagious skin disorders common to the Middle East in that time, and not necessarily [[Hansen's Disease]] caused by ''Mycobacterium leprae''.
|-
|4
|And Jesus saith unto him, See thou tell no man; but go thy way, shew thyself to the priest, and offer the gift that Moses commanded, for a testimony unto them.
|And Jesus told him, "Don't breathe a word of this to anyone, but go, show yourself to the priest, and offer the sacrifice that Moses commanded as a testimony to them."
|Someone might occasionally find himself free of the particular skin disorder that fell under the general heading of "leprosy." Such a man was always supposed to offer a sacrificial animal to give thanks to God.
|-
|5
|And when Jesus was entered into Capernaum, there came unto him a centurion, beseeching him,
|And when Jesus had gone into Capernaum, a centurion came to him, begging him,
|A Roman centurion ([[Greek]] '''εκατονταρχ''', literally, "leader of a hundred") was the lowest-ranking commissioned officer in the Roman army. He commanded a century of troops, consisting typically of eighty fighting men and twenty auxiliaries.
|-
|6
|And saying, Lord, my servant lieth at home sick of the palsy, grievously tormented.
|and saying, "Lord, my servant is bedridden in my house, paralyzed and in great pain."
|
|-
|7
|And Jesus saith unto him, I will come and heal him.
|And Jesus told him, "I will come and heal him."
|
|-
|8
|The centurion answered and said, Lord, I am not worthy that thou shouldest come under my roof: but speak the word only, and my servant shall be healed.
|In answer, the centurion said, "Lord, I don't deserve to have you come under my roof. Just say the word, and my servant will be healed.
|
|-
|9
|For I am a man under authority, having soldiers under me: and I say to this man, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it.
|"For I am part of a chain of command, and I have soldiers under my command. I tell this man, "Go" and he goes, and another, "Come" and he comes, and my servant, "Do this," and he does it."
|
|-
|10
|When Jesus heard it, he marvelled, and said to them that followed, Verily I say unto you, I have not found so great faith, no, not in Israel.
|When Jesus heard that, he was amazed, and said to those that were following him, "I tell you truely, I have not found such great faith, even in [[Israel]].
|
|-
|11
|And I say unto you, That many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven.
|"And I tell you that many will come from east and west, and will sit down with [[Abraham]], and [[Isaac]], and [[Jacob]], in the Kingdom of heaven.
|
|-
|12
|But the children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth.
|"But the children of the Kingdom will be thrown out into outer darkness; there will be weeping and grinding of teeth."
|
|-
|13
|And Jesus said unto the centurion, Go thy way; and as thou hast believed, so be it done unto thee. And his servant was healed in the selfsame hour.
|And Jesus said to the centurion, "Go, and as you have believed, so let it be done for you." And his servant was healed in that very hour.
|
|-
|14
|And when Jesus was come into Peter's house, he saw his wife's mother laid, and sick of a fever.
|And when Jesus had come into Peter's house, he saw his wife's mother, bedridden and ill with fever.
|
|-
|15
|And he touched her hand, and the fever left her: and she arose, and ministered unto them.
|And He touched her hand, and the fever left her, and she got up and waited on them.
|
|-
|16
|When the even was come, they brought unto him many that were possessed with devils: and he cast out the spirits with his word, and healed all that were sick:
|That evening, they brought to Him many that were demon-oppressed, and He threw out the spirits with His word, and healed all the sick people,
|
|-
|17
|That it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare our sicknesses.
|so that this might be fulfilled that was spoken by [[Isaiah]] the prophet, who said, "He Himself took our infirmities, and bore our sicknesses."
|
|-
|18
|Now when Jesus saw great multitudes about him, he gave commandment to depart unto the other side.
|Now when Jesus saw great crowds of people around him, he gave orders to leave for the other side.
|
|-
|19
|And a certain scribe came, and said unto him, Master, I will follow thee whithersoever thou goest.
|And a certain scribe came, and told Him, "Master, I will follow you wherever you go."
|
|-
|20
|And Jesus saith unto him, The foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay his head.
|And Jesus told him, "[[Fox]]es have holes, and the birds of the sky have nests, but the Son of man has no place to rest His head."
|
|-
|21
|And another of his disciples said unto him, Lord, suffer me first to go and bury my father.
|And another of His pupils said to him, "Lord, first permit me to go to bury my father."
|
|-
|22
|But Jesus said unto him, Follow me; and let the dead bury their dead.
|But Jesus told him, "Follow Me, and let the dead bury their own."
|
|-
|23
|And when he was entered into a ship, his disciples followed him.
|And when He had gone into a boat, His pupils followed Him.
|This was a small fishing sloop, probably not more than fifteen feet from stem to stern.
|-
|24
|And, behold, there arose a great tempest in the sea, insomuch that the ship was covered with the waves: but he was asleep.
|And behold, a great storm arose on the lake, so much that the boat was swamped with the waves. But He was asleep.
|
|-
|25
|And his disciples came to him, and awoke him, saying, Lord, save us: we perish.
|And His pupils came to Him, and woke Him up, saying, "Lord, save us; we're dying!"
|
|-
|26
|And he saith unto them, Why are ye fearful, O ye of little faith? Then he arose, and rebuked the winds and the sea; and there was a great calm.
|And He said to them, "Why are you afraid, you of little faith?" Then He got up, and gave an order to the winds and the sea; and a great calm fell.
|
|-
|27
|But the men marvelled, saying, What manner of man is this, that even the winds and the sea obey him!
|But the men were amazed, saying, "What kind of Man is this? Even the winds and the sea obey Him!"
|
|-
|28
|And when he was come to the other side into the country of the Gergesenes, there met him two possessed with devils, coming out of the tombs, exceeding fierce, so that no man might pass by that way.
|And when He had come to the other side into the country of the Gadarenes, two demon-possessed men met Him, coming out of the tombs, so fierce that no man dared pass by that way.
|The Byzantine family renders this "Gergesenes." In fact, this was Gadite country, and so "Gadarene" is proper.
|-
|29
|And, behold, they cried out, saying, What have we to do with thee, Jesus, thou Son of God? art thou come hither to torment us before the time?
|And suddenly they cried out, saying, "What business do we have with You, Jesus, Son of God? Have you come here to torment us before the time?"
|All demons know that God will deal definitively with them eventually, and still they demand more time, as if they can possibly escape the judgment that will come to them.
|-
|30
|And there was a good way off from them an herd of many swine feeding.
|And a herd of many pigs was feeding a fair distance from them.
|
|-
|31
|So the devils besought him, saying, If thou cast us out, suffer us to go away into the herd of swine.
|So the demons begged Him, saying, "If you're going to throw us out, let us go away into the herd of pigs."
|
|-
|32
|And he said unto them, Go. And when they were come out, they went into the herd of swine: and, behold, the whole herd of swine ran violently down a steep place into the sea, and perished in the waters.
|And He said to them, "Go." And when they came out of the two men, they went into the herd of pigs. And the entire herd of pigs ran pell-mell down a steep bank into the sea, and drowned in the waters.
|
|-
|33
|And they that kept them fled, and went their ways into the city, and told every thing, and what was befallen to the possessed of the devils.
|And those who had been keeping the pigs ran away, and went back into the city, and told about everything that had happened, and what had happened to the formerly demon-possessed men.
|
|-
|34
|And, behold, the whole city came out to meet Jesus: and when they saw him, they besought him that he would depart out of their coasts.
|And then the entire city came out to meet Jesus, and when they saw Him, they begged Him to go away from their coasts.
|
|}

==Chapter 9==

{|class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|And he entered into a ship, and passed over, and came into his own city.
|And he boarded a boat, and crossed the lake, and came into his own city.
|
|-
|2
|And, behold, they brought to him a man sick of the palsy, lying on a bed: and Jesus seeing their faith said unto the sick of the palsy; Son, be of good cheer; thy sins be forgiven thee.
|And they brought to Him a paralyzed man, lying on a pallet. And Jesus, seeing their faith, said to the paralytic, "Son, cheer up; your sins are forgiven you."
|
|-
|3
|And, behold, certain of the scribes said within themselves, This man blasphemeth.
|And some of the scribes said among themselves, "This man is speaking blasphemy."
|
|-
|4
|And Jesus knowing their thoughts said, Wherefore think ye evil in your hearts?
|And Jesus, Who knew what they were thinking, said, "Why do you think evil in your hearts?
|
|-
|5
|For whether is easier, to say, Thy sins be forgiven thee; or to say, Arise, and walk?
|"For which would be easier to say: 'Your sins are forgiven you,' or 'Get up and walk'?
|
|-
|6
|But that ye may know that the Son of man hath power on earth to forgive sins, (then saith he to the sick of the palsy,) Arise, take up thy bed, and go unto thine house.
|"But so that you may know that the Son of man has the authority on earth to forgive sins..." Then he said to the paralyzed man, "Get up, take up your pallet, and go to your house."
|
|-
|7
|And he arose, and departed to his house.
|And he got up and went away to his house.
|
|-
|8
|But when the multitudes saw it, they marvelled, and glorified God, which had given such power unto men.
|But when the crowds saw it, they were very much afraid, and gave glory to God, Who had given power like that to men.
|The Byzantine family has the verb '''θαυμαζω''', which means, "I make someone say, 'Wow!'" But the best manuscripts say that the people in those crowds were afraid, not merely impressed with an amazing spectacle.
|-
|9
|And as Jesus passed forth from thence, he saw a man, named Matthew, sitting at the receipt of custom: and he saith unto him, Follow me. And he arose, and followed him.
|And as Jesus walked away from that place, he saw a man, Matthew by name, sitting in the tax office, and He said to him, "Follow Me." And he got up and followed Him.
|
|-
|10
|And it came to pass, as Jesus sat at meat in the house, behold, many publicans and sinners came and sat down with him and his disciples.
|And it came to pass, as He reclined to dine in the house, many tax-gatherers and sinners came and reclined with Him and His pupils.
|Men in those days did not ''sit'' down at the dinnertable; they ''lay'' down on couches set alongside the table, held themselves up on one elbow, and reached for their food.
|-
|11
|And when the Pharisees saw it, they said unto his disciples, Why eateth your Master with publicans and sinners?
|And when the [[Pharisees]] saw this, they said to His pupils, "Why is your Master eating with tax-gatherers and sinners?"
|[[Pharisees]] constantly held themselves "holier than" the rest of their society. Tax-gatherers were the lowest of the low in Jewish society, primarily on account of the methods they employed. They were not direct government employees, but were private collection agents, to whom the Romans "farmed out" the tax-collection task. This "farming-out" caused great controversy even in the Senate of Rome and was one of the sorest points of anti-Roman resentment among the Jews.
|-
|12
|But when Jesus heard that, he said unto them, They that be whole need not a physician, but they that are sick.
|But when Jesus heard that, He told them, "The well do not need to see the doctor, but the sick do.
|
|-
|13
|But go ye and learn what that meaneth, I will have mercy, and not sacrifice: for I am not come to call the righteous, but sinners to repentance.
|"But you go and learn what this means: 'I desire mercy, and not sacrifice.' For I haven't come here to call the just, but sinners to change their hearts."
|
|-
|14
|Then came to him the disciples of John, saying, Why do we and the Pharisees fast oft, but thy disciples fast not?
|Then some followers of John the Baptist came to him, saying, "Why do we and the Pharisees fast often, but Your students do not fast?"
|
|-
|15
|And Jesus said unto them, Can the children of the bridechamber mourn, as long as the bridegroom is with them? but the days will come, when the bridegroom shall be taken from them, and then shall they fast.
|And Jesus told them, "Can the members of the wedding party mourn, so long as the groom is with them? But a time will come when the groom will be taken from them, and then they will fast.
|
|-
|16
|No man putteth a piece of new cloth unto an old garment, for that which is put in to fill it up taketh from the garment, and the rent is made worse.
|"No man puts a piece of new cloth onto an old garment. What is put in to fill the tear takes something from the old garment, and the hole is torn even wider.
|
|-
|17
|Neither do men put new wine into old bottles: else the bottles break, and the wine runneth out, and the bottles perish: but they put new wine into new bottles, and both are preserved.
|Neither do men put freshly-squeezed grape juice into old skins; otherwise the skins break, the juice runs out, and the skins are ruined. Instead they put fresh juice into new skins, and both are preserved.
|The [[Greek]] word '''οινος''' means simply "the fruit of the vine." Wine in the modern sense of an [[alcoholic drink]] was not a common drink, especially among the Jews. Contrary to popular belief, connoisseurs of grape juice actively sought to stop it from fermenting and in fact had five different methods available to them to accomplish this.
|-
|18
|While he spake these things unto them, behold, there came a certain ruler, and worshipped him, saying, My daughter is even now dead: but come and lay thy hand upon her, and she shall live.
|While He was speaking these things to them, behold, a certain ruler came to Him, and fell down at His feet, saying, "My daughter is dead even now. But come and lay Your hand on her, and she will live."
|
|-
|19
|And Jesus arose, and followed him, and so did his disciples.
|And Jesus got up and followewd him, and so did His students.
|
|-
|20
|And, behold, a woman, which was diseased with an issue of blood twelve years, came behind him, and touched the hem of his garment:
|And behold, a woman, who had been hemorrhaging for twelve years, came behind Him, and touched the hem of His robe.
|
|-
|21
|For she said within herself, If I may but touch his garment, I shall be whole.
|For she said to herself, "If I could just touch His robe, I will be made well."
|
|-
|22
|But Jesus turned him about, and when he saw her, he said, Daughter, be of good comfort; thy faith hath made thee whole. And the woman was made whole from that hour.
|But Jesus turned around, and when He saw her, He said, "Daughter, take heart; your faith has made you well." And the woman was made well from that hour.
|
|-
|23
|And when Jesus came into the ruler's house, and saw the minstrels and the people making a noise,
|And when Jesus came to the ruler's house, and saw the [[music]]ians and the crowds making a scene,
|
|-
|24
|He said unto them, Give place: for the maid is not dead, but sleepeth. And they laughed him to scorn.
|He told them, "Give Me room. This young woman is not dead; she is asleep." And they laughed at Him scornfully.
|
|-
|25
|But when the people were put forth, he went in, and took her by the hand, and the maid arose.
|But when the crowds were put outside, He went in, and took her by the hand, and the young woman got up.
|
|-
|26
|And the fame hereof went abroad into all that land.
|And the news of this event went out into that entire land.
|
|-
|27
|And when Jesus departed thence, two blind men followed him, crying, and saying, Thou Son of David, have mercy on us.
|And when Jesus went away from that place, two blind men followed Him, crying out and saying, "Have mercy on us, Son of David!"
|
|-
|28
|And when he was come into the house, the blind men came to him: and Jesus saith unto them, Believe ye that I am able to do this? They said unto him, Yea, Lord.
|And when he had come into the house, the blind men came to Him. Jesus said to them, "Do you believe that I can do this?" They said to Him, "Yes, Lord."
|
|-
|29
|Then touched he their eyes, saying, According to your faith be it unto you.
|Then He touched their eyes, saying, "According to your faith, let it work out for you."
|
|-
|30
|And their eyes were opened; and Jesus straitly charged them, saying, See that no man know it.
|And their eyes were opened, and Jesus gave them strict orders, saying, "Don't let any man know anything about this."
|
|-
|31
|But they, when they were departed, spread abroad his fame in all that country.
|But they, when they had left, spread the news of him in that entire country.
|
|-
|32
|As they went out, behold, they brought to him a dumb man possessed with a devil.
|As they went out, some people brought to him a mute demon-possessed man.
|
|-
|33
|And when the devil was cast out, the dumb spake: and the multitudes marvelled, saying, It was never so seen in Israel.
|And when the demon was thrown out, the mute spoke. The crowds said, "Wow! Nothing like this has ever been seen in Israel!"
|
|-
|34
|But the Pharisees said, He casteth out devils through the prince of the devils.
|But the Pharisees said, "He throws out demons by calling upon the leader of demons."
|
|-
|35
|And Jesus went about all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness and every disease among the people.
|And Jesus went around to all the cities and towns, teaching in their synagogues, and preaching the Good News of the Kingdom, and healing every sickness and every disease among the people.
|
|-
|36
|But when he saw the multitudes, he was moved with compassion on them, because they fainted, and were scattered abroad, as sheep having no shepherd.
|But when He saw the crowds, He was moved with compassion for them, because they were worried, and were scattered about like sheep without a shepherd.
|
|-
|37
|Then saith he unto his disciples, The harvest truly is plenteous, but the labourers are few;
|Then He said to His students, "The harvest is truly bountiful, but the harvesters are few.
|
|-
|38
|Pray ye therefore the Lord of the harvest, that he will send forth labourers into his harvest.
|So pray to the Lord of the harvest, that He will send out workmen to gather in His harvest.
|
|}

[[Category:Conservative Bible]]

Matthew 1-9 (Translated)

2009-10-29T03:46:51Z

Cambrian: /* Chapter 1 */ copyedit 1:24

== Chapter 1 ==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|The book of the generation of Jesus Christ, the son of David, the son of Abraham.
|The ancestry of Jesus Christ, descendant of David, descendant of Abraham:
|"Descendant" is more accurate than "son."
|-
|2
|Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judas and his brethren;
|[[Abraham]] was the father of [[Isaac]], who was the father of [[Jacob]], who was the father of [[Judah]] and his brothers,
|The passive "was the father" emphasizes the ancestry.
|-
|3
|And Judas begat Phares and Zara of Thamar; and Phares begat Esrom; and Esrom begat Aram;
|And Judah was the father of [[Pharez]] and [[Zerah]] of [[Tamar]], and Pharez was the father of [[Hezron]], and Esrom was the father of [[Ram]],
|Original Hebrew transliterations are given here, with links to their biographies. The Greek versions of the names appeared in the [[Septuagint]].
|-
|4
|And Aram begat Aminadab; and Aminadab begat Naasson; and Naasson begat Salmon;
|and Ram was the father of [[Amminadab]], and Amminadab was the father of [[Nahson]], and Naason was the father of [[Salmon (Bible)|Salmon]],
|
|-
|5
|And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse;
|And Salmon was the father of [[Boaz]] (whose mother was [[Rahab]]), and Boaz was the father of [[Obed]] (whose mother was [[Ruth]]), and Obed was the father of [[Jesse]],
|
|-
|6
|And Jesse begat David the king; and David the king begat [[Solomon of her that had been the wife of Urias;
|And Jesse was the father of King [[David]], and King David was the father of [[Solomon]] (whose mother was the former wife of Uriah),
|
|-
|7
|And Solomon begat Roboam; and Roboam begat Abia; and Abia begat Asa;
|And [[Solomon]] was the father of [[Rehoboam]], and Rehoboam was the father of [[Abijah]], and Abijah was the father of [[Asa]],
|
|-
|8
|And Asa begat Josaphat; and Josaphat begat Joram; and Joram begat Ozias;
|And [[Asa]] was the father of [[Jehoshaphat]], and Jehoshaphat was the father of [[Jehoram]], and Jehoram was the father of [[Uzziah]],
|King Jehoram was ''not'' the father of Uzziah, but rather was his great-grandfather. Kings [[Joash]] and [[Amaziah]] are left out because they were unworthy of being remembered. Joash killed [[High Priest]] [[Zachariah I]], and Amaziah "did right,...but not with a whole heart."
|-
|9
|And Ozias begat Joatham; and Joatham begat Achaz; and Achaz begat Ezekias;
|And Uzziah was the father of [[Jotham]], and Jotham was the father of [[Jehoahaz I|Ahaz]], and Achaz was the father of [[Hezekiah]],
|The inclusion of King Ahaz is truly remarkable, considering Ahaz' less-than-honorable history.
|-
|10
|And Ezekias begat Manasses; and Manasses begat Amon; and Amon begat Josias;
|And Hezekiah was the father of [[Manasseh King of Judah|Manasseh]], and Manasseh was the father of [[Amon]], and Amon was the father of [[Josiah]],
|Hezekiah and Josiah were the two finest reformers in the entire king list of the [[Kingdom of Judah]]
|-
|11
|And Josias begat Jechonias and his brethren, about the time they were carried away to Babylon:
|And Josiah was the father of [[Jehoiachin|Jeconiah]] and his brothers, at the time of the exile in Babylon,
|Kings [[Jehoahaz II]] and [[Jehoiakim]] are left out, as is Jeconiah's uncle [[Zedekiah]].
|-
|12
|And after they were brought to Babylon, Jechonias begat Salathiel; and Salathiel begat Zorobabel;
|And after the exile in Babylon, Jeconiah became the father of Salathiel, and Salathial was the father of [[Zerubbabel]],
|"Zorobabel" and "Zerubabel" are two equally valid pronunciations of this Hebrew name. Zerubbabel was governor of what became the Judea Province of the Persian Empire under King [[Darius I]] and his successors.
|-
|13
|And Zorobabel begat Abiud; and Abiud begat Eliakim; and Eliakim begat Azor;
|And Zerubbabel was the father of Abihud, and Abihud was the father of Eliakim, and Eliakim was the father of Azor,
|
|-
|14
|And Azor begat Sadoc; and Sadoc begat Achim; and Achim begat Eliud;
|And Azor was the father of Zadoc, and Zadoc was the father of Achim, and Achim was the father of Eliud,
|
|-
|15
|And Eliud begat Eleazar; and Eleazar begat Matthan; and Matthan begat Jacob;
|And Eliud was the father of Eleazar, and Eleazar was the father of Matthan, and Matthan was the father of Jacob,
|
|-
|16
|And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ.
|And Jacob was the father of [[Joseph of Nazareth|Joseph]], the husband of Mary, whose child was [[Jesus Christ]].
|The preceding lineage establishes the legal claim that Jesus has to the throne of King David, consistent with a specific promise that God made to King David that a king would inherit his title and rule the world forever.
|-
|17
|So all the generations from Abraham to David are fourteen generations; and from David until the carrying away into Babylon are fourteen generations; and from the carrying away into Babylon unto Christ are fourteen generations.
|So it was fourteen generations from Abraham to King David, and fourteen generations from King David until the exile in Babylon, and fourteen generations from the exile until Jesus Christ.
|These are fourteen generations chosen for special memory. In fact, the generations from David to the exile number seventeen. Three of the Kings of Judah are left out because they were unworthy; they are [[Joash]], [[Amaziah]], and [[Jehoiakim]].
|-
|18
|Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost.
|The birth of Jesus Christ happened this way: His mother, Mary, was engaged to Jospeh, but before they were married, she became pregnant with the child of the Divine Guide.
|In ancient Judea, an engagement was a legal obligation much stronger than a modern "engagement." The only cause sufficient to break an engagement was immoral behavior by one party or the other. In this case, Mary was found to be pregnant, and that was considered evidence of [[adultery]] by her. (Joseph did not yet know the circumstances of the pregnancy; he would find that out later.)

The [[Greek]] phrase '''πνευμα αγιος''' (Pneuma hagios) literally means "Holy Breath." However, '''πνευμα''' also means a class of being not having a body, and usually having a certain amount of power. "Divine Guide" is descriptive of the function of this Entity.
|-
|19
|Then Joseph her husband, being a just man, and not willing to make her a publick example, was minded to put her away privily.
|Jospeh was a righteous husband and thus did not want to publicly shame her, so he decided to divorce her privately.
|This emphasizes that Joseph is right to object to suspected adultery, but that even in these circumstances, divorce is a last option. Furthermore, "divorce" in this context is the breaking of an engagement, and the voiding of an obligation to marry the girl. Joseph could have insisted on a making a public example (δειγματίσαι) of Mary, but was righteous (δίκαιος) and did not wish to put Mary through that.
|-
|20
|But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost.
|While he thought about this, the angel of the Lord appeared to him in a dream, saying "Joseph, son of David, do not fear to take Mary as a wife, because her pregnancy is due to the Divine Guide.
|Joseph discovers that the cause of the pregnancy is ''not'' adultery, as he had feared.
|-
|21
|And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins.
|And she shall bring forth a son, who you must name Jesus, for he will save his people from their sins."
|The name ''Jesus'' ([[Hebrew]]: '''ישןע''', ''Yeshua''; [[Greek]] '''Ιησους''') literally means "[[God]] saves."
|-
|22
|Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying,
|This entire affair happened in order to fulfill the spoken word from the Lord, through the prophet ([[Isaiah]]), which states:
|
|-
|23
|Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us.
|"A virgin shall be pregnant, and give birth to a son, who will be named Emmanuel," which means "God is with us."
|{{Bible ref|book=Isaiah|chap=7|verses=14}}, originally in the [[Septuagint]].
|-
|24
|Then Joseph being raised from sleep did as the angel of the Lord had bidden him, and took unto him his wife:
|Therefore, when Joseph woke up, he did as the angel of the Lord had instructed him, and wed Mary.
|
|-
|25
|And knew her not till she had brought forth her firstborn son: and he called his name JESUS.
|And did not consumate the marriage until she bore her son, who Jospeh named Jesus.
|
|}

== Chapter 2 ==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|Now when Jesus was born in Bethlehem of Judaea in the days of Herod the king, behold, there came wise men from the east to Jerusalem,
|When Jesus was born in [[Bethlehem]] in [[Judea]], during the reign of King [[Herod]], ''a number of'' astrologers came to [[Jerusalem]] from the east.
|These astrologers, or "wise men," were learned men, schooled in [[astrology]] and dream interpretation. The Greek manuscript literally calls them "mages," but no evidence exists that any of them practiced sorcery, thaumaturgy, or any similar art. Their number is ''not'' given in any extant manuscript. They brought three categories of gifts (see below), but they were ''not'' three in number and probably were a much larger party.
|-
|2
|Saying, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him.
|They asked, "where is the child who was born as the King of the Jews? We saw his star in the eastern sky, and we came here to worship him."
|The star was probably the [[planet]] [[Jupiter]], which in the year of their trip (probably 1 BC) had made its every-twelve-year apparent reversal of course and had conjoined three times with [[Regulus]], the "King Star," also known as Alpha Leonis because it is the brightest star in the constellation Leo, meaning [[lion]]. The lion has always been a symbol of [[Judah]], his tribe, and the kingdom that bore his name under King David (for seven years) and the successors of Solomon.
|-
|3
|When Herod the king had heard these things, he was troubled, and all Jerusalem with him.
|When King Herod heard these things, he was agitated, as was all of Jerusalem.
|
|-
|4
|And when he had gathered all the chief priests and scribes of the people together, he demanded of them where Christ should be born.
|So he gathered all the leading priests and the scribes, and demanded that they tell him where Christ would be born.
|Herod probably summoned the members of the [[Sanhedrin]] and interrogated them.
|-
|5
|And they said unto him, In Bethlehem of Judaea: for thus it is written by the prophet,
|And they said to him, "He will be born in Bethlehem which is in Judea, in fulfillment of the prophecy, which states:
|
|-
|6
|And thou Bethlehem, in the land of Juda, art not the least among the princes of Juda: for out of thee shall come a Governor, that shall rule my people Israel.
|"You, Bethlehem, in the land of Judah, are not the least of the provinces of Judah, for out of you shall come a King who shall rule all Israel."
|
|-
|7
|Then Herod, when he had privily called the wise men, inquired of them diligently what time the star appeared.
|Then Herod spoke privately with his astrologers and carefully asked them when the star would appear which would announce Christ's birth.
|
|-
|8
|And he sent them to Bethlehem, and said, Go and search diligently for the young child; and when ye have found him, bring me word again, that I may come and worship him also.
|So he sent them to Bethlehem with the instructions, "Go, and search diligently for the baby, and when you have found him, tell me, so that I can come and worship him."
|
|-
|9
|When they had heard the king, they departed; and, lo, the star, which they saw in the east, went before them, till it came and stood over where the young child was.
|When they had heard the King's instructions, they departed, and followed the star which they saw in the east until it stood over where the infant was.
|
|-
|10
|When they saw the star, they rejoiced with exceeding great joy.
|When they saw the star, they felt the greatest joy.
|
|-
|11
|And when they were come into the house, they saw the young child with Mary his mother, and fell down, and worshipped him: and when they had opened their treasures, they presented unto him gifts; gold, and frankincense, and myrrh.
|And when they went into the house, they saw the infant with his mother Mary, and they fell down and worshiped him. And they opened their bags and presented Him gifts of [[gold]], [[incense]], and oil of [[myrrh]].
|Matt 2:11 specifies frankincense and myrrh. Each of the gifts given to Jesus has a special significance. Gold has always been the metal of royalty, and emphasizes Christ's Kingship. Frankincense has always found use as a natural wound healer, and myrrh has always been used as a preservative used in funeral preparations. Thus frankincense and myrrh prefigure Christ's ministry of healing (spiritual as well as physical) and His death and Resurrection.
|-
|12
|And being warned of God in a dream that they should not return to Herod, they departed into their own country another way.
|God warned these men in a dream that they should not return to King Herod, so they went to their own country by an alternate route.
|That God gave the warning directly is an assumption. That God was ''instrumental'' in the giving of that warning is certainly a safe assumption.
|-
|13
|And when they were departed, behold, the angel of the Lord appeareth to Joseph in a dream, saying, Arise, and take the young child and his mother, and flee into Egypt, and be thou there until I bring thee word: for Herod will seek the young child to destroy him.
|Once they had departed, the angel of the Lord appeared to Joseph in a dream, saying, "Take the young child and his mother, and flee to Egypt, and stay there until I tell you otherwise: for King Herod will be searching for the infant to kill him."
|
|-
|14
|When he arose, he took the young child and his mother by night, and departed into Egypt:
|When he woke up, he took the infant and his mother that night and fled to Egypt.
|
|-
|15
|And was there until the death of Herod: that it might be fulfilled which was spoken of the Lord by the prophet, saying, Out of Egypt have I called my son.
|There they stayed until the death of Herod, so that the words of the Lord's prophet would be fulfilled, which said "Out of Egypt have I beckoned my son."
|
|-
|16
|Then Herod, when he saw that he was mocked of the wise men, was exceeding wroth, and sent forth, and slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under, according to the time which he had diligently inquired of the wise men.
|Herod was very angry when he saw the astrologers had deceived him. He gave orders than all infants two years old and younger in Bethlehem and the neighboring coastlines be killed, as this would assuredly kill any infant born at the time the astrologers had told him.
|
|-
|17
|Then was fulfilled that which was spoken by Jeremy the prophet, saying,
|This is how the prophecy of Jeremy was fulfilled, which said,
|
|-
|18
|In Rama was there a voice heard, lamentation, and weeping, and great mourning, Rachel weeping for her children, and would not be comforted, because they are not.
|"In Rama a weeping and mourning voice was heard, for Rachel wept for her children, and could not be comforted, because they are not alive."
|This verse directly quotes the [[Septuagint]].
|-
|19
|But when Herod was dead, behold, an angel of the Lord appeareth in a dream to Joseph in Egypt,
|When Herod died, an angel of the Lord appeared in a dream to Joseph, who was in Egypt.
|[[Herod]] probably died in 1 BC.
|-
|20
|Saying, Arise, and take the young child and his mother, and go into the land of Israel: for they are dead which sought the young child's life.
|And the angel said, "Rise, and take the infant and His mother, and go to Israel, for those who sought to kill Him are dead."
|
|-
|21
|And he arose, and took the young child and his mother, and came into the land of Israel.
|So he rose, and took the infant and His mother, and went to [[Israel]].
|
|-
|22
|But when he heard that Archelaus did reign in Judaea in the room of his father Herod, he was afraid to go thither: notwithstanding, being warned of God in a dream, he turned aside into the parts of Galilee:
|When he heard that Archelaus reigned in Judea as successor to his father Herod, Joseph was afraid to go there, but on Gods instructions, he entered into the region around Galiliee,
|
|-
|23
|And he came and dwelt in a city called Nazareth: that it might be fulfilled which was spoken by the prophets, He shall be called a Nazarene.
|and settled in a city called [[Nazareth]]. This fulfilled the prophecy, "He shall be called a Nazarene."
|
|}

== Chapter 3 ==

{|class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|In those days came John the Baptist, preaching in the wilderness of Judaea,
|In those times there was a man called [[John the Baptist]], who preached in the deserts of [[Judea]].
|Literally, "John the Baptizer."
|-
|2
|And saying, Repent ye: for the kingdom of heaven is at hand.
|He would say, "You must repent, for the kingdom of heaven is near!"
|The Greek verb '''μετανοεω''' literally means "I change my mind." Repentance means a change of heart and mind, and a turning away from a prior path.
|-
|3
|For this is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.
|John the Baptist was the man prophesied by [[Isaiah]], who spoke of "the voice of a man crying out in the desert, 'Prepare the path of the Lord!'"
|
|-
|4
|And the same John had his raiment of camel's hair, and a leathern girdle about his loins; and his meat was locusts and wild honey.
|John the Baptists clothes were made of camel's hair and a leather belt, and he ate [[grasshopper]]s and wild [[honey]].
|"Locusts" refers to a swarm of any of various grass-eating insects, most commonly the [[grasshopper]], but also (in America) the [[cicada]]. "Wild honey" is honey taken from any hive that is not specifically maintained. These descriptions of the clothing and diet of John the Baptist emphasize his character as an outdoorsman, "roughing it" and living quite literally off the land.
|-
|5
|Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan,
|And many citizens of Jerusalem, and of all the neighboring regions, went out to John the Baptist
|
|-
|6
|And were baptized of him in Jordan, confessing their sins.
|and were baptized by him in the Jordan river as they confessed their sins.
|"Baptism" literally means washing by total body immersion.
|-
|7
|But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come?
|When John saw how many Pharisees and Sadducees came to be baptized by him, he said to them, "You jerks! Who has warned you to flee from the ''divine'' sentence that's coming ''to you''?
|The phrase '''Γεννηματα εχιδνων''', "sons of snakes," is an insult, akin to "sons of (female dogs)" or "bastards" or simply "jerks."

The word rendered "wrath" is '''οργη''', which refers to the attitude of a magistrate before whom a convict appears for sentencing. In this context, they are clearly attempting to flee from God's justice by baptism. John finds this richly ironic, because he knows that Pharisees and Sadducees would be united in their "citified" contempt of him, because he's a roughneck who doesn't "dress properly," and everyone in Jerusalem surely knows it.
|-
|8
|Bring forth therefore fruits meet for repentance:
|"''If you want to escape that fate,'' show ''in your lives'' fruits that deserve to be called fruits of repentance.
|
|-
|9
|And think 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.
|"Do not think to yourself, 'We have [[Abraham]] as our patriarch, ''and are saved on that account''." For I tell you now that God could make these stones into children of Abraham ''if He wanted to''."
|God is no Respecter of persons, or of their races or national or clannish origins.
|-
|10
|And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire.
|"Already the axe is about to fall on the roots of the trees. So every tree that does not bring forth good fruit will be cut down and thrown into the fire.
|
|-
|11
|I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire:
|On the one hand, I baptize you with water, as you repent: but on the other hand he who will come after me is far mightier, and I don't deserve to carry his shoes. He will immerse you in the Divine Guide, and in fire.
|
|-
|12
|Whose fan is in his hand, and he will throughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire.
|His winnowing shovel is in his hand, and he will rid his threshing-floor ''of all impure elements'', and gather his wheat into his barn; and he will burn the chaff with a fire that cannot be quenched.
|The Greek word '''ασβεστος''', meaning "unquenchable", survives as the term [[asbestos]], a mineral once prized as a flame-retardant.
|-
|13
|Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him.
|Now Jesus came from Galilee to Jordan, to be baptized by John.
|
|-
|14
|But John forbad him, saying, I have need to be baptized of thee, and comest thou to me?
|But John begged him to stop, saying, "No, I need to be baptized by you, not you by me."
|
|-
|15
|And Jesus answering said unto him, Suffer it to be so now: for thus it becometh us to fulfil all righteousness. Then he suffered him.
|And Jesus in answer said to him, "Allow yourself to baptize me, for it is necessary and proper." So John allowed it.
|
|-
|16
|And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him:
|And Jesus, once he was baptized, rose out of the water and the heavens opened for him, and the spirit of God descended like a dove upon him.
|
|-
|17
|And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased.
|And a voice spoke from heaven, saying, "This my beloved Son, with whom I am very pleased."
|
|}

== Chapter 4 ==

{|class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|Then was Jesus led up of the Spirit into the wilderness to be tempted of the devil.
|Then the Divine Guide led Jesus into the desert to be tested by the Slanderer.
|The word traditionally rendered "to tempt" means "to test," as an engineer will test a new material or assembly, often "to failure." This was Jesus' Final Examination.

The Greek word '''διαβουλος''' literally means "slanderer". The traditional rendition, "devil," is a contraction of the Greek word.

|-
|1b
|Then was Jesus led up of the Spirit into the wilderness to be tempted of the devil.
|Then Jesus was lead by the Holy Spirit into the desert to be tried by the Devil.
|The Aramaic (Syriac) Peshitta provides understanding and is important not only because if is the first translation after the Greek original but also because it captures the "aramaisms in the original
Greek and as some have pointed out, either orally or written, it provides the Aramaic sources from which the Original Greek, that is the earliest we have, might be a translation and reworking.

"Spirit" in Greek, "Holy Spirit" in Aramaic ( Ruha d Qudsha)

Important to leave as the Greek has it the passive. "Jesus was led"
|-
|2
|And when he had fasted forty days and forty nights, he was afterward an hungred.
|And after having fasted for 40 days and nights, Jesus was very hungry.
|
|-
|2b
|And when he had fasted forty days and forty nights, he was afterward an hungred.
|And after having fasted for 40 days and nights, Jesus began to be hungry
|Greek and Syriac strongly imply that Jesus felt no hunger until the end of the 40 days and nights of fast.
|-
|3
|And when the tempter came to him, he said, If thou be the Son of God, command that these stones be made bread.
|And the tester (Satan) came to him and said, "If you are truly the Son of God, order that these rocks be made into food".
|
|-
|3b
|And when the tempter came to him, he said, If thou be the Son of God, command that these stones be made bread.
|And the Tempter came to him and said, "If you are the Son of God, command that these stones become bread".
|"eipe" say, literally say. Less literally but better English, "tell" these stones to become bread. Then Jesus would have been told by the Devil to speak to the stones. I think that the KJV "command" is the best.
|-
|4
|But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.
|But Jesus said in answer, "Scripture says: The life of Man is not just about consuming food, but about consuming the message of God".
|Satan suggests that Jesus should be an economic Messiah. Jesus rejects this, saying that taking God's message to heart is more important even than the daily diet.
|-
|4b
|But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.
|But Jesus answered and said, It is written, "Man does not live by bread alone, but also by every word coming from the mouth of God
|The solemn and sonorous Biblical "answered and said" is proliptic and should be retained. It is there to tell us that we are about to hear Holy Writ. "It is written", is literal , understandable , and Hebraic all at once.
|-
|5
|Then the devil taketh him up into the holy city, and setteth him on a pinnacle of the temple,
|Then the slanderer took him into the holy city, and stood him up on the pinnacle of the [[Temple of Jerusalem|Temple]].
|
|-
|5b
|Then the devil taketh him up into the holy city, and setteth him on a pinnacle of the temple,
|Then the Devil took Him into the Holy City, and set Him on the parapet of the Temple.
|
|-
|6
|And saith unto him, If thou be the Son of God, cast thyself down: for it is written, He shall give his angels charge concerning thee: and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone.
|And he told him, "If you are the Son of God, throw yourself down. Scripture says, ''does it not'', 'He shall give His Messengers a responsibility concerning You, and will carry You in their hands to prevent You from ''so much as'' striking Your foot against a stone.'"
|The word '''αγγελος''' literally means "messenger."
|-
|6b
|And saith unto him, If thou be the Son of God, cast thyself down: for it is written, He shall give his angels charge concerning thee: and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone.
|The Devil said to Him, "If you are the Son of God, throw yourself down. Yes, it is written, "Concerning you, He will command His angels and they will bear you up in their hands so that not even your foot will hit rock. "
|
|-
|7
|Jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God.
|Jesus told him, "Scripture also says, 'Do not put the Lord your God to the test.'"
|God will provide Divine protection up to a point, but to rely on Him to bail one out of the consequences of bad judgment is bad form. In fact, Satan suggests that Jesus be a magical or wonder-working Messiah, and Jesus rejects that advice as well.
|-
|7b
|Jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God.
|Jesus said to him, "Again, it is written, Do not tempt the Lord your God."
|
|-
|8
|Again, the devil taketh him up into an exceeding high mountain, and sheweth him all the kingdoms of the world, and the glory of them;
|Again the slanderer took Him up to an extremely tall mountain, and showed him all the nation-states of the world and ''all'' their glory,
|The [[Greek]] word '''βασιλεια''', a kingdom, is rendered "nation-state" here because it can stand for any nation-state having any form of government. Representative republics were not known at the time that the Evangelists and Apostles wrote, though they had been known earlier. All heads-of-state with whom these writers were familiar held titles that would translate today as "king" or "emperor." But when Satan shows Jesus all the nation-states of the world, he does not limit this vision only to those nation-states known to the Evangelists, or even only to those nation-states then existing. Rather, Satan demonstrates all nation-states, past, present, and future, as if to say that the governments of men have always been Satan's to bestow on anyone. Such is the measure of Satan's incomparable pride.
|-
|8b
|Again, the devil taketh him up into an exceeding high mountain, and sheweth him all the kingdoms of the world, and the glory of them;
|And again the the Devil took Him up a very high mountain, and showed him all the kingdoms of the world with all their magnificence
|
|-
|9
|And saith unto him, All these things will I give thee, if thou wilt fall down and worship me.
|and told him, "I will give You all these things, if You will fall down and worship me."
|Satan now offers Jesus the chance to be a political Messiah, One Who uses raw political power.
|-
|9b
|And saith unto him, All these things will I give thee, if thou wilt fall down and worship me.
|He said to Him, "I will give You all these things, if You will prostrate yourself and worship me."
|
|-
|10
|Then saith Jesus unto him, Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.
|Then Jesus told him, "Get away from me, Satan. Scripture says, 'You shall worship the Lord your God, and serve Him alone.'"
|
|-
|10b
|Then saith Jesus unto him, Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.
|Then Jesus said to him, "Go, Satan! For it is written, 'You shall worship the Lord your God, and Him alone shall you serve.'"
|
|-
|11
|Then the devil leaveth him, and, behold, angels came and ministered unto him.
|Then the slanderer left Him, and suddenly messengers ''of God'' came and waited on Him.
|The word used is '''διακονεω''', which means "I wait on someone like a table waiter." From this root comes the Greek word '''διακονος''' a table waiter, which survives today as the word ''[[deacon]]''.
|-
|11b
|Then the devil leaveth him, and, behold, angels came and ministered unto him.
|Then, when the Devil left Him, the angels came and served Him.
|the "behold" asking us to see, and we do and we see, after the Devil has left, or as he is leaving, the angels, in their turn, are coming in.

|-
|12
|Now when Jesus had heard that John was cast into prison, he departed into Galilee;
|Now when Jesus had heard that John had been arrested, he went away into [[Galilee]];
|
|-
|13
|And leaving Nazareth, he came and dwelt in Capernaum, which is upon the sea coast, in the borders of Zabulon and Nephthalim:
|And leaving Nazareth, he came and settled in Capernaum, which is on the seacoast, near the border between the ''tribal lands of'' Zebulun and Naphthali,
|
|-
|14
|That it might be fulfilled which was spoken by Esaias the prophet, saying,
|in order that the words might be fulfilled that were spoken by [[Isaiah]] the [[prophet]], who said,
|
|-
|15
|The land of Zabulon, and the land of Nephthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles;
|"The land of Zebulun, and the land of Naphthali, by the way of the sea, beyond the Jordan River, Galilee of the Gentiles;
|The [[Greek]] word '''εθνοι''', "nations," is rendered "Gentiles" from the [[Latin]] ''gens, gentis'' meaning "the nation", or more literally, "the clan."
|-
|16
|"The people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up.
|"The people that sat in darkness saw a great light; and to them that sat in the region and shadow of death light has dawned."
|
|-
|17
|From that time Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand.
|From that moment Jesus began to preach, and to say, "Change your hearts, for the kingdom of heaven is at hand."
|Here the Greek word '''βασιλεια''' is properly rendered "kingdom" because [[God]] is, always was, and always will be, a King in the truest sense of that word.
|-
|18
|And Jesus, walking by the sea of Galilee, saw two brethren, Simon called Peter, and Andrew his brother, casting a net into the sea: for they were fishers.
|Now Jesus, as He walked by the sea of Galilee, saw two brothers, Simon, called Peter, and his brother Andrew, as they were casting a net into the sea, for they were fishermen.
|This sea is known today as Lake Tiberias. The name ''Peter'' means "rock."
|-
|19
|And he saith unto them, Follow me, and I will make you fishers of men.
|And he told them, "Follow Me, and I will make you fishers of men."
|
|-
|20
|And they straightway left their nets, and followed him.
|And immediately they left their fishing nets behind and followed Him.
|
|-
|21
|And going on from thence, he saw other two brethren, James the son of Zebedee, and John his brother, in a ship with Zebedee their father, mending their nets; and he called them.
|And going on from that place, He saw two other brothers, James son of Zebedee, and his brother John, in a boat with their father Zebedee, mending their nets; and He called them.
|
|-
|22
|And they immediately left the ship and their father, and followed him.
|And immediately they left the boat and their father, and followed Him.
|
|-
|23
|And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of sickness and all manner of disease among the people.
|And Jesus traveled throughout the whole of Galilee, teaching in their synagogues and preaching the gospel of the Kingdom, and healing every kind of chronic illness and every kind of germ among the people.
|
|-
|24
|And his fame went throughout all Syria: and they brought unto him all sick people that were taken with divers diseases and torments, and those which were possessed with devils, and those which were lunatick, and those that had the palsy; and he healed them.
|And the news of him spread throughout the whole of [[Syria]] (Province), and ''people'' brought to him the sick people having various diseases and torments, all demon-oppressed people, and mentally disturbed people, and paralyzed people, and He healed them.
|The [[Greek]] word '''σεληνιαζομαι''' means "I am struck by the [[moon]]." This was the popularly suspected cause of most mental disturbance in those times. Here Matthew clearly distinguishes between ordinary mental illness and oppression or possession by demons.
|-
|25
|And there followed him great multitudes of people from Galilee, and from Decapolis, and from Jerusalem, and from Judaea, and from beyond Jordan.
|And great crowds of people followed Him from Galilee, and from Decapolis, and from [[Jerusalem]] and [[Judea]] and from the far side of the Jordan River.
|
|}

== Chapter 5 ==

{|class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|And seeing the multitudes, he went up into a mountain: and when he was set, his disciples came unto him:
|Now when He saw the crowds, He went up into a mountain, and when he had taken His seat , His pupils came to Him.
|The [[Greek]] word '''μαθητης''' means a pupil or student.
|-
|1b
|And seeing the multitudes, her went up into a mountain: and when he was set, his disciples came unto him:
|After seeing the masses before Him, he ascended the Mountain, then He sat down*[to be foot-noted at bottom]. Those who were learning from Him, came to Him
|What would have been understood by the original hearers and readers of Gospel of Matthew - Jesus was the fulfiller and then the displacer of Moses, viewing the crowd, as Moses did, Jesus ascended (dignified reminiscent of the Original Event, and when He got to the top, He SAT DOWN. That is mentioned, seemingly unimportant but actually very important. "Sitting down" was the 1st century act which meant "assumning authority". That is why there was a "seat of Moses" in the synagogue which Jesus said the Pharasees were presently occupying (that is why also the early bishops were represented as sitting with their clergy around them). His Learners - Talmidim (thus the Syriac and Hebrew behind the Greek Mathntns. Talmidim/mathntns does not really mean "pupil" which to the modern ear brings in "classroom", but rather followers or learners by seeing and hearing and doing - apprentices, if you will) came to him.
|-
|2
|And he opened his mouth, and taught them, saying,
|Then he opened His mouth and taught them, saying:
|
|-
|2b
|And he opened his mouth, and taught them, saying,
|He began His Torah*[to be foot-noted at bottom] to them, then, and said:
| Jesus would have had to "open His mouth" in order for him "to say", but it was important to put it this way to thrust the reader to the sonorous solemnity of the Scriptures Va Ya'an vaYomer = He responded (when it was really not a response) and said. What they heard, so the original readers of the Gospel of Matthew would have now learned by this preface, is the new Torah from the One who was greater than Moses, having taken his place on "the mountain" ("mountain" here has an article - "the" precisely because it is specified, though unnamed, in contradistinction to the Mt. Sinai of Moses). The Gospel of Luke has the "sermon" on the plain while Matthew has it on the mountain. Both are correct as it is a plain going on up to the top of a mount on the north shore of the Lake. But Matthew chooses to call it "mountain" precisely because he is presenting the greater than Moses. The hearers and readers of the Gospel of Matthew would not be surprised then to hear later on in the "Sermon on the Mount" (better it be called " The Torah of the Messiah" or the "Law of the Kingdom"), " You have heard it said...but I say to you..." They would understand that the displacer and surpasser of Moses was getting the Torah directly from the Father, and no more would they have need of the line of rabbis and teachers to go back to the time of Moses. Somehow what the original readers and hearers of the Gospel would have understood must come through in the modern language. How that can be done is both an art and a miracle.
|-
|3
|Blessed are the poor in spirit: for theirs is the kingdom of heaven.
|Blessed are the poor in spirit, for theirs is the Kingdom of heaven.
|The [[Greek]] word '''μακαριος''', "blessed," comes from '''μη''' (not) and the root '''καρ-''' which connotes being cut off. Thus when Jesus says that people are blessed, He means that they will not be cut off from God.

The Greek word '''ουρανος''', literally "sky", is always rendered in the plural. (In the Old Testament it was rendered in the Hebrew dual number.)
|-
|3b
|Blessed are the poor in spirit: for theirs is the kingdom of heaven.
|So truly blessed are those that are not full of the themselves. The Kingdom of heaven is theirs.
|Here and in the rest of the "beatitudes", blessed is a good translation but behind the makarios is the ASHRAIcem, ASHRAIhem of the Hebrew rather than barukh. Ashrai is used for the palpable and overflowwing blessing and presence of God rather than the consecratory state, The root of ashrai is used for "happiness" Change in word order for the this and the rest of beatitudes is permitted by grammar and brings the true and unexpected reversal which is the teaching of Christ.
|-
|4
|Blessed are they that mourn: for they shall be comforted.
|Blessed are the sad, for they shall be comforted.
|
|-
|4b
|Blessed are they that mourn: for they shall be comforted.
|So truly blessed those that are grief-stricken. They will be comforted.
|
|-
|5
|Blessed are the meek: for they shall inherit the earth.
|Blessed are the meek, for they shall inherit the earth.
|
|-
|5b
|Blessed are the meek: for they shall inherit the earth.
|So truly blessed are the meek. They are the ones to inherit the earth.
|
|-
|6
|Blessed are they which do hunger and thirst after righteousness: for they shall be filled.
|Blessed are they that hunger and thirst for justice, for they shall be satisfied.
|The use of the Greek accusative case connotes persons who actively do and pursue justice in their daily living.
|-
|6b
|Blessed are they which do hunger and thirst after righteousness: for they shall be filled.
|So truly blessed are those that hunger and thirst to see righteousness done. They will have their fill.
|
|-
|7
|Blessed are the merciful: for they shall obtain mercy.
|Blessed are the merciful, for they shall receive mercy.
|
|-
|7b
|Blessed are the merciful: for they shall obtain mercy.
|So truly blessed are those that are merciful. Mercy will come to them.
|
|-
|8
|Blessed are the pure in heart: for they shall see God.
|Blessed are the clean in heart, for they shall see God.
|The [[Greek]] word '''καθαρος''' means "clean." The English word ''pure'' has its roots in metallurgy and connotes a refined metal element separated in a furnace. That metaphor is used elsewhere in Scripture, but not here.
|-
|8b
|Blessed are the pure in heart: for they shall see God.
|So truly blesssed are the pure of heart. They will see God.
|
|-
|9
|Blessed are the peacemakers: for they shall be called the children of God.
|Blessed are the peacemakers, for they shall be called the children of God.
|
|-
|9b
|Blessed are the peacemakers: for they shall be called the children of God.
|So truly blessed are the Makers of Peace. It is Children of God that they will be called.
|developed from the Scripture and current in the 1st cent. and common in the synagogual liturgy - "The One who makes Peace in His Heights, He will make Peace upon us." As God is called according to this His quality, so those who follow Him in this, will also be called, a new name - "Children of God"

|-
|10
|Blessed are they which are persecuted for righteousness' sake: for theirs is the kingdom of heaven.
|Blessed are they that are persecuted for the sake of justice, for theirs is the Kingdom of heaven.
|The Greek preposition '''ενεκεν''', used with the ablative, means "for the sake of." Here Matthew refers to those who suffer for the cause of justice, whereas before he referred to those who sought to deal justly themselves.
|-
|11
|Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake.
|Blessed are you, when ''men'' shall denounce you, and persecute you, and say everything evil against you (falsely), for My sake.
|Some Greek manuscripts omit the word translated as "falsely."
|-
|12
|Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you.
|Rejoice, and be very glad, because your reward is great in heaven: because they persecuted the prophets that came before you in the same manner.
|
|-
|13
|Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men.
|You are the salt of the earth. But if the salt has become bland, what shall it be salted with? It is then good for nothing, and fit only to be thrown out and trodden underfoot by men.
|
|-
|14
|Ye are the light of the world. A city that is set on an hill cannot be hid.
|You are the light of the world. A city cannot be hidden if it stands on a hill.
|
|-
|15
|Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house.
|And men do not light a candle and put it under a bushel basket, but on a candlestick; and it shines on everyone in the house.
|
|-
|16
|Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.
|Let your light shine in this manner in front of people, so that they may see your good works and give glory to your Father in heaven.
|
|-
|17
|Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil.
|Do not think that I have come to tear down the law or the prophets. I have not come to tear these things down, but rather to fulfil them.
|
|-
|18
|For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.
|For I tell you truly: Until heaven and earth, not one iota nor one prime-mark shall pass from the law, in any way, shape or form, until everything is fulfilled.
|The Greek letter ''iota'' derives from the [[Hebrew]] '''י''' or ''yod'', commonly called a "jot" on account of its small size. The phrase "one iota" survives today in common English and means exactly what it meant to St. Matthew: a tiny amount.

The prime-mark is the [[Hebrew]] ''gerash'', called '''κεραια''' or ''keraia'' in Greek; this was called a "tittle" in Elizabethan [[English]]. The ''gerash'', or the double-prime called ''gershayim'' (dual number), appeared often in Hebrew manuscripts to distinguish numbers (written with ordinary alphabetic letters) from regular text.
|-
|19
|Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.
|And so if any person breaks even one of the least of these commandments, and shall so instruct others, that person shall be called the least in the Kingdom of heaven: but any person who does and teaches the commandments, shall be called great in the Kingdom of heaven.
|
|-
|20
|For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.
|For I tell you that unless your justification exceeds the justification of the scribes and the Pharisees, you cannot enter the Kingdom of heaven under any circumstances.
|The manner of that justification will be explained later. Jesus makes a point of setting the bar higher than any man can scale by relying on his own strength.
|-
|21
|Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment:
|You have heard that it was said in ancient times, "You shall not commit murder," and anyone guilty of committing murder would be liable for trial.
|The Greek verb '''φονευω''' literally means "I commit murder." Therefore, murder is specifically in view here.
|-
|22
|But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire.
|But I tell you that any person who is angry with his brother shall be liable for trial, and anyone who says to his brother, "Airhead!" shall be liable to be brought before the council, but whoever says, "Moron!" shall be liable for the fire of hell.
|The Byzantine family of manuscripts, that form the basis of the [[Textus Receptus]], add the word '''εικη''' or ''eiki'', which means "without proper cause." But whether Jesus would necessarily recognize such a thing as a good cause to stay angry with someone is an open question.
|-
|23
|Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee;
|So if you are bringing your gift to the altar, that your brought has something against you,
|
|-
|24
|Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift.
|leave your gift in front of the alter, go away, reconcile yourself to your brother first, and then come and offer your gift.
|One does not offer gifts to God while harboring anger in one's heart; such behavior is dishonoring to God and therefore frowned upon.
|-
|25
|Agree with thine adversary quickly, whiles thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison.
|Be on good terms with your adversary quickly, while you are with him on the road; otherwise he might sometime deliver you to the judge, who will deliver you to the bailiff, and you find yourself thrown into prison.
|The Greek word '''υπηρετης''' or ''hyperetis'' means an attendant; the attendant of a judge would be called a bailiff.
|-
|26
|Verily I say unto thee, Thou shalt by no means come out thence, till thou hast paid the uttermost farthing.
|I tell you truly: you shall not come out of that prison until you have paid back the last quarter-penny.
|The Greek word '''κοδραντης''' referred to the Roman ''quadrans'', the smallest coin in the Roman coinage system. The British quarter-penny coin once called a "farthing" was the best equivalent in King James' day.
|-
|27
|Ye have heard that it was said by them of old time, Thou shalt not commit adultery:
|You have heard that they said, "Do not commit adultery."
|
|-
|28
|But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart.
|But I tell you that any man who looks at a woman with desire has already committed adultery with her in his heart.
|
|-
|29
|And if thy right eye offend thee, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell.
|But if your right eye causes you to stumble, take it out and throw it away from you: for it is better for you to have one of your body parts perish than that the whole body be thrown into hell.
|
|-
|30
|And if thy right hand offend thee, cut if off, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell.
|And if your right hand causes you to stumble, cut it off and throw it away from you: for it is better for you to have one of your body parts perish than that the whole body be thrown into hell.
|
|-
|31
|It hath been said, Whosoever shall put away his wife, let him give her a writing of divorcement:
|It has been said, "Any man who divorces his wife should give her a bill of divorcement."
|
|-
|32
|But I say unto you, That whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery: and whosoever shall marry her that is divorced committeth adultery.
|But I say to you that any man who divorces his wife, ''or fails to marry his betrothed'' for any reason other than improper conduct on her part, causes her to commit adultery; and any person who marries a divorced woman commits adultery.
|In ancient [[Judaism|Jewish]] custom, betrothal was as binding as was actual marriage, in the same way that "earnest money contracts" are binding on would-be buyers and sellers of real estate. The only recognized grounds for not "closing the sale," that is, proceeding with the wedding, was improper conduct by the wife before the date of the wedding. Because Matthew, a Jew, was writing to Jews, he included this exception. Luke, who wrote primarily to Gentiles, did not need to, because Gentiles had no such custom as a binding betrothal.
|-
|33
|Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths:
|Again you have heard that it was said in ancient times, "Do not swear falsely, but keep before the Lord any oath that you do swear."
|
|-
|34
|But I say unto you, Swear not at all; neither by heaven; for it is God's throne:
|But I tell you: don't swear at all, neither by heaven, the throne of God;
|
|-
|35
|Nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King.
|nor by the earth, His footstool; nor by [[Jerusalem]], the city of the great King,
|
|-
|36
|Neither shalt thou swear by thy head, because thou canst not make one hair white or black.
|nor by your head, because you cannot make one hair white or black.
|
|-
|37
|But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil.
|But let your word be a simple "Yes" or "No." Anything more than that comes from evil.
|
|-
|38
|Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth:
|You have heard that it was said, "An eye for an eye, and a tooth for a tooth."
|This was the original ''lex talionis'' and was given to restrain the retaliator from exacting a revenge greater than the original wrong.
|-
|39
|But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also.
|But I tell you: Don't ''be quick to'' stand against evil. To whomever hits you on the right cheek, turn the other cheek to him also.
|
|-
|40
|And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also.
|And if any person sues you in a court of law, and takes your coat from you, let him have your cloak as well.
|
|-
|41
|And whosoever shall compel thee to go a mile, go with him twain.
|And if anyone compels you to go a mile with him, go with him two miles.
|A Roman infantryman stationed in the provinces might compel a non-citizen of Rome to carry his backpack for him for one Roman mile, under Roman law and regulation. Jesus urges His followers, in this and other cases, to offer double what another person demands.
|-
|42
|Give to him that asketh thee, and from him that would borrow of thee turn not thou away.
|Give to anyone who asks, and don't turn away from anyone who wants to borrow from you.
|
|-
|43
|Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy.
|You have heard that it was said, "Love your neighbor, and disregard your enemy."
|The Greek word '''μισεω''' generally means "I disregard someone." The word connotes not wasting the effort of thought on the other person, rather than cultivating an attitude of anger. Again, Jesus is about to set an even higher standard of human behavior.
|-
|44
|But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you;
|But I tell you: Love your enemies, bless them who curse you, do good to those who disregard you, and pray for those who treat you spitefully and persecute you,
|Many Greek manuscripts mention only the first and fourth parts of the above, but all four are mutually consistent.
|-
|45
|That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.
|so that you may be the children of your Father in heaven. He makes His sun to rise on the evil and the good, and sends rain on the just and on the unjust.
|If God is no Respecter of persons in this regard, then what right have we to impose a sanction that God Himself does not impose?
|-
|46
|For if ye love them which love you, what reward have ye? do not even the publicans the same?
|Because if you love them who love you, what reward do you have? Don't even tax collectors do the same thing?
|
|-
|47
|And if ye salute your brethren only, what do ye more than others? do not even the publicans so?
|And if you exchange polite greetings only with your brothers, what are you doing, any more than others do? Don't even tax-collectors behave this way?
|
|-
|48
|Be ye therefore perfect, even as your Father which is in heaven is perfect.
|You should therefore be perfect, even as your Father Who is in heaven is perfect.
|The word translated "perfect" is the Greek '''τελειος''' or ''teleios'', which comes from the root '''τελε-''' meaning far, or at the end. The "perfect person" would be a finished work, having no room for improvement. Jesus necessarily sets the bar high, and encourages His followers to jump as high as they can. But only His substitutionary sacrifice will, in the end, complete the work for anyone.
|}

==Chapter 6==

{|class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|Take heed that ye do not your alms before men, to be seen of them: otherwise ye have no reward of your Father which is in heaven.
|Be careful not to perform your acts of charity in front of men, in order to be a spectacle before them; otherwise you will have no reward from your Father in heaven.
|
|-
|2
|Therefore when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have their reward.
|So when you do your duty, do not sound a trumpet before you, the way the hypocrites do in the synagogues and in the streets, so that they may have glory from men. I tell you truly: they will get what's coming to them.
|
|-
|3
|But when thou doest alms, let not thy left hand know what thy right hand doeth:
|But when you do your duties, don't let your left hand know what your right hand is doing,
|
|-
|4
|That thine alms may be in secret: and thy Father which seeth in secret himself shall reward thee openly.
|so that your acts of charity may be hidden, and your Father, who sees in a hidden way Himself, will reward you openly.
|
|-
|5
|And when thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward.
|And when you pray, don't be like the hypocrites. They love to pray when standing in the synagogues and in the street corners, so that they may be seen by men. I tell you truly: They will get what's coming to them.
|
|-
|6
|But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly.
|But you, when you pray, go into your private room, and when you have shut your door, pray to your Father Who is hidden, and your Father, who sees in a hidden manner, will reward you openly.
|
|-
|7
|But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking.
|And when you do pray, don't use vain repetitions, the way those of other nations do. They think that they'll be heard if they use many words.
|
|-
|8
|Be not ye therefore like unto them: for your Father knoweth what things ye have need of, before ye ask him.
|So don't be like them. Your Father knows what things you need, before you ask Him.
|
|-
|9
|After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name.
|Therefore, pray this way: "Our Father, who is in heaven, let your Name be Holy.
|The Greek form '''αγιασθητω''' is in the third-person present imperative or ''jussive'' form. This is the equivalent of an English jussive subjunctive.
|-
|10
|Thy kingdom come. Thy will be done in earth, as it is in heaven.
|Let Your kingdom come. Let Your will be done on earth as it is done in heaven.
|Again, the jussive imperative form appears here, not the indicative.
|-
|11
|Give us this day our daily bread.
|Give us our daily bread today.
|In other words: see to our daily needs.
|-
|12
|And forgive us our debts, as we forgive our debtors.
|And forgive us of all our sins, just as we forgive those who sin against us.
|
|-
|13
|And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen.
|And do not lead us into testing, but keep us from the evil one. For yours is the kingdom, and the power, and the glory, forever. Amen.
|The Byzantine manuscripts add "For yours is the kingdom," etc. Other manuscripts omit this part.
|-
|14
|For if ye forgive men their trespasses, your heavenly Father will also forgive you:
|Because if you forgive men the wrongs they do, your heavenly Father will forgive you as well.
|
|-
|15
|But if ye forgive not men their trespasses, neither will your Father forgive your trespasses.
|But if you do not forgive men their wrongdoings, your Father will not forgive your wrongdoings either.
|
|-
|16
|Moreover when ye fast, be not, as the hypocrites, of a sad countenance: for they disfigure their faces, that they may appear unto men to fast. Verily I say unto you, They have their reward.
|Furthermore, when you fast, do not be gloomy, like the hypocrites. They like to disfigure their faces so that they appear to other people to be fasting. I tell you truly: they will get what's coming to them.
|
|-
|17
|But thou, when thou fastest, anoint thine head, and wash thy face;
|But you, when you fast, rub your head with oil, and wash your face,
|Anointment, or rubbing of the head with oil, was necessary in desert climates to hold the body water in.
|-
|18
|That thou appear not unto men to fast, but unto thy Father which is in secret: and thy Father, which seeth in secret, shall reward thee openly.
|so that you do not look like a man fasting to other men, but to your Father Who is hidden, and your Father, who sees in a hidden manner, will reward you openly.
|
|-
|19
|Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal:
|Don't store up treasures for yourselves on earth, where moths and rust make things unsightly and thieves break through and steal.
|
|-
|20
|But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal:
|But store up treasures for yourselves in heaven, where neither moth nor rust can disfigure and no thief can break in or steal.
|
|-
|21
|For where your treasure is, there will your heart be also.
|For where your treasure is, your heart will also be.
|
|-
|22
|The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light.
|The lamp of the body is the eye. So if your eye is single, then your whole body will be bright.
|
|-
|23
|But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness!
|But if your eye is evil, then your whole body will be dark. So if the light that is in you is dark, it is very dark indeed.
|
|-
|24
|No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.
|No one can serve two masters. He will either hate the one and love the other, or else hold to the one and treat the other with contempt. You cannot at the same time be a slave to God and wealth.
|
|-
|25
|Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment?
|For this reason I tell you: stop worrying about your life, and what you will eat [or drink], or for your body, or what you will wear. Isn't life more than about food, and the body more than about clothes?
|The Greek verb is a negation of a present imperative. Such a construct tells the reader to stop doing something that he is presently doing or in the habit of doing.
|-
|26
|Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they?
|Look at the birds in the sky. They neither sow nor reap nor gather into barns, but your heavenly Father feeds them. Aren't you much better than they are?
|
|-
|27
|Which of you by taking thought can add one cubit unto his stature?
|Who among you, by worrying about it, can add one foot to his height?
|
|-
|28
|And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin:
|And why do you worry about your clothes? Look at the lilies of the field, and how they grow. They don't work or spin.
|
|-
|29
|And yet I say unto you, That even Solomon in all his glory was not arrayed like one of these.
|And yet I tell you that even [[Solomon]] in all his glory was never clothed like one of these.
|
|-
|30
|Wherefore, if God so clothe the grass of the field, which to day is, and to morrow is cast into the oven, shall he not much more clothe you, O ye of little faith?
|So if God can thus clothe the grass of the field, which is here today and thrown into the oven tomorrow, will he not clothe you so much more, you who have so little faith?
|
|-
|31
|Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed?
|So stop worrying, and saying, "What shall we eat?" or "What shall we drink?" or "What shall we wear?"
|
|-
|32
|(For after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye have need of all these things.
|For the Gentiles seek after all these things, but your heavenly Father knows that you need all these things.
|
|-
|33
|But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.
|But first seek after the Kingdom of God, and His justice, and every one of these things will be added to you.
|
|-
|34
|Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof.
|So stop worrying about tomorrow, because tomorrow will worry about itself. The bad things that happen today are enough to worry about today.
|
|}

==Chapter 7==

{|class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|Judge not, that ye be not judged.
|Stop judging others, if you do not want to be judged.
|
|-
|2
|For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again.
|For with whatever judgment you judge, you will be judged, and with whatever measure you measure out to others, it will be measured to you.
|
|-
|3
|And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye?
|And why do you behold the mote in your brother's eye, and not consider the beam in your own eye?
|
|-
|4
|Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam is in thine own eye?
|Or how can you say to your brother, "Let me take the mote out of your eye", while a beam is in your own eye?
|
|-
|5
|Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother's eye.
|Hypocrite! Throw the beam out of your own eye first, and then you will see clearly to throw out the mote in your brother's eye.
|
|-
|6
|Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you.
|Stop giving holy things to the dogs, and throwing your pearls in front of pigs, if you don't want them to trample them underfoot, and turn against you and tear you apart.
|
|-
|7
|Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you:
|Ask, and it wiill be given to you; seek, and you will find; knock, and it will be opened to you.
|
|-
|8
|For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened.
|For everyone who asks, receives; he who seeks, finds; and to him who knocks, it is opened.
|
|-
|9
|Or what man is there of you, whom if his son ask bread, will he give him a stone?
|Or what man is there among you who, if his son asks for bread, will give him a stone?
|
|-
|10
|Or if he ask a fish, will he give him a serpent?
|Or if he asks for a fish, will give him a snake?
|
|-
|11
|If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask him?
|If you, then, being evili, know how to give good gifts to your children, how much more will your Father in heaven give good things to those who ask Him?
|
|-
|12
|Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets.
|So however you would want men to treat you, treat them the same way. The law and the prophets require this.
|
|-
|13
|Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat:
|Enter in at the narrow gate. The gate is wide, and the road broad, that leads to destruction, and many people go in that way,
|
|-
|14
|Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.
|because the gate and the road are narrow, that lead to life, and few people find it.
|
|-
|15
|Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves.
|Watch out for false prophets. They come to you in sheep's clothing, but inwardly they are ravenous wolves.
|
|-
|16
|Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles?
|You will know them by their fruits. Do men gather grapes from thorns, or figs from thistles?
|
|-
|17
|Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit.
|In fact every good makes good fruit, but a corrupt tree makes bad fruit.
|
|-
|18
|A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.
|A good tree cannot make bad fruit, nor a corrupt tree make good fruit.
|
|-
|19
|Every tree that bringeth not forth good fruit is hewn down, and cast into the fire.
|Every tree that does not make good fruit is cut down and thrown into the fire.
|
|-
|20
|Wherefore by their fruits ye shall know them.
|Therefore, by their fruits you will know them.
|
|-
|21
|Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.
|Not everyone who says to me, "Lord! Lord!" will enter into the Kingdom of heaven, but rather the one who does the will of My Father in heaven (will so enter).
|
|-
|22
|Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works?
|Many people will say to me in that day, "Lord! Lord! Haven't we told the future in Your Name? Haven't we thrown demons out of people in Your Name? Haven't we done wonderful works in Your Name?"
|
|-
|23
|And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.
|And then I will tell them plainly: "I never knew you. Get away from me, you who work lawlessness."
|
|-
|24
|Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock:
|So everyone who hears these things that I say, and does them, I will compare to a wise man, who built his house on a rock,
|
|-
|25
|And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock.
|and the rain came down, and the floods came, and the winds blew, and beat on that house, and it did not fall, because it was founded on rock.
|
|-
|26
|And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand:
|And everyone who hears these things that I say, and does not do them, will be compared to a foolish man, who built his house on sand,
|
|-
|27
|And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it.
|and the rain came down, and the floods came, and the winds blew, and beat on that house, and it fell, and fell with a great crash.
|
|-
|28
|And it came to pass, when Jesus had ended these sayings, the people were astonished at his doctrine:
|And it came to pass, when Jesus had finished talking, that the crowds were amazed at his teaching,
|
|-
|29
|For he taught them as one having authority, and not as the scribes.
|because when he taught them he spoke with and from authority, and not the way the scribes commonly taught them.
|
|}

==Chapter 8==

{|class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|When he was come down from the mountain, great multitudes followed him.
|When He had come down from the mountain, great crowds of people followed him.
|
|-
|2
|And, behold, there came a leper and worshipped him, saying, Lord, if thou wilt, thou canst make me clean.
|And then a leper came and fell down at His feet, saying, "Lord, if You are willing, You can make me clean."
|
|-
|3
|And Jesus put forth his hand, and touched him, saying, I will; be thou clean. And immediately his leprosy was cleansed.
|And He put out his hand, and touched him, and said, "I am willing. Be clean." And immediately the man's [[leprosy]] was cleansed.
|The [[leprosy]] in view here could be any of a number of contagious skin disorders common to the Middle East in that time, and not necessarily [[Hansen's Disease]] caused by ''Mycobacterium leprae''.
|-
|4
|And Jesus saith unto him, See thou tell no man; but go thy way, shew thyself to the priest, and offer the gift that Moses commanded, for a testimony unto them.
|And Jesus told him, "Don't breathe a word of this to anyone, but go, show yourself to the priest, and offer the sacrifice that Moses commanded as a testimony to them."
|Someone might occasionally find himself free of the particular skin disorder that fell under the general heading of "leprosy." Such a man was always supposed to offer a sacrificial animal to give thanks to God.
|-
|5
|And when Jesus was entered into Capernaum, there came unto him a centurion, beseeching him,
|And when Jesus had gone into Capernaum, a centurion came to him, begging him,
|A Roman centurion ([[Greek]] '''εκατονταρχ''', literally, "leader of a hundred") was the lowest-ranking commissioned officer in the Roman army. He commanded a century of troops, consisting typically of eighty fighting men and twenty auxiliaries.
|-
|6
|And saying, Lord, my servant lieth at home sick of the palsy, grievously tormented.
|and saying, "Lord, my servant is bedridden in my house, paralyzed and in great pain."
|
|-
|7
|And Jesus saith unto him, I will come and heal him.
|And Jesus told him, "I will come and heal him."
|
|-
|8
|The centurion answered and said, Lord, I am not worthy that thou shouldest come under my roof: but speak the word only, and my servant shall be healed.
|In answer, the centurion said, "Lord, I don't deserve to have you come under my roof. Just say the word, and my servant will be healed.
|
|-
|9
|For I am a man under authority, having soldiers under me: and I say to this man, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it.
|"For I am part of a chain of command, and I have soldiers under my command. I tell this man, "Go" and he goes, and another, "Come" and he comes, and my servant, "Do this," and he does it."
|
|-
|10
|When Jesus heard it, he marvelled, and said to them that followed, Verily I say unto you, I have not found so great faith, no, not in Israel.
|When Jesus heard that, he was amazed, and said to those that were following him, "I tell you truely, I have not found such great faith, even in [[Israel]].
|
|-
|11
|And I say unto you, That many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven.
|"And I tell you that many will come from east and west, and will sit down with [[Abraham]], and [[Isaac]], and [[Jacob]], in the Kingdom of heaven.
|
|-
|12
|But the children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth.
|"But the children of the Kingdom will be thrown out into outer darkness; there will be weeping and grinding of teeth."
|
|-
|13
|And Jesus said unto the centurion, Go thy way; and as thou hast believed, so be it done unto thee. And his servant was healed in the selfsame hour.
|And Jesus said to the centurion, "Go, and as you have believed, so let it be done for you." And his servant was healed in that very hour.
|
|-
|14
|And when Jesus was come into Peter's house, he saw his wife's mother laid, and sick of a fever.
|And when Jesus had come into Peter's house, he saw his wife's mother, bedridden and ill with fever.
|
|-
|15
|And he touched her hand, and the fever left her: and she arose, and ministered unto them.
|And He touched her hand, and the fever left her, and she got up and waited on them.
|
|-
|16
|When the even was come, they brought unto him many that were possessed with devils: and he cast out the spirits with his word, and healed all that were sick:
|That evening, they brought to Him many that were demon-oppressed, and He threw out the spirits with His word, and healed all the sick people,
|
|-
|17
|That it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare our sicknesses.
|so that this might be fulfilled that was spoken by [[Isaiah]] the prophet, who said, "He Himself took our infirmities, and bore our sicknesses."
|
|-
|18
|Now when Jesus saw great multitudes about him, he gave commandment to depart unto the other side.
|Now when Jesus saw great crowds of people around him, he gave orders to leave for the other side.
|
|-
|19
|And a certain scribe came, and said unto him, Master, I will follow thee whithersoever thou goest.
|And a certain scribe came, and told Him, "Master, I will follow you wherever you go."
|
|-
|20
|And Jesus saith unto him, The foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay his head.
|And Jesus told him, "[[Fox]]es have holes, and the birds of the sky have nests, but the Son of man has no place to rest His head."
|
|-
|21
|And another of his disciples said unto him, Lord, suffer me first to go and bury my father.
|And another of His pupils said to him, "Lord, first permit me to go to bury my father."
|
|-
|22
|But Jesus said unto him, Follow me; and let the dead bury their dead.
|But Jesus told him, "Follow Me, and let the dead bury their own."
|
|-
|23
|And when he was entered into a ship, his disciples followed him.
|And when He had gone into a boat, His pupils followed Him.
|This was a small fishing sloop, probably not more than fifteen feet from stem to stern.
|-
|24
|And, behold, there arose a great tempest in the sea, insomuch that the ship was covered with the waves: but he was asleep.
|And behold, a great storm arose on the lake, so much that the boat was swamped with the waves. But He was asleep.
|
|-
|25
|And his disciples came to him, and awoke him, saying, Lord, save us: we perish.
|And His pupils came to Him, and woke Him up, saying, "Lord, save us; we're dying!"
|
|-
|26
|And he saith unto them, Why are ye fearful, O ye of little faith? Then he arose, and rebuked the winds and the sea; and there was a great calm.
|And He said to them, "Why are you afraid, you of little faith?" Then He got up, and gave an order to the winds and the sea; and a great calm fell.
|
|-
|27
|But the men marvelled, saying, What manner of man is this, that even the winds and the sea obey him!
|But the men were amazed, saying, "What kind of Man is this? Even the winds and the sea obey Him!"
|
|-
|28
|And when he was come to the other side into the country of the Gergesenes, there met him two possessed with devils, coming out of the tombs, exceeding fierce, so that no man might pass by that way.
|And when He had come to the other side into the country of the Gadarenes, two demon-possessed men met Him, coming out of the tombs, so fierce that no man dared pass by that way.
|The Byzantine family renders this "Gergesenes." In fact, this was Gadite country, and so "Gadarene" is proper.
|-
|29
|And, behold, they cried out, saying, What have we to do with thee, Jesus, thou Son of God? art thou come hither to torment us before the time?
|And suddenly they cried out, saying, "What business do we have with You, Jesus, Son of God? Have you come here to torment us before the time?"
|All demons know that God will deal definitively with them eventually, and still they demand more time, as if they can possibly escape the judgment that will come to them.
|-
|30
|And there was a good way off from them an herd of many swine feeding.
|And a herd of many pigs was feeding a fair distance from them.
|
|-
|31
|So the devils besought him, saying, If thou cast us out, suffer us to go away into the herd of swine.
|So the demons begged Him, saying, "If you're going to throw us out, let us go away into the herd of pigs."
|
|-
|32
|And he said unto them, Go. And when they were come out, they went into the herd of swine: and, behold, the whole herd of swine ran violently down a steep place into the sea, and perished in the waters.
|And He said to them, "Go." And when they came out of the two men, they went into the herd of pigs. And the entire herd of pigs ran pell-mell down a steep bank into the sea, and drowned in the waters.
|
|-
|33
|And they that kept them fled, and went their ways into the city, and told every thing, and what was befallen to the possessed of the devils.
|And those who had been keeping the pigs ran away, and went back into the city, and told about everything that had happened, and what had happened to the formerly demon-possessed men.
|
|-
|34
|And, behold, the whole city came out to meet Jesus: and when they saw him, they besought him that he would depart out of their coasts.
|And then the entire city came out to meet Jesus, and when they saw Him, they begged Him to go away from their coasts.
|
|}

==Chapter 9==

{|class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|And he entered into a ship, and passed over, and came into his own city.
|And he boarded a boat, and crossed the lake, and came into his own city.
|
|-
|2
|And, behold, they brought to him a man sick of the palsy, lying on a bed: and Jesus seeing their faith said unto the sick of the palsy; Son, be of good cheer; thy sins be forgiven thee.
|And they brought to Him a paralyzed man, lying on a pallet. And Jesus, seeing their faith, said to the paralytic, "Son, cheer up; your sins are forgiven you."
|
|-
|3
|And, behold, certain of the scribes said within themselves, This man blasphemeth.
|And some of the scribes said among themselves, "This man is speaking blasphemy."
|
|-
|4
|And Jesus knowing their thoughts said, Wherefore think ye evil in your hearts?
|And Jesus, Who knew what they were thinking, said, "Why do you think evil in your hearts?
|
|-
|5
|For whether is easier, to say, Thy sins be forgiven thee; or to say, Arise, and walk?
|"For which would be easier to say: 'Your sins are forgiven you,' or 'Get up and walk'?
|
|-
|6
|But that ye may know that the Son of man hath power on earth to forgive sins, (then saith he to the sick of the palsy,) Arise, take up thy bed, and go unto thine house.
|"But so that you may know that the Son of man has the authority on earth to forgive sins..." Then he said to the paralyzed man, "Get up, take up your pallet, and go to your house."
|
|-
|7
|And he arose, and departed to his house.
|And he got up and went away to his house.
|
|-
|8
|But when the multitudes saw it, they marvelled, and glorified God, which had given such power unto men.
|But when the crowds saw it, they were very much afraid, and gave glory to God, Who had given power like that to men.
|The Byzantine family has the verb '''θαυμαζω''', which means, "I make someone say, 'Wow!'" But the best manuscripts say that the people in those crowds were afraid, not merely impressed with an amazing spectacle.
|-
|9
|And as Jesus passed forth from thence, he saw a man, named Matthew, sitting at the receipt of custom: and he saith unto him, Follow me. And he arose, and followed him.
|And as Jesus walked away from that place, he saw a man, Matthew by name, sitting in the tax office, and He said to him, "Follow Me." And he got up and followed Him.
|
|-
|10
|And it came to pass, as Jesus sat at meat in the house, behold, many publicans and sinners came and sat down with him and his disciples.
|And it came to pass, as He reclined to dine in the house, many tax-gatherers and sinners came and reclined with Him and His pupils.
|Men in those days did not ''sit'' down at the dinnertable; they ''lay'' down on couches set alongside the table, held themselves up on one elbow, and reached for their food.
|-
|11
|And when the Pharisees saw it, they said unto his disciples, Why eateth your Master with publicans and sinners?
|And when the [[Pharisees]] saw this, they said to His pupils, "Why is your Master eating with tax-gatherers and sinners?"
|[[Pharisees]] constantly held themselves "holier than" the rest of their society. Tax-gatherers were the lowest of the low in Jewish society, primarily on account of the methods they employed. They were not direct government employees, but were private collection agents, to whom the Romans "farmed out" the tax-collection task. This "farming-out" caused great controversy even in the Senate of Rome and was one of the sorest points of anti-Roman resentment among the Jews.
|-
|12
|But when Jesus heard that, he said unto them, They that be whole need not a physician, but they that are sick.
|But when Jesus heard that, He told them, "The well do not need to see the doctor, but the sick do.
|
|-
|13
|But go ye and learn what that meaneth, I will have mercy, and not sacrifice: for I am not come to call the righteous, but sinners to repentance.
|"But you go and learn what this means: 'I desire mercy, and not sacrifice.' For I haven't come here to call the just, but sinners to change their hearts."
|
|-
|14
|Then came to him the disciples of John, saying, Why do we and the Pharisees fast oft, but thy disciples fast not?
|Then some followers of John the Baptist came to him, saying, "Why do we and the Pharisees fast often, but Your students do not fast?"
|
|-
|15
|And Jesus said unto them, Can the children of the bridechamber mourn, as long as the bridegroom is with them? but the days will come, when the bridegroom shall be taken from them, and then shall they fast.
|And Jesus told them, "Can the members of the wedding party mourn, so long as the groom is with them? But a time will come when the groom will be taken from them, and then they will fast.
|
|-
|16
|No man putteth a piece of new cloth unto an old garment, for that which is put in to fill it up taketh from the garment, and the rent is made worse.
|"No man puts a piece of new cloth onto an old garment. What is put in to fill the tear takes something from the old garment, and the hole is torn even wider.
|
|-
|17
|Neither do men put new wine into old bottles: else the bottles break, and the wine runneth out, and the bottles perish: but they put new wine into new bottles, and both are preserved.
|Neither do men put freshly-squeezed grape juice into old skins; otherwise the skins break, the juice runs out, and the skins are ruined. Instead they put fresh juice into new skins, and both are preserved.
|The [[Greek]] word '''οινος''' means simply "the fruit of the vine." Wine in the modern sense of an [[alcoholic drink]] was not a common drink, especially among the Jews. Contrary to popular belief, connoisseurs of grape juice actively sought to stop it from fermenting and in fact had five different methods available to them to accomplish this.
|-
|18
|While he spake these things unto them, behold, there came a certain ruler, and worshipped him, saying, My daughter is even now dead: but come and lay thy hand upon her, and she shall live.
|While He was speaking these things to them, behold, a certain ruler came to Him, and fell down at His feet, saying, "My daughter is dead even now. But come and lay Your hand on her, and she will live."
|
|-
|19
|And Jesus arose, and followed him, and so did his disciples.
|And Jesus got up and followewd him, and so did His students.
|
|-
|20
|And, behold, a woman, which was diseased with an issue of blood twelve years, came behind him, and touched the hem of his garment:
|And behold, a woman, who had been hemorrhaging for twelve years, came behind Him, and touched the hem of His robe.
|
|-
|21
|For she said within herself, If I may but touch his garment, I shall be whole.
|For she said to herself, "If I could just touch His robe, I will be made well."
|
|-
|22
|But Jesus turned him about, and when he saw her, he said, Daughter, be of good comfort; thy faith hath made thee whole. And the woman was made whole from that hour.
|But Jesus turned around, and when He saw her, He said, "Daughter, take heart; your faith has made you well." And the woman was made well from that hour.
|
|-
|23
|And when Jesus came into the ruler's house, and saw the minstrels and the people making a noise,
|And when Jesus came to the ruler's house, and saw the [[music]]ians and the crowds making a scene,
|
|-
|24
|He said unto them, Give place: for the maid is not dead, but sleepeth. And they laughed him to scorn.
|He told them, "Give Me room. This young woman is not dead; she is asleep." And they laughed at Him scornfully.
|
|-
|25
|But when the people were put forth, he went in, and took her by the hand, and the maid arose.
|But when the crowds were put outside, He went in, and took her by the hand, and the young woman got up.
|
|-
|26
|And the fame hereof went abroad into all that land.
|And the news of this event went out into that entire land.
|
|-
|27
|And when Jesus departed thence, two blind men followed him, crying, and saying, Thou Son of David, have mercy on us.
|And when Jesus went away from that place, two blind men followed Him, crying out and saying, "Have mercy on us, Son of David!"
|
|-
|28
|And when he was come into the house, the blind men came to him: and Jesus saith unto them, Believe ye that I am able to do this? They said unto him, Yea, Lord.
|And when he had come into the house, the blind men came to Him. Jesus said to them, "Do you believe that I can do this?" They said to Him, "Yes, Lord."
|
|-
|29
|Then touched he their eyes, saying, According to your faith be it unto you.
|Then He touched their eyes, saying, "According to your faith, let it work out for you."
|
|-
|30
|And their eyes were opened; and Jesus straitly charged them, saying, See that no man know it.
|And their eyes were opened, and Jesus gave them strict orders, saying, "Don't let any man know anything about this."
|
|-
|31
|But they, when they were departed, spread abroad his fame in all that country.
|But they, when they had left, spread the news of him in that entire country.
|
|-
|32
|As they went out, behold, they brought to him a dumb man possessed with a devil.
|As they went out, some people brought to him a mute demon-possessed man.
|
|-
|33
|And when the devil was cast out, the dumb spake: and the multitudes marvelled, saying, It was never so seen in Israel.
|And when the demon was thrown out, the mute spoke. The crowds said, "Wow! Nothing like this has ever been seen in Israel!"
|
|-
|34
|But the Pharisees said, He casteth out devils through the prince of the devils.
|But the Pharisees said, "He throws out demons by calling upon the leader of demons."
|
|-
|35
|And Jesus went about all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness and every disease among the people.
|And Jesus went around to all the cities and towns, teaching in their synagogues, and preaching the Good News of the Kingdom, and healing every sickness and every disease among the people.
|
|-
|36
|But when he saw the multitudes, he was moved with compassion on them, because they fainted, and were scattered abroad, as sheep having no shepherd.
|But when He saw the crowds, He was moved with compassion for them, because they were worried, and were scattered about like sheep without a shepherd.
|
|-
|37
|Then saith he unto his disciples, The harvest truly is plenteous, but the labourers are few;
|Then He said to His students, "The harvest is truly bountiful, but the harvesters are few.
|
|-
|38
|Pray ye therefore the Lord of the harvest, that he will send forth labourers into his harvest.
|So pray to the Lord of the harvest, that He will send out workmen to gather in His harvest.
|
|}

[[Category:Conservative Bible]]

Matthew 1-9 (Translated)

2009-10-29T03:44:31Z

Cambrian: /* Chapter 1 */ betrothed/husband is the term used; replaced humiliation with "public example" because that is literally what the Greek says and what Joseph's right would have been

== Chapter 1 ==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|The book of the generation of Jesus Christ, the son of David, the son of Abraham.
|The ancestry of Jesus Christ, descendant of David, descendant of Abraham:
|"Descendant" is more accurate than "son."
|-
|2
|Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judas and his brethren;
|[[Abraham]] was the father of [[Isaac]], who was the father of [[Jacob]], who was the father of [[Judah]] and his brothers,
|The passive "was the father" emphasizes the ancestry.
|-
|3
|And Judas begat Phares and Zara of Thamar; and Phares begat Esrom; and Esrom begat Aram;
|And Judah was the father of [[Pharez]] and [[Zerah]] of [[Tamar]], and Pharez was the father of [[Hezron]], and Esrom was the father of [[Ram]],
|Original Hebrew transliterations are given here, with links to their biographies. The Greek versions of the names appeared in the [[Septuagint]].
|-
|4
|And Aram begat Aminadab; and Aminadab begat Naasson; and Naasson begat Salmon;
|and Ram was the father of [[Amminadab]], and Amminadab was the father of [[Nahson]], and Naason was the father of [[Salmon (Bible)|Salmon]],
|
|-
|5
|And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse;
|And Salmon was the father of [[Boaz]] (whose mother was [[Rahab]]), and Boaz was the father of [[Obed]] (whose mother was [[Ruth]]), and Obed was the father of [[Jesse]],
|
|-
|6
|And Jesse begat David the king; and David the king begat [[Solomon of her that had been the wife of Urias;
|And Jesse was the father of King [[David]], and King David was the father of [[Solomon]] (whose mother was the former wife of Uriah),
|
|-
|7
|And Solomon begat Roboam; and Roboam begat Abia; and Abia begat Asa;
|And [[Solomon]] was the father of [[Rehoboam]], and Rehoboam was the father of [[Abijah]], and Abijah was the father of [[Asa]],
|
|-
|8
|And Asa begat Josaphat; and Josaphat begat Joram; and Joram begat Ozias;
|And [[Asa]] was the father of [[Jehoshaphat]], and Jehoshaphat was the father of [[Jehoram]], and Jehoram was the father of [[Uzziah]],
|King Jehoram was ''not'' the father of Uzziah, but rather was his great-grandfather. Kings [[Joash]] and [[Amaziah]] are left out because they were unworthy of being remembered. Joash killed [[High Priest]] [[Zachariah I]], and Amaziah "did right,...but not with a whole heart."
|-
|9
|And Ozias begat Joatham; and Joatham begat Achaz; and Achaz begat Ezekias;
|And Uzziah was the father of [[Jotham]], and Jotham was the father of [[Jehoahaz I|Ahaz]], and Achaz was the father of [[Hezekiah]],
|The inclusion of King Ahaz is truly remarkable, considering Ahaz' less-than-honorable history.
|-
|10
|And Ezekias begat Manasses; and Manasses begat Amon; and Amon begat Josias;
|And Hezekiah was the father of [[Manasseh King of Judah|Manasseh]], and Manasseh was the father of [[Amon]], and Amon was the father of [[Josiah]],
|Hezekiah and Josiah were the two finest reformers in the entire king list of the [[Kingdom of Judah]]
|-
|11
|And Josias begat Jechonias and his brethren, about the time they were carried away to Babylon:
|And Josiah was the father of [[Jehoiachin|Jeconiah]] and his brothers, at the time of the exile in Babylon,
|Kings [[Jehoahaz II]] and [[Jehoiakim]] are left out, as is Jeconiah's uncle [[Zedekiah]].
|-
|12
|And after they were brought to Babylon, Jechonias begat Salathiel; and Salathiel begat Zorobabel;
|And after the exile in Babylon, Jeconiah became the father of Salathiel, and Salathial was the father of [[Zerubbabel]],
|"Zorobabel" and "Zerubabel" are two equally valid pronunciations of this Hebrew name. Zerubbabel was governor of what became the Judea Province of the Persian Empire under King [[Darius I]] and his successors.
|-
|13
|And Zorobabel begat Abiud; and Abiud begat Eliakim; and Eliakim begat Azor;
|And Zerubbabel was the father of Abihud, and Abihud was the father of Eliakim, and Eliakim was the father of Azor,
|
|-
|14
|And Azor begat Sadoc; and Sadoc begat Achim; and Achim begat Eliud;
|And Azor was the father of Zadoc, and Zadoc was the father of Achim, and Achim was the father of Eliud,
|
|-
|15
|And Eliud begat Eleazar; and Eleazar begat Matthan; and Matthan begat Jacob;
|And Eliud was the father of Eleazar, and Eleazar was the father of Matthan, and Matthan was the father of Jacob,
|
|-
|16
|And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ.
|And Jacob was the father of [[Joseph of Nazareth|Joseph]], the husband of Mary, whose child was [[Jesus Christ]].
|The preceding lineage establishes the legal claim that Jesus has to the throne of King David, consistent with a specific promise that God made to King David that a king would inherit his title and rule the world forever.
|-
|17
|So all the generations from Abraham to David are fourteen generations; and from David until the carrying away into Babylon are fourteen generations; and from the carrying away into Babylon unto Christ are fourteen generations.
|So it was fourteen generations from Abraham to King David, and fourteen generations from King David until the exile in Babylon, and fourteen generations from the exile until Jesus Christ.
|These are fourteen generations chosen for special memory. In fact, the generations from David to the exile number seventeen. Three of the Kings of Judah are left out because they were unworthy; they are [[Joash]], [[Amaziah]], and [[Jehoiakim]].
|-
|18
|Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost.
|The birth of Jesus Christ happened this way: His mother, Mary, was engaged to Jospeh, but before they were married, she became pregnant with the child of the Divine Guide.
|In ancient Judea, an engagement was a legal obligation much stronger than a modern "engagement." The only cause sufficient to break an engagement was immoral behavior by one party or the other. In this case, Mary was found to be pregnant, and that was considered evidence of [[adultery]] by her. (Joseph did not yet know the circumstances of the pregnancy; he would find that out later.)

The [[Greek]] phrase '''πνευμα αγιος''' (Pneuma hagios) literally means "Holy Breath." However, '''πνευμα''' also means a class of being not having a body, and usually having a certain amount of power. "Divine Guide" is descriptive of the function of this Entity.
|-
|19
|Then Joseph her husband, being a just man, and not willing to make her a publick example, was minded to put her away privily.
|Jospeh was a righteous husband and thus did not want to publicly shame her, so he decided to divorce her privately.
|This emphasizes that Joseph is right to object to suspected adultery, but that even in these circumstances, divorce is a last option. Furthermore, "divorce" in this context is the breaking of an engagement, and the voiding of an obligation to marry the girl. Joseph could have insisted on a making a public example (δειγματίσαι) of Mary, but was righteous (δίκαιος) and did not wish to put Mary through that.
|-
|20
|But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost.
|While he thought about this, the angel of the Lord appeared to him in a dream, saying "Joseph, son of David, do not fear to take Mary as a wife, because her pregnancy is due to the Divine Guide.
|Joseph discovers that the cause of the pregnancy is ''not'' adultery, as he had feared.
|-
|21
|And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins.
|And she shall bring forth a son, who you must name Jesus, for he will save his people from their sins."
|The name ''Jesus'' ([[Hebrew]]: '''ישןע''', ''Yeshua''; [[Greek]] '''Ιησους''') literally means "[[God]] saves."
|-
|22
|Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying,
|This entire affair happened in order to fulfill the spoken word from the Lord, through the prophet ([[Isaiah]]), which states:
|
|-
|23
|Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us.
|"A virgin shall be pregnant, and give birth to a son, who will be named Emmanuel," which means "God is with us."
|{{Bible ref|book=Isaiah|chap=7|verses=14}}, originally in the [[Septuagint]].
|-
|24
|Then Joseph being raised from sleep did as the angel of the Lord had bidden him, and took unto him his wife:
|Therefore, when Joseph woke up, he did as the angel of the Lord has instructed him, and wed Mary.
|
|-
|25
|And knew her not till she had brought forth her firstborn son: and he called his name JESUS.
|And did not consumate the marriage until she bore her son, who Jospeh named Jesus.
|
|}

== Chapter 2 ==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|Now when Jesus was born in Bethlehem of Judaea in the days of Herod the king, behold, there came wise men from the east to Jerusalem,
|When Jesus was born in [[Bethlehem]] in [[Judea]], during the reign of King [[Herod]], ''a number of'' astrologers came to [[Jerusalem]] from the east.
|These astrologers, or "wise men," were learned men, schooled in [[astrology]] and dream interpretation. The Greek manuscript literally calls them "mages," but no evidence exists that any of them practiced sorcery, thaumaturgy, or any similar art. Their number is ''not'' given in any extant manuscript. They brought three categories of gifts (see below), but they were ''not'' three in number and probably were a much larger party.
|-
|2
|Saying, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him.
|They asked, "where is the child who was born as the King of the Jews? We saw his star in the eastern sky, and we came here to worship him."
|The star was probably the [[planet]] [[Jupiter]], which in the year of their trip (probably 1 BC) had made its every-twelve-year apparent reversal of course and had conjoined three times with [[Regulus]], the "King Star," also known as Alpha Leonis because it is the brightest star in the constellation Leo, meaning [[lion]]. The lion has always been a symbol of [[Judah]], his tribe, and the kingdom that bore his name under King David (for seven years) and the successors of Solomon.
|-
|3
|When Herod the king had heard these things, he was troubled, and all Jerusalem with him.
|When King Herod heard these things, he was agitated, as was all of Jerusalem.
|
|-
|4
|And when he had gathered all the chief priests and scribes of the people together, he demanded of them where Christ should be born.
|So he gathered all the leading priests and the scribes, and demanded that they tell him where Christ would be born.
|Herod probably summoned the members of the [[Sanhedrin]] and interrogated them.
|-
|5
|And they said unto him, In Bethlehem of Judaea: for thus it is written by the prophet,
|And they said to him, "He will be born in Bethlehem which is in Judea, in fulfillment of the prophecy, which states:
|
|-
|6
|And thou Bethlehem, in the land of Juda, art not the least among the princes of Juda: for out of thee shall come a Governor, that shall rule my people Israel.
|"You, Bethlehem, in the land of Judah, are not the least of the provinces of Judah, for out of you shall come a King who shall rule all Israel."
|
|-
|7
|Then Herod, when he had privily called the wise men, inquired of them diligently what time the star appeared.
|Then Herod spoke privately with his astrologers and carefully asked them when the star would appear which would announce Christ's birth.
|
|-
|8
|And he sent them to Bethlehem, and said, Go and search diligently for the young child; and when ye have found him, bring me word again, that I may come and worship him also.
|So he sent them to Bethlehem with the instructions, "Go, and search diligently for the baby, and when you have found him, tell me, so that I can come and worship him."
|
|-
|9
|When they had heard the king, they departed; and, lo, the star, which they saw in the east, went before them, till it came and stood over where the young child was.
|When they had heard the King's instructions, they departed, and followed the star which they saw in the east until it stood over where the infant was.
|
|-
|10
|When they saw the star, they rejoiced with exceeding great joy.
|When they saw the star, they felt the greatest joy.
|
|-
|11
|And when they were come into the house, they saw the young child with Mary his mother, and fell down, and worshipped him: and when they had opened their treasures, they presented unto him gifts; gold, and frankincense, and myrrh.
|And when they went into the house, they saw the infant with his mother Mary, and they fell down and worshiped him. And they opened their bags and presented Him gifts of [[gold]], [[incense]], and oil of [[myrrh]].
|Matt 2:11 specifies frankincense and myrrh. Each of the gifts given to Jesus has a special significance. Gold has always been the metal of royalty, and emphasizes Christ's Kingship. Frankincense has always found use as a natural wound healer, and myrrh has always been used as a preservative used in funeral preparations. Thus frankincense and myrrh prefigure Christ's ministry of healing (spiritual as well as physical) and His death and Resurrection.
|-
|12
|And being warned of God in a dream that they should not return to Herod, they departed into their own country another way.
|God warned these men in a dream that they should not return to King Herod, so they went to their own country by an alternate route.
|That God gave the warning directly is an assumption. That God was ''instrumental'' in the giving of that warning is certainly a safe assumption.
|-
|13
|And when they were departed, behold, the angel of the Lord appeareth to Joseph in a dream, saying, Arise, and take the young child and his mother, and flee into Egypt, and be thou there until I bring thee word: for Herod will seek the young child to destroy him.
|Once they had departed, the angel of the Lord appeared to Joseph in a dream, saying, "Take the young child and his mother, and flee to Egypt, and stay there until I tell you otherwise: for King Herod will be searching for the infant to kill him."
|
|-
|14
|When he arose, he took the young child and his mother by night, and departed into Egypt:
|When he woke up, he took the infant and his mother that night and fled to Egypt.
|
|-
|15
|And was there until the death of Herod: that it might be fulfilled which was spoken of the Lord by the prophet, saying, Out of Egypt have I called my son.
|There they stayed until the death of Herod, so that the words of the Lord's prophet would be fulfilled, which said "Out of Egypt have I beckoned my son."
|
|-
|16
|Then Herod, when he saw that he was mocked of the wise men, was exceeding wroth, and sent forth, and slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under, according to the time which he had diligently inquired of the wise men.
|Herod was very angry when he saw the astrologers had deceived him. He gave orders than all infants two years old and younger in Bethlehem and the neighboring coastlines be killed, as this would assuredly kill any infant born at the time the astrologers had told him.
|
|-
|17
|Then was fulfilled that which was spoken by Jeremy the prophet, saying,
|This is how the prophecy of Jeremy was fulfilled, which said,
|
|-
|18
|In Rama was there a voice heard, lamentation, and weeping, and great mourning, Rachel weeping for her children, and would not be comforted, because they are not.
|"In Rama a weeping and mourning voice was heard, for Rachel wept for her children, and could not be comforted, because they are not alive."
|This verse directly quotes the [[Septuagint]].
|-
|19
|But when Herod was dead, behold, an angel of the Lord appeareth in a dream to Joseph in Egypt,
|When Herod died, an angel of the Lord appeared in a dream to Joseph, who was in Egypt.
|[[Herod]] probably died in 1 BC.
|-
|20
|Saying, Arise, and take the young child and his mother, and go into the land of Israel: for they are dead which sought the young child's life.
|And the angel said, "Rise, and take the infant and His mother, and go to Israel, for those who sought to kill Him are dead."
|
|-
|21
|And he arose, and took the young child and his mother, and came into the land of Israel.
|So he rose, and took the infant and His mother, and went to [[Israel]].
|
|-
|22
|But when he heard that Archelaus did reign in Judaea in the room of his father Herod, he was afraid to go thither: notwithstanding, being warned of God in a dream, he turned aside into the parts of Galilee:
|When he heard that Archelaus reigned in Judea as successor to his father Herod, Joseph was afraid to go there, but on Gods instructions, he entered into the region around Galiliee,
|
|-
|23
|And he came and dwelt in a city called Nazareth: that it might be fulfilled which was spoken by the prophets, He shall be called a Nazarene.
|and settled in a city called [[Nazareth]]. This fulfilled the prophecy, "He shall be called a Nazarene."
|
|}

== Chapter 3 ==

{|class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|In those days came John the Baptist, preaching in the wilderness of Judaea,
|In those times there was a man called [[John the Baptist]], who preached in the deserts of [[Judea]].
|Literally, "John the Baptizer."
|-
|2
|And saying, Repent ye: for the kingdom of heaven is at hand.
|He would say, "You must repent, for the kingdom of heaven is near!"
|The Greek verb '''μετανοεω''' literally means "I change my mind." Repentance means a change of heart and mind, and a turning away from a prior path.
|-
|3
|For this is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.
|John the Baptist was the man prophesied by [[Isaiah]], who spoke of "the voice of a man crying out in the desert, 'Prepare the path of the Lord!'"
|
|-
|4
|And the same John had his raiment of camel's hair, and a leathern girdle about his loins; and his meat was locusts and wild honey.
|John the Baptists clothes were made of camel's hair and a leather belt, and he ate [[grasshopper]]s and wild [[honey]].
|"Locusts" refers to a swarm of any of various grass-eating insects, most commonly the [[grasshopper]], but also (in America) the [[cicada]]. "Wild honey" is honey taken from any hive that is not specifically maintained. These descriptions of the clothing and diet of John the Baptist emphasize his character as an outdoorsman, "roughing it" and living quite literally off the land.
|-
|5
|Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan,
|And many citizens of Jerusalem, and of all the neighboring regions, went out to John the Baptist
|
|-
|6
|And were baptized of him in Jordan, confessing their sins.
|and were baptized by him in the Jordan river as they confessed their sins.
|"Baptism" literally means washing by total body immersion.
|-
|7
|But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come?
|When John saw how many Pharisees and Sadducees came to be baptized by him, he said to them, "You jerks! Who has warned you to flee from the ''divine'' sentence that's coming ''to you''?
|The phrase '''Γεννηματα εχιδνων''', "sons of snakes," is an insult, akin to "sons of (female dogs)" or "bastards" or simply "jerks."

The word rendered "wrath" is '''οργη''', which refers to the attitude of a magistrate before whom a convict appears for sentencing. In this context, they are clearly attempting to flee from God's justice by baptism. John finds this richly ironic, because he knows that Pharisees and Sadducees would be united in their "citified" contempt of him, because he's a roughneck who doesn't "dress properly," and everyone in Jerusalem surely knows it.
|-
|8
|Bring forth therefore fruits meet for repentance:
|"''If you want to escape that fate,'' show ''in your lives'' fruits that deserve to be called fruits of repentance.
|
|-
|9
|And think 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.
|"Do not think to yourself, 'We have [[Abraham]] as our patriarch, ''and are saved on that account''." For I tell you now that God could make these stones into children of Abraham ''if He wanted to''."
|God is no Respecter of persons, or of their races or national or clannish origins.
|-
|10
|And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire.
|"Already the axe is about to fall on the roots of the trees. So every tree that does not bring forth good fruit will be cut down and thrown into the fire.
|
|-
|11
|I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire:
|On the one hand, I baptize you with water, as you repent: but on the other hand he who will come after me is far mightier, and I don't deserve to carry his shoes. He will immerse you in the Divine Guide, and in fire.
|
|-
|12
|Whose fan is in his hand, and he will throughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire.
|His winnowing shovel is in his hand, and he will rid his threshing-floor ''of all impure elements'', and gather his wheat into his barn; and he will burn the chaff with a fire that cannot be quenched.
|The Greek word '''ασβεστος''', meaning "unquenchable", survives as the term [[asbestos]], a mineral once prized as a flame-retardant.
|-
|13
|Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him.
|Now Jesus came from Galilee to Jordan, to be baptized by John.
|
|-
|14
|But John forbad him, saying, I have need to be baptized of thee, and comest thou to me?
|But John begged him to stop, saying, "No, I need to be baptized by you, not you by me."
|
|-
|15
|And Jesus answering said unto him, Suffer it to be so now: for thus it becometh us to fulfil all righteousness. Then he suffered him.
|And Jesus in answer said to him, "Allow yourself to baptize me, for it is necessary and proper." So John allowed it.
|
|-
|16
|And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him:
|And Jesus, once he was baptized, rose out of the water and the heavens opened for him, and the spirit of God descended like a dove upon him.
|
|-
|17
|And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased.
|And a voice spoke from heaven, saying, "This my beloved Son, with whom I am very pleased."
|
|}

== Chapter 4 ==

{|class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|Then was Jesus led up of the Spirit into the wilderness to be tempted of the devil.
|Then the Divine Guide led Jesus into the desert to be tested by the Slanderer.
|The word traditionally rendered "to tempt" means "to test," as an engineer will test a new material or assembly, often "to failure." This was Jesus' Final Examination.

The Greek word '''διαβουλος''' literally means "slanderer". The traditional rendition, "devil," is a contraction of the Greek word.

|-
|1b
|Then was Jesus led up of the Spirit into the wilderness to be tempted of the devil.
|Then Jesus was lead by the Holy Spirit into the desert to be tried by the Devil.
|The Aramaic (Syriac) Peshitta provides understanding and is important not only because if is the first translation after the Greek original but also because it captures the "aramaisms in the original
Greek and as some have pointed out, either orally or written, it provides the Aramaic sources from which the Original Greek, that is the earliest we have, might be a translation and reworking.

"Spirit" in Greek, "Holy Spirit" in Aramaic ( Ruha d Qudsha)

Important to leave as the Greek has it the passive. "Jesus was led"
|-
|2
|And when he had fasted forty days and forty nights, he was afterward an hungred.
|And after having fasted for 40 days and nights, Jesus was very hungry.
|
|-
|2b
|And when he had fasted forty days and forty nights, he was afterward an hungred.
|And after having fasted for 40 days and nights, Jesus began to be hungry
|Greek and Syriac strongly imply that Jesus felt no hunger until the end of the 40 days and nights of fast.
|-
|3
|And when the tempter came to him, he said, If thou be the Son of God, command that these stones be made bread.
|And the tester (Satan) came to him and said, "If you are truly the Son of God, order that these rocks be made into food".
|
|-
|3b
|And when the tempter came to him, he said, If thou be the Son of God, command that these stones be made bread.
|And the Tempter came to him and said, "If you are the Son of God, command that these stones become bread".
|"eipe" say, literally say. Less literally but better English, "tell" these stones to become bread. Then Jesus would have been told by the Devil to speak to the stones. I think that the KJV "command" is the best.
|-
|4
|But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.
|But Jesus said in answer, "Scripture says: The life of Man is not just about consuming food, but about consuming the message of God".
|Satan suggests that Jesus should be an economic Messiah. Jesus rejects this, saying that taking God's message to heart is more important even than the daily diet.
|-
|4b
|But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.
|But Jesus answered and said, It is written, "Man does not live by bread alone, but also by every word coming from the mouth of God
|The solemn and sonorous Biblical "answered and said" is proliptic and should be retained. It is there to tell us that we are about to hear Holy Writ. "It is written", is literal , understandable , and Hebraic all at once.
|-
|5
|Then the devil taketh him up into the holy city, and setteth him on a pinnacle of the temple,
|Then the slanderer took him into the holy city, and stood him up on the pinnacle of the [[Temple of Jerusalem|Temple]].
|
|-
|5b
|Then the devil taketh him up into the holy city, and setteth him on a pinnacle of the temple,
|Then the Devil took Him into the Holy City, and set Him on the parapet of the Temple.
|
|-
|6
|And saith unto him, If thou be the Son of God, cast thyself down: for it is written, He shall give his angels charge concerning thee: and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone.
|And he told him, "If you are the Son of God, throw yourself down. Scripture says, ''does it not'', 'He shall give His Messengers a responsibility concerning You, and will carry You in their hands to prevent You from ''so much as'' striking Your foot against a stone.'"
|The word '''αγγελος''' literally means "messenger."
|-
|6b
|And saith unto him, If thou be the Son of God, cast thyself down: for it is written, He shall give his angels charge concerning thee: and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone.
|The Devil said to Him, "If you are the Son of God, throw yourself down. Yes, it is written, "Concerning you, He will command His angels and they will bear you up in their hands so that not even your foot will hit rock. "
|
|-
|7
|Jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God.
|Jesus told him, "Scripture also says, 'Do not put the Lord your God to the test.'"
|God will provide Divine protection up to a point, but to rely on Him to bail one out of the consequences of bad judgment is bad form. In fact, Satan suggests that Jesus be a magical or wonder-working Messiah, and Jesus rejects that advice as well.
|-
|7b
|Jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God.
|Jesus said to him, "Again, it is written, Do not tempt the Lord your God."
|
|-
|8
|Again, the devil taketh him up into an exceeding high mountain, and sheweth him all the kingdoms of the world, and the glory of them;
|Again the slanderer took Him up to an extremely tall mountain, and showed him all the nation-states of the world and ''all'' their glory,
|The [[Greek]] word '''βασιλεια''', a kingdom, is rendered "nation-state" here because it can stand for any nation-state having any form of government. Representative republics were not known at the time that the Evangelists and Apostles wrote, though they had been known earlier. All heads-of-state with whom these writers were familiar held titles that would translate today as "king" or "emperor." But when Satan shows Jesus all the nation-states of the world, he does not limit this vision only to those nation-states known to the Evangelists, or even only to those nation-states then existing. Rather, Satan demonstrates all nation-states, past, present, and future, as if to say that the governments of men have always been Satan's to bestow on anyone. Such is the measure of Satan's incomparable pride.
|-
|8b
|Again, the devil taketh him up into an exceeding high mountain, and sheweth him all the kingdoms of the world, and the glory of them;
|And again the the Devil took Him up a very high mountain, and showed him all the kingdoms of the world with all their magnificence
|
|-
|9
|And saith unto him, All these things will I give thee, if thou wilt fall down and worship me.
|and told him, "I will give You all these things, if You will fall down and worship me."
|Satan now offers Jesus the chance to be a political Messiah, One Who uses raw political power.
|-
|9b
|And saith unto him, All these things will I give thee, if thou wilt fall down and worship me.
|He said to Him, "I will give You all these things, if You will prostrate yourself and worship me."
|
|-
|10
|Then saith Jesus unto him, Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.
|Then Jesus told him, "Get away from me, Satan. Scripture says, 'You shall worship the Lord your God, and serve Him alone.'"
|
|-
|10b
|Then saith Jesus unto him, Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.
|Then Jesus said to him, "Go, Satan! For it is written, 'You shall worship the Lord your God, and Him alone shall you serve.'"
|
|-
|11
|Then the devil leaveth him, and, behold, angels came and ministered unto him.
|Then the slanderer left Him, and suddenly messengers ''of God'' came and waited on Him.
|The word used is '''διακονεω''', which means "I wait on someone like a table waiter." From this root comes the Greek word '''διακονος''' a table waiter, which survives today as the word ''[[deacon]]''.
|-
|11b
|Then the devil leaveth him, and, behold, angels came and ministered unto him.
|Then, when the Devil left Him, the angels came and served Him.
|the "behold" asking us to see, and we do and we see, after the Devil has left, or as he is leaving, the angels, in their turn, are coming in.

|-
|12
|Now when Jesus had heard that John was cast into prison, he departed into Galilee;
|Now when Jesus had heard that John had been arrested, he went away into [[Galilee]];
|
|-
|13
|And leaving Nazareth, he came and dwelt in Capernaum, which is upon the sea coast, in the borders of Zabulon and Nephthalim:
|And leaving Nazareth, he came and settled in Capernaum, which is on the seacoast, near the border between the ''tribal lands of'' Zebulun and Naphthali,
|
|-
|14
|That it might be fulfilled which was spoken by Esaias the prophet, saying,
|in order that the words might be fulfilled that were spoken by [[Isaiah]] the [[prophet]], who said,
|
|-
|15
|The land of Zabulon, and the land of Nephthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles;
|"The land of Zebulun, and the land of Naphthali, by the way of the sea, beyond the Jordan River, Galilee of the Gentiles;
|The [[Greek]] word '''εθνοι''', "nations," is rendered "Gentiles" from the [[Latin]] ''gens, gentis'' meaning "the nation", or more literally, "the clan."
|-
|16
|"The people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up.
|"The people that sat in darkness saw a great light; and to them that sat in the region and shadow of death light has dawned."
|
|-
|17
|From that time Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand.
|From that moment Jesus began to preach, and to say, "Change your hearts, for the kingdom of heaven is at hand."
|Here the Greek word '''βασιλεια''' is properly rendered "kingdom" because [[God]] is, always was, and always will be, a King in the truest sense of that word.
|-
|18
|And Jesus, walking by the sea of Galilee, saw two brethren, Simon called Peter, and Andrew his brother, casting a net into the sea: for they were fishers.
|Now Jesus, as He walked by the sea of Galilee, saw two brothers, Simon, called Peter, and his brother Andrew, as they were casting a net into the sea, for they were fishermen.
|This sea is known today as Lake Tiberias. The name ''Peter'' means "rock."
|-
|19
|And he saith unto them, Follow me, and I will make you fishers of men.
|And he told them, "Follow Me, and I will make you fishers of men."
|
|-
|20
|And they straightway left their nets, and followed him.
|And immediately they left their fishing nets behind and followed Him.
|
|-
|21
|And going on from thence, he saw other two brethren, James the son of Zebedee, and John his brother, in a ship with Zebedee their father, mending their nets; and he called them.
|And going on from that place, He saw two other brothers, James son of Zebedee, and his brother John, in a boat with their father Zebedee, mending their nets; and He called them.
|
|-
|22
|And they immediately left the ship and their father, and followed him.
|And immediately they left the boat and their father, and followed Him.
|
|-
|23
|And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of sickness and all manner of disease among the people.
|And Jesus traveled throughout the whole of Galilee, teaching in their synagogues and preaching the gospel of the Kingdom, and healing every kind of chronic illness and every kind of germ among the people.
|
|-
|24
|And his fame went throughout all Syria: and they brought unto him all sick people that were taken with divers diseases and torments, and those which were possessed with devils, and those which were lunatick, and those that had the palsy; and he healed them.
|And the news of him spread throughout the whole of [[Syria]] (Province), and ''people'' brought to him the sick people having various diseases and torments, all demon-oppressed people, and mentally disturbed people, and paralyzed people, and He healed them.
|The [[Greek]] word '''σεληνιαζομαι''' means "I am struck by the [[moon]]." This was the popularly suspected cause of most mental disturbance in those times. Here Matthew clearly distinguishes between ordinary mental illness and oppression or possession by demons.
|-
|25
|And there followed him great multitudes of people from Galilee, and from Decapolis, and from Jerusalem, and from Judaea, and from beyond Jordan.
|And great crowds of people followed Him from Galilee, and from Decapolis, and from [[Jerusalem]] and [[Judea]] and from the far side of the Jordan River.
|
|}

== Chapter 5 ==

{|class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|And seeing the multitudes, he went up into a mountain: and when he was set, his disciples came unto him:
|Now when He saw the crowds, He went up into a mountain, and when he had taken His seat , His pupils came to Him.
|The [[Greek]] word '''μαθητης''' means a pupil or student.
|-
|1b
|And seeing the multitudes, her went up into a mountain: and when he was set, his disciples came unto him:
|After seeing the masses before Him, he ascended the Mountain, then He sat down*[to be foot-noted at bottom]. Those who were learning from Him, came to Him
|What would have been understood by the original hearers and readers of Gospel of Matthew - Jesus was the fulfiller and then the displacer of Moses, viewing the crowd, as Moses did, Jesus ascended (dignified reminiscent of the Original Event, and when He got to the top, He SAT DOWN. That is mentioned, seemingly unimportant but actually very important. "Sitting down" was the 1st century act which meant "assumning authority". That is why there was a "seat of Moses" in the synagogue which Jesus said the Pharasees were presently occupying (that is why also the early bishops were represented as sitting with their clergy around them). His Learners - Talmidim (thus the Syriac and Hebrew behind the Greek Mathntns. Talmidim/mathntns does not really mean "pupil" which to the modern ear brings in "classroom", but rather followers or learners by seeing and hearing and doing - apprentices, if you will) came to him.
|-
|2
|And he opened his mouth, and taught them, saying,
|Then he opened His mouth and taught them, saying:
|
|-
|2b
|And he opened his mouth, and taught them, saying,
|He began His Torah*[to be foot-noted at bottom] to them, then, and said:
| Jesus would have had to "open His mouth" in order for him "to say", but it was important to put it this way to thrust the reader to the sonorous solemnity of the Scriptures Va Ya'an vaYomer = He responded (when it was really not a response) and said. What they heard, so the original readers of the Gospel of Matthew would have now learned by this preface, is the new Torah from the One who was greater than Moses, having taken his place on "the mountain" ("mountain" here has an article - "the" precisely because it is specified, though unnamed, in contradistinction to the Mt. Sinai of Moses). The Gospel of Luke has the "sermon" on the plain while Matthew has it on the mountain. Both are correct as it is a plain going on up to the top of a mount on the north shore of the Lake. But Matthew chooses to call it "mountain" precisely because he is presenting the greater than Moses. The hearers and readers of the Gospel of Matthew would not be surprised then to hear later on in the "Sermon on the Mount" (better it be called " The Torah of the Messiah" or the "Law of the Kingdom"), " You have heard it said...but I say to you..." They would understand that the displacer and surpasser of Moses was getting the Torah directly from the Father, and no more would they have need of the line of rabbis and teachers to go back to the time of Moses. Somehow what the original readers and hearers of the Gospel would have understood must come through in the modern language. How that can be done is both an art and a miracle.
|-
|3
|Blessed are the poor in spirit: for theirs is the kingdom of heaven.
|Blessed are the poor in spirit, for theirs is the Kingdom of heaven.
|The [[Greek]] word '''μακαριος''', "blessed," comes from '''μη''' (not) and the root '''καρ-''' which connotes being cut off. Thus when Jesus says that people are blessed, He means that they will not be cut off from God.

The Greek word '''ουρανος''', literally "sky", is always rendered in the plural. (In the Old Testament it was rendered in the Hebrew dual number.)
|-
|3b
|Blessed are the poor in spirit: for theirs is the kingdom of heaven.
|So truly blessed are those that are not full of the themselves. The Kingdom of heaven is theirs.
|Here and in the rest of the "beatitudes", blessed is a good translation but behind the makarios is the ASHRAIcem, ASHRAIhem of the Hebrew rather than barukh. Ashrai is used for the palpable and overflowwing blessing and presence of God rather than the consecratory state, The root of ashrai is used for "happiness" Change in word order for the this and the rest of beatitudes is permitted by grammar and brings the true and unexpected reversal which is the teaching of Christ.
|-
|4
|Blessed are they that mourn: for they shall be comforted.
|Blessed are the sad, for they shall be comforted.
|
|-
|4b
|Blessed are they that mourn: for they shall be comforted.
|So truly blessed those that are grief-stricken. They will be comforted.
|
|-
|5
|Blessed are the meek: for they shall inherit the earth.
|Blessed are the meek, for they shall inherit the earth.
|
|-
|5b
|Blessed are the meek: for they shall inherit the earth.
|So truly blessed are the meek. They are the ones to inherit the earth.
|
|-
|6
|Blessed are they which do hunger and thirst after righteousness: for they shall be filled.
|Blessed are they that hunger and thirst for justice, for they shall be satisfied.
|The use of the Greek accusative case connotes persons who actively do and pursue justice in their daily living.
|-
|6b
|Blessed are they which do hunger and thirst after righteousness: for they shall be filled.
|So truly blessed are those that hunger and thirst to see righteousness done. They will have their fill.
|
|-
|7
|Blessed are the merciful: for they shall obtain mercy.
|Blessed are the merciful, for they shall receive mercy.
|
|-
|7b
|Blessed are the merciful: for they shall obtain mercy.
|So truly blessed are those that are merciful. Mercy will come to them.
|
|-
|8
|Blessed are the pure in heart: for they shall see God.
|Blessed are the clean in heart, for they shall see God.
|The [[Greek]] word '''καθαρος''' means "clean." The English word ''pure'' has its roots in metallurgy and connotes a refined metal element separated in a furnace. That metaphor is used elsewhere in Scripture, but not here.
|-
|8b
|Blessed are the pure in heart: for they shall see God.
|So truly blesssed are the pure of heart. They will see God.
|
|-
|9
|Blessed are the peacemakers: for they shall be called the children of God.
|Blessed are the peacemakers, for they shall be called the children of God.
|
|-
|9b
|Blessed are the peacemakers: for they shall be called the children of God.
|So truly blessed are the Makers of Peace. It is Children of God that they will be called.
|developed from the Scripture and current in the 1st cent. and common in the synagogual liturgy - "The One who makes Peace in His Heights, He will make Peace upon us." As God is called according to this His quality, so those who follow Him in this, will also be called, a new name - "Children of God"

|-
|10
|Blessed are they which are persecuted for righteousness' sake: for theirs is the kingdom of heaven.
|Blessed are they that are persecuted for the sake of justice, for theirs is the Kingdom of heaven.
|The Greek preposition '''ενεκεν''', used with the ablative, means "for the sake of." Here Matthew refers to those who suffer for the cause of justice, whereas before he referred to those who sought to deal justly themselves.
|-
|11
|Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake.
|Blessed are you, when ''men'' shall denounce you, and persecute you, and say everything evil against you (falsely), for My sake.
|Some Greek manuscripts omit the word translated as "falsely."
|-
|12
|Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you.
|Rejoice, and be very glad, because your reward is great in heaven: because they persecuted the prophets that came before you in the same manner.
|
|-
|13
|Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men.
|You are the salt of the earth. But if the salt has become bland, what shall it be salted with? It is then good for nothing, and fit only to be thrown out and trodden underfoot by men.
|
|-
|14
|Ye are the light of the world. A city that is set on an hill cannot be hid.
|You are the light of the world. A city cannot be hidden if it stands on a hill.
|
|-
|15
|Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house.
|And men do not light a candle and put it under a bushel basket, but on a candlestick; and it shines on everyone in the house.
|
|-
|16
|Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.
|Let your light shine in this manner in front of people, so that they may see your good works and give glory to your Father in heaven.
|
|-
|17
|Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil.
|Do not think that I have come to tear down the law or the prophets. I have not come to tear these things down, but rather to fulfil them.
|
|-
|18
|For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.
|For I tell you truly: Until heaven and earth, not one iota nor one prime-mark shall pass from the law, in any way, shape or form, until everything is fulfilled.
|The Greek letter ''iota'' derives from the [[Hebrew]] '''י''' or ''yod'', commonly called a "jot" on account of its small size. The phrase "one iota" survives today in common English and means exactly what it meant to St. Matthew: a tiny amount.

The prime-mark is the [[Hebrew]] ''gerash'', called '''κεραια''' or ''keraia'' in Greek; this was called a "tittle" in Elizabethan [[English]]. The ''gerash'', or the double-prime called ''gershayim'' (dual number), appeared often in Hebrew manuscripts to distinguish numbers (written with ordinary alphabetic letters) from regular text.
|-
|19
|Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.
|And so if any person breaks even one of the least of these commandments, and shall so instruct others, that person shall be called the least in the Kingdom of heaven: but any person who does and teaches the commandments, shall be called great in the Kingdom of heaven.
|
|-
|20
|For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.
|For I tell you that unless your justification exceeds the justification of the scribes and the Pharisees, you cannot enter the Kingdom of heaven under any circumstances.
|The manner of that justification will be explained later. Jesus makes a point of setting the bar higher than any man can scale by relying on his own strength.
|-
|21
|Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment:
|You have heard that it was said in ancient times, "You shall not commit murder," and anyone guilty of committing murder would be liable for trial.
|The Greek verb '''φονευω''' literally means "I commit murder." Therefore, murder is specifically in view here.
|-
|22
|But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire.
|But I tell you that any person who is angry with his brother shall be liable for trial, and anyone who says to his brother, "Airhead!" shall be liable to be brought before the council, but whoever says, "Moron!" shall be liable for the fire of hell.
|The Byzantine family of manuscripts, that form the basis of the [[Textus Receptus]], add the word '''εικη''' or ''eiki'', which means "without proper cause." But whether Jesus would necessarily recognize such a thing as a good cause to stay angry with someone is an open question.
|-
|23
|Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee;
|So if you are bringing your gift to the altar, that your brought has something against you,
|
|-
|24
|Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift.
|leave your gift in front of the alter, go away, reconcile yourself to your brother first, and then come and offer your gift.
|One does not offer gifts to God while harboring anger in one's heart; such behavior is dishonoring to God and therefore frowned upon.
|-
|25
|Agree with thine adversary quickly, whiles thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison.
|Be on good terms with your adversary quickly, while you are with him on the road; otherwise he might sometime deliver you to the judge, who will deliver you to the bailiff, and you find yourself thrown into prison.
|The Greek word '''υπηρετης''' or ''hyperetis'' means an attendant; the attendant of a judge would be called a bailiff.
|-
|26
|Verily I say unto thee, Thou shalt by no means come out thence, till thou hast paid the uttermost farthing.
|I tell you truly: you shall not come out of that prison until you have paid back the last quarter-penny.
|The Greek word '''κοδραντης''' referred to the Roman ''quadrans'', the smallest coin in the Roman coinage system. The British quarter-penny coin once called a "farthing" was the best equivalent in King James' day.
|-
|27
|Ye have heard that it was said by them of old time, Thou shalt not commit adultery:
|You have heard that they said, "Do not commit adultery."
|
|-
|28
|But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart.
|But I tell you that any man who looks at a woman with desire has already committed adultery with her in his heart.
|
|-
|29
|And if thy right eye offend thee, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell.
|But if your right eye causes you to stumble, take it out and throw it away from you: for it is better for you to have one of your body parts perish than that the whole body be thrown into hell.
|
|-
|30
|And if thy right hand offend thee, cut if off, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell.
|And if your right hand causes you to stumble, cut it off and throw it away from you: for it is better for you to have one of your body parts perish than that the whole body be thrown into hell.
|
|-
|31
|It hath been said, Whosoever shall put away his wife, let him give her a writing of divorcement:
|It has been said, "Any man who divorces his wife should give her a bill of divorcement."
|
|-
|32
|But I say unto you, That whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery: and whosoever shall marry her that is divorced committeth adultery.
|But I say to you that any man who divorces his wife, ''or fails to marry his betrothed'' for any reason other than improper conduct on her part, causes her to commit adultery; and any person who marries a divorced woman commits adultery.
|In ancient [[Judaism|Jewish]] custom, betrothal was as binding as was actual marriage, in the same way that "earnest money contracts" are binding on would-be buyers and sellers of real estate. The only recognized grounds for not "closing the sale," that is, proceeding with the wedding, was improper conduct by the wife before the date of the wedding. Because Matthew, a Jew, was writing to Jews, he included this exception. Luke, who wrote primarily to Gentiles, did not need to, because Gentiles had no such custom as a binding betrothal.
|-
|33
|Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths:
|Again you have heard that it was said in ancient times, "Do not swear falsely, but keep before the Lord any oath that you do swear."
|
|-
|34
|But I say unto you, Swear not at all; neither by heaven; for it is God's throne:
|But I tell you: don't swear at all, neither by heaven, the throne of God;
|
|-
|35
|Nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King.
|nor by the earth, His footstool; nor by [[Jerusalem]], the city of the great King,
|
|-
|36
|Neither shalt thou swear by thy head, because thou canst not make one hair white or black.
|nor by your head, because you cannot make one hair white or black.
|
|-
|37
|But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil.
|But let your word be a simple "Yes" or "No." Anything more than that comes from evil.
|
|-
|38
|Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth:
|You have heard that it was said, "An eye for an eye, and a tooth for a tooth."
|This was the original ''lex talionis'' and was given to restrain the retaliator from exacting a revenge greater than the original wrong.
|-
|39
|But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also.
|But I tell you: Don't ''be quick to'' stand against evil. To whomever hits you on the right cheek, turn the other cheek to him also.
|
|-
|40
|And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also.
|And if any person sues you in a court of law, and takes your coat from you, let him have your cloak as well.
|
|-
|41
|And whosoever shall compel thee to go a mile, go with him twain.
|And if anyone compels you to go a mile with him, go with him two miles.
|A Roman infantryman stationed in the provinces might compel a non-citizen of Rome to carry his backpack for him for one Roman mile, under Roman law and regulation. Jesus urges His followers, in this and other cases, to offer double what another person demands.
|-
|42
|Give to him that asketh thee, and from him that would borrow of thee turn not thou away.
|Give to anyone who asks, and don't turn away from anyone who wants to borrow from you.
|
|-
|43
|Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy.
|You have heard that it was said, "Love your neighbor, and disregard your enemy."
|The Greek word '''μισεω''' generally means "I disregard someone." The word connotes not wasting the effort of thought on the other person, rather than cultivating an attitude of anger. Again, Jesus is about to set an even higher standard of human behavior.
|-
|44
|But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you;
|But I tell you: Love your enemies, bless them who curse you, do good to those who disregard you, and pray for those who treat you spitefully and persecute you,
|Many Greek manuscripts mention only the first and fourth parts of the above, but all four are mutually consistent.
|-
|45
|That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.
|so that you may be the children of your Father in heaven. He makes His sun to rise on the evil and the good, and sends rain on the just and on the unjust.
|If God is no Respecter of persons in this regard, then what right have we to impose a sanction that God Himself does not impose?
|-
|46
|For if ye love them which love you, what reward have ye? do not even the publicans the same?
|Because if you love them who love you, what reward do you have? Don't even tax collectors do the same thing?
|
|-
|47
|And if ye salute your brethren only, what do ye more than others? do not even the publicans so?
|And if you exchange polite greetings only with your brothers, what are you doing, any more than others do? Don't even tax-collectors behave this way?
|
|-
|48
|Be ye therefore perfect, even as your Father which is in heaven is perfect.
|You should therefore be perfect, even as your Father Who is in heaven is perfect.
|The word translated "perfect" is the Greek '''τελειος''' or ''teleios'', which comes from the root '''τελε-''' meaning far, or at the end. The "perfect person" would be a finished work, having no room for improvement. Jesus necessarily sets the bar high, and encourages His followers to jump as high as they can. But only His substitutionary sacrifice will, in the end, complete the work for anyone.
|}

==Chapter 6==

{|class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|Take heed that ye do not your alms before men, to be seen of them: otherwise ye have no reward of your Father which is in heaven.
|Be careful not to perform your acts of charity in front of men, in order to be a spectacle before them; otherwise you will have no reward from your Father in heaven.
|
|-
|2
|Therefore when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have their reward.
|So when you do your duty, do not sound a trumpet before you, the way the hypocrites do in the synagogues and in the streets, so that they may have glory from men. I tell you truly: they will get what's coming to them.
|
|-
|3
|But when thou doest alms, let not thy left hand know what thy right hand doeth:
|But when you do your duties, don't let your left hand know what your right hand is doing,
|
|-
|4
|That thine alms may be in secret: and thy Father which seeth in secret himself shall reward thee openly.
|so that your acts of charity may be hidden, and your Father, who sees in a hidden way Himself, will reward you openly.
|
|-
|5
|And when thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward.
|And when you pray, don't be like the hypocrites. They love to pray when standing in the synagogues and in the street corners, so that they may be seen by men. I tell you truly: They will get what's coming to them.
|
|-
|6
|But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly.
|But you, when you pray, go into your private room, and when you have shut your door, pray to your Father Who is hidden, and your Father, who sees in a hidden manner, will reward you openly.
|
|-
|7
|But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking.
|And when you do pray, don't use vain repetitions, the way those of other nations do. They think that they'll be heard if they use many words.
|
|-
|8
|Be not ye therefore like unto them: for your Father knoweth what things ye have need of, before ye ask him.
|So don't be like them. Your Father knows what things you need, before you ask Him.
|
|-
|9
|After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name.
|Therefore, pray this way: "Our Father, who is in heaven, let your Name be Holy.
|The Greek form '''αγιασθητω''' is in the third-person present imperative or ''jussive'' form. This is the equivalent of an English jussive subjunctive.
|-
|10
|Thy kingdom come. Thy will be done in earth, as it is in heaven.
|Let Your kingdom come. Let Your will be done on earth as it is done in heaven.
|Again, the jussive imperative form appears here, not the indicative.
|-
|11
|Give us this day our daily bread.
|Give us our daily bread today.
|In other words: see to our daily needs.
|-
|12
|And forgive us our debts, as we forgive our debtors.
|And forgive us of all our sins, just as we forgive those who sin against us.
|
|-
|13
|And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen.
|And do not lead us into testing, but keep us from the evil one. For yours is the kingdom, and the power, and the glory, forever. Amen.
|The Byzantine manuscripts add "For yours is the kingdom," etc. Other manuscripts omit this part.
|-
|14
|For if ye forgive men their trespasses, your heavenly Father will also forgive you:
|Because if you forgive men the wrongs they do, your heavenly Father will forgive you as well.
|
|-
|15
|But if ye forgive not men their trespasses, neither will your Father forgive your trespasses.
|But if you do not forgive men their wrongdoings, your Father will not forgive your wrongdoings either.
|
|-
|16
|Moreover when ye fast, be not, as the hypocrites, of a sad countenance: for they disfigure their faces, that they may appear unto men to fast. Verily I say unto you, They have their reward.
|Furthermore, when you fast, do not be gloomy, like the hypocrites. They like to disfigure their faces so that they appear to other people to be fasting. I tell you truly: they will get what's coming to them.
|
|-
|17
|But thou, when thou fastest, anoint thine head, and wash thy face;
|But you, when you fast, rub your head with oil, and wash your face,
|Anointment, or rubbing of the head with oil, was necessary in desert climates to hold the body water in.
|-
|18
|That thou appear not unto men to fast, but unto thy Father which is in secret: and thy Father, which seeth in secret, shall reward thee openly.
|so that you do not look like a man fasting to other men, but to your Father Who is hidden, and your Father, who sees in a hidden manner, will reward you openly.
|
|-
|19
|Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal:
|Don't store up treasures for yourselves on earth, where moths and rust make things unsightly and thieves break through and steal.
|
|-
|20
|But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal:
|But store up treasures for yourselves in heaven, where neither moth nor rust can disfigure and no thief can break in or steal.
|
|-
|21
|For where your treasure is, there will your heart be also.
|For where your treasure is, your heart will also be.
|
|-
|22
|The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light.
|The lamp of the body is the eye. So if your eye is single, then your whole body will be bright.
|
|-
|23
|But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness!
|But if your eye is evil, then your whole body will be dark. So if the light that is in you is dark, it is very dark indeed.
|
|-
|24
|No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.
|No one can serve two masters. He will either hate the one and love the other, or else hold to the one and treat the other with contempt. You cannot at the same time be a slave to God and wealth.
|
|-
|25
|Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment?
|For this reason I tell you: stop worrying about your life, and what you will eat [or drink], or for your body, or what you will wear. Isn't life more than about food, and the body more than about clothes?
|The Greek verb is a negation of a present imperative. Such a construct tells the reader to stop doing something that he is presently doing or in the habit of doing.
|-
|26
|Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they?
|Look at the birds in the sky. They neither sow nor reap nor gather into barns, but your heavenly Father feeds them. Aren't you much better than they are?
|
|-
|27
|Which of you by taking thought can add one cubit unto his stature?
|Who among you, by worrying about it, can add one foot to his height?
|
|-
|28
|And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin:
|And why do you worry about your clothes? Look at the lilies of the field, and how they grow. They don't work or spin.
|
|-
|29
|And yet I say unto you, That even Solomon in all his glory was not arrayed like one of these.
|And yet I tell you that even [[Solomon]] in all his glory was never clothed like one of these.
|
|-
|30
|Wherefore, if God so clothe the grass of the field, which to day is, and to morrow is cast into the oven, shall he not much more clothe you, O ye of little faith?
|So if God can thus clothe the grass of the field, which is here today and thrown into the oven tomorrow, will he not clothe you so much more, you who have so little faith?
|
|-
|31
|Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed?
|So stop worrying, and saying, "What shall we eat?" or "What shall we drink?" or "What shall we wear?"
|
|-
|32
|(For after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye have need of all these things.
|For the Gentiles seek after all these things, but your heavenly Father knows that you need all these things.
|
|-
|33
|But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.
|But first seek after the Kingdom of God, and His justice, and every one of these things will be added to you.
|
|-
|34
|Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof.
|So stop worrying about tomorrow, because tomorrow will worry about itself. The bad things that happen today are enough to worry about today.
|
|}

==Chapter 7==

{|class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|Judge not, that ye be not judged.
|Stop judging others, if you do not want to be judged.
|
|-
|2
|For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again.
|For with whatever judgment you judge, you will be judged, and with whatever measure you measure out to others, it will be measured to you.
|
|-
|3
|And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye?
|And why do you behold the mote in your brother's eye, and not consider the beam in your own eye?
|
|-
|4
|Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam is in thine own eye?
|Or how can you say to your brother, "Let me take the mote out of your eye", while a beam is in your own eye?
|
|-
|5
|Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother's eye.
|Hypocrite! Throw the beam out of your own eye first, and then you will see clearly to throw out the mote in your brother's eye.
|
|-
|6
|Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you.
|Stop giving holy things to the dogs, and throwing your pearls in front of pigs, if you don't want them to trample them underfoot, and turn against you and tear you apart.
|
|-
|7
|Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you:
|Ask, and it wiill be given to you; seek, and you will find; knock, and it will be opened to you.
|
|-
|8
|For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened.
|For everyone who asks, receives; he who seeks, finds; and to him who knocks, it is opened.
|
|-
|9
|Or what man is there of you, whom if his son ask bread, will he give him a stone?
|Or what man is there among you who, if his son asks for bread, will give him a stone?
|
|-
|10
|Or if he ask a fish, will he give him a serpent?
|Or if he asks for a fish, will give him a snake?
|
|-
|11
|If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask him?
|If you, then, being evili, know how to give good gifts to your children, how much more will your Father in heaven give good things to those who ask Him?
|
|-
|12
|Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets.
|So however you would want men to treat you, treat them the same way. The law and the prophets require this.
|
|-
|13
|Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat:
|Enter in at the narrow gate. The gate is wide, and the road broad, that leads to destruction, and many people go in that way,
|
|-
|14
|Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.
|because the gate and the road are narrow, that lead to life, and few people find it.
|
|-
|15
|Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves.
|Watch out for false prophets. They come to you in sheep's clothing, but inwardly they are ravenous wolves.
|
|-
|16
|Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles?
|You will know them by their fruits. Do men gather grapes from thorns, or figs from thistles?
|
|-
|17
|Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit.
|In fact every good makes good fruit, but a corrupt tree makes bad fruit.
|
|-
|18
|A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.
|A good tree cannot make bad fruit, nor a corrupt tree make good fruit.
|
|-
|19
|Every tree that bringeth not forth good fruit is hewn down, and cast into the fire.
|Every tree that does not make good fruit is cut down and thrown into the fire.
|
|-
|20
|Wherefore by their fruits ye shall know them.
|Therefore, by their fruits you will know them.
|
|-
|21
|Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.
|Not everyone who says to me, "Lord! Lord!" will enter into the Kingdom of heaven, but rather the one who does the will of My Father in heaven (will so enter).
|
|-
|22
|Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works?
|Many people will say to me in that day, "Lord! Lord! Haven't we told the future in Your Name? Haven't we thrown demons out of people in Your Name? Haven't we done wonderful works in Your Name?"
|
|-
|23
|And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.
|And then I will tell them plainly: "I never knew you. Get away from me, you who work lawlessness."
|
|-
|24
|Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock:
|So everyone who hears these things that I say, and does them, I will compare to a wise man, who built his house on a rock,
|
|-
|25
|And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock.
|and the rain came down, and the floods came, and the winds blew, and beat on that house, and it did not fall, because it was founded on rock.
|
|-
|26
|And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand:
|And everyone who hears these things that I say, and does not do them, will be compared to a foolish man, who built his house on sand,
|
|-
|27
|And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it.
|and the rain came down, and the floods came, and the winds blew, and beat on that house, and it fell, and fell with a great crash.
|
|-
|28
|And it came to pass, when Jesus had ended these sayings, the people were astonished at his doctrine:
|And it came to pass, when Jesus had finished talking, that the crowds were amazed at his teaching,
|
|-
|29
|For he taught them as one having authority, and not as the scribes.
|because when he taught them he spoke with and from authority, and not the way the scribes commonly taught them.
|
|}

==Chapter 8==

{|class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|When he was come down from the mountain, great multitudes followed him.
|When He had come down from the mountain, great crowds of people followed him.
|
|-
|2
|And, behold, there came a leper and worshipped him, saying, Lord, if thou wilt, thou canst make me clean.
|And then a leper came and fell down at His feet, saying, "Lord, if You are willing, You can make me clean."
|
|-
|3
|And Jesus put forth his hand, and touched him, saying, I will; be thou clean. And immediately his leprosy was cleansed.
|And He put out his hand, and touched him, and said, "I am willing. Be clean." And immediately the man's [[leprosy]] was cleansed.
|The [[leprosy]] in view here could be any of a number of contagious skin disorders common to the Middle East in that time, and not necessarily [[Hansen's Disease]] caused by ''Mycobacterium leprae''.
|-
|4
|And Jesus saith unto him, See thou tell no man; but go thy way, shew thyself to the priest, and offer the gift that Moses commanded, for a testimony unto them.
|And Jesus told him, "Don't breathe a word of this to anyone, but go, show yourself to the priest, and offer the sacrifice that Moses commanded as a testimony to them."
|Someone might occasionally find himself free of the particular skin disorder that fell under the general heading of "leprosy." Such a man was always supposed to offer a sacrificial animal to give thanks to God.
|-
|5
|And when Jesus was entered into Capernaum, there came unto him a centurion, beseeching him,
|And when Jesus had gone into Capernaum, a centurion came to him, begging him,
|A Roman centurion ([[Greek]] '''εκατονταρχ''', literally, "leader of a hundred") was the lowest-ranking commissioned officer in the Roman army. He commanded a century of troops, consisting typically of eighty fighting men and twenty auxiliaries.
|-
|6
|And saying, Lord, my servant lieth at home sick of the palsy, grievously tormented.
|and saying, "Lord, my servant is bedridden in my house, paralyzed and in great pain."
|
|-
|7
|And Jesus saith unto him, I will come and heal him.
|And Jesus told him, "I will come and heal him."
|
|-
|8
|The centurion answered and said, Lord, I am not worthy that thou shouldest come under my roof: but speak the word only, and my servant shall be healed.
|In answer, the centurion said, "Lord, I don't deserve to have you come under my roof. Just say the word, and my servant will be healed.
|
|-
|9
|For I am a man under authority, having soldiers under me: and I say to this man, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it.
|"For I am part of a chain of command, and I have soldiers under my command. I tell this man, "Go" and he goes, and another, "Come" and he comes, and my servant, "Do this," and he does it."
|
|-
|10
|When Jesus heard it, he marvelled, and said to them that followed, Verily I say unto you, I have not found so great faith, no, not in Israel.
|When Jesus heard that, he was amazed, and said to those that were following him, "I tell you truely, I have not found such great faith, even in [[Israel]].
|
|-
|11
|And I say unto you, That many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven.
|"And I tell you that many will come from east and west, and will sit down with [[Abraham]], and [[Isaac]], and [[Jacob]], in the Kingdom of heaven.
|
|-
|12
|But the children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth.
|"But the children of the Kingdom will be thrown out into outer darkness; there will be weeping and grinding of teeth."
|
|-
|13
|And Jesus said unto the centurion, Go thy way; and as thou hast believed, so be it done unto thee. And his servant was healed in the selfsame hour.
|And Jesus said to the centurion, "Go, and as you have believed, so let it be done for you." And his servant was healed in that very hour.
|
|-
|14
|And when Jesus was come into Peter's house, he saw his wife's mother laid, and sick of a fever.
|And when Jesus had come into Peter's house, he saw his wife's mother, bedridden and ill with fever.
|
|-
|15
|And he touched her hand, and the fever left her: and she arose, and ministered unto them.
|And He touched her hand, and the fever left her, and she got up and waited on them.
|
|-
|16
|When the even was come, they brought unto him many that were possessed with devils: and he cast out the spirits with his word, and healed all that were sick:
|That evening, they brought to Him many that were demon-oppressed, and He threw out the spirits with His word, and healed all the sick people,
|
|-
|17
|That it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare our sicknesses.
|so that this might be fulfilled that was spoken by [[Isaiah]] the prophet, who said, "He Himself took our infirmities, and bore our sicknesses."
|
|-
|18
|Now when Jesus saw great multitudes about him, he gave commandment to depart unto the other side.
|Now when Jesus saw great crowds of people around him, he gave orders to leave for the other side.
|
|-
|19
|And a certain scribe came, and said unto him, Master, I will follow thee whithersoever thou goest.
|And a certain scribe came, and told Him, "Master, I will follow you wherever you go."
|
|-
|20
|And Jesus saith unto him, The foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay his head.
|And Jesus told him, "[[Fox]]es have holes, and the birds of the sky have nests, but the Son of man has no place to rest His head."
|
|-
|21
|And another of his disciples said unto him, Lord, suffer me first to go and bury my father.
|And another of His pupils said to him, "Lord, first permit me to go to bury my father."
|
|-
|22
|But Jesus said unto him, Follow me; and let the dead bury their dead.
|But Jesus told him, "Follow Me, and let the dead bury their own."
|
|-
|23
|And when he was entered into a ship, his disciples followed him.
|And when He had gone into a boat, His pupils followed Him.
|This was a small fishing sloop, probably not more than fifteen feet from stem to stern.
|-
|24
|And, behold, there arose a great tempest in the sea, insomuch that the ship was covered with the waves: but he was asleep.
|And behold, a great storm arose on the lake, so much that the boat was swamped with the waves. But He was asleep.
|
|-
|25
|And his disciples came to him, and awoke him, saying, Lord, save us: we perish.
|And His pupils came to Him, and woke Him up, saying, "Lord, save us; we're dying!"
|
|-
|26
|And he saith unto them, Why are ye fearful, O ye of little faith? Then he arose, and rebuked the winds and the sea; and there was a great calm.
|And He said to them, "Why are you afraid, you of little faith?" Then He got up, and gave an order to the winds and the sea; and a great calm fell.
|
|-
|27
|But the men marvelled, saying, What manner of man is this, that even the winds and the sea obey him!
|But the men were amazed, saying, "What kind of Man is this? Even the winds and the sea obey Him!"
|
|-
|28
|And when he was come to the other side into the country of the Gergesenes, there met him two possessed with devils, coming out of the tombs, exceeding fierce, so that no man might pass by that way.
|And when He had come to the other side into the country of the Gadarenes, two demon-possessed men met Him, coming out of the tombs, so fierce that no man dared pass by that way.
|The Byzantine family renders this "Gergesenes." In fact, this was Gadite country, and so "Gadarene" is proper.
|-
|29
|And, behold, they cried out, saying, What have we to do with thee, Jesus, thou Son of God? art thou come hither to torment us before the time?
|And suddenly they cried out, saying, "What business do we have with You, Jesus, Son of God? Have you come here to torment us before the time?"
|All demons know that God will deal definitively with them eventually, and still they demand more time, as if they can possibly escape the judgment that will come to them.
|-
|30
|And there was a good way off from them an herd of many swine feeding.
|And a herd of many pigs was feeding a fair distance from them.
|
|-
|31
|So the devils besought him, saying, If thou cast us out, suffer us to go away into the herd of swine.
|So the demons begged Him, saying, "If you're going to throw us out, let us go away into the herd of pigs."
|
|-
|32
|And he said unto them, Go. And when they were come out, they went into the herd of swine: and, behold, the whole herd of swine ran violently down a steep place into the sea, and perished in the waters.
|And He said to them, "Go." And when they came out of the two men, they went into the herd of pigs. And the entire herd of pigs ran pell-mell down a steep bank into the sea, and drowned in the waters.
|
|-
|33
|And they that kept them fled, and went their ways into the city, and told every thing, and what was befallen to the possessed of the devils.
|And those who had been keeping the pigs ran away, and went back into the city, and told about everything that had happened, and what had happened to the formerly demon-possessed men.
|
|-
|34
|And, behold, the whole city came out to meet Jesus: and when they saw him, they besought him that he would depart out of their coasts.
|And then the entire city came out to meet Jesus, and when they saw Him, they begged Him to go away from their coasts.
|
|}

==Chapter 9==

{|class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|And he entered into a ship, and passed over, and came into his own city.
|And he boarded a boat, and crossed the lake, and came into his own city.
|
|-
|2
|And, behold, they brought to him a man sick of the palsy, lying on a bed: and Jesus seeing their faith said unto the sick of the palsy; Son, be of good cheer; thy sins be forgiven thee.
|And they brought to Him a paralyzed man, lying on a pallet. And Jesus, seeing their faith, said to the paralytic, "Son, cheer up; your sins are forgiven you."
|
|-
|3
|And, behold, certain of the scribes said within themselves, This man blasphemeth.
|And some of the scribes said among themselves, "This man is speaking blasphemy."
|
|-
|4
|And Jesus knowing their thoughts said, Wherefore think ye evil in your hearts?
|And Jesus, Who knew what they were thinking, said, "Why do you think evil in your hearts?
|
|-
|5
|For whether is easier, to say, Thy sins be forgiven thee; or to say, Arise, and walk?
|"For which would be easier to say: 'Your sins are forgiven you,' or 'Get up and walk'?
|
|-
|6
|But that ye may know that the Son of man hath power on earth to forgive sins, (then saith he to the sick of the palsy,) Arise, take up thy bed, and go unto thine house.
|"But so that you may know that the Son of man has the authority on earth to forgive sins..." Then he said to the paralyzed man, "Get up, take up your pallet, and go to your house."
|
|-
|7
|And he arose, and departed to his house.
|And he got up and went away to his house.
|
|-
|8
|But when the multitudes saw it, they marvelled, and glorified God, which had given such power unto men.
|But when the crowds saw it, they were very much afraid, and gave glory to God, Who had given power like that to men.
|The Byzantine family has the verb '''θαυμαζω''', which means, "I make someone say, 'Wow!'" But the best manuscripts say that the people in those crowds were afraid, not merely impressed with an amazing spectacle.
|-
|9
|And as Jesus passed forth from thence, he saw a man, named Matthew, sitting at the receipt of custom: and he saith unto him, Follow me. And he arose, and followed him.
|And as Jesus walked away from that place, he saw a man, Matthew by name, sitting in the tax office, and He said to him, "Follow Me." And he got up and followed Him.
|
|-
|10
|And it came to pass, as Jesus sat at meat in the house, behold, many publicans and sinners came and sat down with him and his disciples.
|And it came to pass, as He reclined to dine in the house, many tax-gatherers and sinners came and reclined with Him and His pupils.
|Men in those days did not ''sit'' down at the dinnertable; they ''lay'' down on couches set alongside the table, held themselves up on one elbow, and reached for their food.
|-
|11
|And when the Pharisees saw it, they said unto his disciples, Why eateth your Master with publicans and sinners?
|And when the [[Pharisees]] saw this, they said to His pupils, "Why is your Master eating with tax-gatherers and sinners?"
|[[Pharisees]] constantly held themselves "holier than" the rest of their society. Tax-gatherers were the lowest of the low in Jewish society, primarily on account of the methods they employed. They were not direct government employees, but were private collection agents, to whom the Romans "farmed out" the tax-collection task. This "farming-out" caused great controversy even in the Senate of Rome and was one of the sorest points of anti-Roman resentment among the Jews.
|-
|12
|But when Jesus heard that, he said unto them, They that be whole need not a physician, but they that are sick.
|But when Jesus heard that, He told them, "The well do not need to see the doctor, but the sick do.
|
|-
|13
|But go ye and learn what that meaneth, I will have mercy, and not sacrifice: for I am not come to call the righteous, but sinners to repentance.
|"But you go and learn what this means: 'I desire mercy, and not sacrifice.' For I haven't come here to call the just, but sinners to change their hearts."
|
|-
|14
|Then came to him the disciples of John, saying, Why do we and the Pharisees fast oft, but thy disciples fast not?
|Then some followers of John the Baptist came to him, saying, "Why do we and the Pharisees fast often, but Your students do not fast?"
|
|-
|15
|And Jesus said unto them, Can the children of the bridechamber mourn, as long as the bridegroom is with them? but the days will come, when the bridegroom shall be taken from them, and then shall they fast.
|And Jesus told them, "Can the members of the wedding party mourn, so long as the groom is with them? But a time will come when the groom will be taken from them, and then they will fast.
|
|-
|16
|No man putteth a piece of new cloth unto an old garment, for that which is put in to fill it up taketh from the garment, and the rent is made worse.
|"No man puts a piece of new cloth onto an old garment. What is put in to fill the tear takes something from the old garment, and the hole is torn even wider.
|
|-
|17
|Neither do men put new wine into old bottles: else the bottles break, and the wine runneth out, and the bottles perish: but they put new wine into new bottles, and both are preserved.
|Neither do men put freshly-squeezed grape juice into old skins; otherwise the skins break, the juice runs out, and the skins are ruined. Instead they put fresh juice into new skins, and both are preserved.
|The [[Greek]] word '''οινος''' means simply "the fruit of the vine." Wine in the modern sense of an [[alcoholic drink]] was not a common drink, especially among the Jews. Contrary to popular belief, connoisseurs of grape juice actively sought to stop it from fermenting and in fact had five different methods available to them to accomplish this.
|-
|18
|While he spake these things unto them, behold, there came a certain ruler, and worshipped him, saying, My daughter is even now dead: but come and lay thy hand upon her, and she shall live.
|While He was speaking these things to them, behold, a certain ruler came to Him, and fell down at His feet, saying, "My daughter is dead even now. But come and lay Your hand on her, and she will live."
|
|-
|19
|And Jesus arose, and followed him, and so did his disciples.
|And Jesus got up and followewd him, and so did His students.
|
|-
|20
|And, behold, a woman, which was diseased with an issue of blood twelve years, came behind him, and touched the hem of his garment:
|And behold, a woman, who had been hemorrhaging for twelve years, came behind Him, and touched the hem of His robe.
|
|-
|21
|For she said within herself, If I may but touch his garment, I shall be whole.
|For she said to herself, "If I could just touch His robe, I will be made well."
|
|-
|22
|But Jesus turned him about, and when he saw her, he said, Daughter, be of good comfort; thy faith hath made thee whole. And the woman was made whole from that hour.
|But Jesus turned around, and when He saw her, He said, "Daughter, take heart; your faith has made you well." And the woman was made well from that hour.
|
|-
|23
|And when Jesus came into the ruler's house, and saw the minstrels and the people making a noise,
|And when Jesus came to the ruler's house, and saw the [[music]]ians and the crowds making a scene,
|
|-
|24
|He said unto them, Give place: for the maid is not dead, but sleepeth. And they laughed him to scorn.
|He told them, "Give Me room. This young woman is not dead; she is asleep." And they laughed at Him scornfully.
|
|-
|25
|But when the people were put forth, he went in, and took her by the hand, and the maid arose.
|But when the crowds were put outside, He went in, and took her by the hand, and the young woman got up.
|
|-
|26
|And the fame hereof went abroad into all that land.
|And the news of this event went out into that entire land.
|
|-
|27
|And when Jesus departed thence, two blind men followed him, crying, and saying, Thou Son of David, have mercy on us.
|And when Jesus went away from that place, two blind men followed Him, crying out and saying, "Have mercy on us, Son of David!"
|
|-
|28
|And when he was come into the house, the blind men came to him: and Jesus saith unto them, Believe ye that I am able to do this? They said unto him, Yea, Lord.
|And when he had come into the house, the blind men came to Him. Jesus said to them, "Do you believe that I can do this?" They said to Him, "Yes, Lord."
|
|-
|29
|Then touched he their eyes, saying, According to your faith be it unto you.
|Then He touched their eyes, saying, "According to your faith, let it work out for you."
|
|-
|30
|And their eyes were opened; and Jesus straitly charged them, saying, See that no man know it.
|And their eyes were opened, and Jesus gave them strict orders, saying, "Don't let any man know anything about this."
|
|-
|31
|But they, when they were departed, spread abroad his fame in all that country.
|But they, when they had left, spread the news of him in that entire country.
|
|-
|32
|As they went out, behold, they brought to him a dumb man possessed with a devil.
|As they went out, some people brought to him a mute demon-possessed man.
|
|-
|33
|And when the devil was cast out, the dumb spake: and the multitudes marvelled, saying, It was never so seen in Israel.
|And when the demon was thrown out, the mute spoke. The crowds said, "Wow! Nothing like this has ever been seen in Israel!"
|
|-
|34
|But the Pharisees said, He casteth out devils through the prince of the devils.
|But the Pharisees said, "He throws out demons by calling upon the leader of demons."
|
|-
|35
|And Jesus went about all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness and every disease among the people.
|And Jesus went around to all the cities and towns, teaching in their synagogues, and preaching the Good News of the Kingdom, and healing every sickness and every disease among the people.
|
|-
|36
|But when he saw the multitudes, he was moved with compassion on them, because they fainted, and were scattered abroad, as sheep having no shepherd.
|But when He saw the crowds, He was moved with compassion for them, because they were worried, and were scattered about like sheep without a shepherd.
|
|-
|37
|Then saith he unto his disciples, The harvest truly is plenteous, but the labourers are few;
|Then He said to His students, "The harvest is truly bountiful, but the harvesters are few.
|
|-
|38
|Pray ye therefore the Lord of the harvest, that he will send forth labourers into his harvest.
|So pray to the Lord of the harvest, that He will send out workmen to gather in His harvest.
|
|}

[[Category:Conservative Bible]]

Talk:Acts 10-19 (Translated)

2009-10-29T03:17:23Z

Cambrian: Created page with '==Acts 13:5== And when they were at Salamis, they preached the word of God in the synagogues of the Jews: and they had also John to their minister. = καὶ γενόμενοι ...'

==Acts 13:5==
And when they were at Salamis, they preached the word of God in the synagogues of the Jews: and they had also John to their minister. = καὶ γενόμενοι ἐν Σαλαμῖνι κατήγγελλον τὸν λόγον τοῦ θεοῦ ἐν ταῖς συναγωγαῖς τῶν Ἰουδαίων: εἶχον δὲ καὶ Ἰωάννην ὑπηρέτην. The part behind the colon is really hard for me to translate - would someone please have a look at this? [[User:Cambrian|Cambrian]] 23:17, 28 October 2009 (EDT)

Acts 10-19 (Translated)

2009-10-29T03:16:01Z

Cambrian: /* Chapter 13 */ λόγον τοῦ θεοῦ - more usual reference to logos than the opening of Luke where the term is repeated 3 times in one sentence

==Chapter 10==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|There was a certain man in Caesarea called Cornelius, a centurion of the band called the Italian band,
|
|
|-
|2
|A devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God alway.
|
|
|-
|3
|He saw in a vision evidently about the ninth hour of the day an angel of God coming in to him, and saying unto him, Cornelius.
|
|
|-
|4
|And when he looked on him, he was afraid, and said, What is it, Lord? And he said unto him, Thy prayers and thine alms are come up for a memorial before God.
|
|
|-
|5
|And now send men to Joppa, and call for one Simon, whose surname is Peter:
|
|
|-
|6
|He lodgeth with one Simon a tanner, whose house is by the sea side: he shall tell thee what thou oughtest to do.
|
|
|-
|7
|And when the angel which spake unto Cornelius was departed, he called two of his household servants, and a devout soldier of them that waited on him continually;
|
|
|-
|8
|And when he had declared all these things unto them, he sent them to Joppa.
|
|
|-
|9
|On the morrow, as they went on their journey, and drew nigh unto the city, Peter went up upon the housetop to pray about the sixth hour:
|
|
|-
|10
|And he became very hungry, and would have eaten: but while they made ready, he fell into a trance,
|
|
|-
|11
|And saw heaven opened, and a certain vessel descending unto him, as it had been a great sheet knit at the four corners, and let down to the earth:
|
|
|-
|12
|Wherein were all manner of fourfooted beasts of the earth, and wild beasts, and creeping things, and fowls of the air.
|
|
|-
|13
|And there came a voice to him, Rise, Peter; kill, and eat.
|
|
|-
|14
|But Peter said, Not so, Lord; for I have never eaten any thing that is common or unclean.
|
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|-
|15
|And the voice spake unto him again the second time, What God hath cleansed, that call not thou common.
|
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|-
|16
|This was done thrice: and the vessel was received up again into heaven.
|
|
|-
|17
|Now while Peter doubted in himself what this vision which he had seen should mean, behold, the men which were sent from Cornelius had made inquiry for Simon's house, and stood before the gate,
|
|
|-
|18
|And called, and asked whether Simon, which was surnamed Peter, were lodged there.
|
|
|-
|19
|While Peter thought on the vision, the Spirit said unto him, Behold, three men seek thee.
|
|
|-
|20
|Arise therefore, and get thee down, and go with them, doubting nothing: for I have sent them.
|
|
|-
|21
|Then Peter went down to the men which were sent unto him from Cornelius; and said, Behold, I am he whom ye seek: what is the cause wherefore ye are come?
|
|
|-
|22
|And they said, Cornelius the centurion, a just man, and one that feareth God, and of good report among all the nation of the Jews, was warned from God by an holy angel to send for thee into his house, and to hear words of thee.
|
|
|-
|23
|Then called he them in, and lodged them. And on the morrow Peter went away with them, and certain brethren from Joppa accompanied him.
|
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|-
|24
|And the morrow after they entered into Caesarea. And Cornelius waited for them, and had called together his kinsmen and near friends.
|
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|-
|25
|And as Peter was coming in, Cornelius met him, and fell down at his feet, and worshipped him.
|
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|-
|26
|But Peter took him up, saying, Stand up; I myself also am a man.
|
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|-
|27
|And as he talked with him, he went in, and found many that were come together.
|
|
|-
|28
|And he said unto them, Ye know how that it is an unlawful thing for a man that is a Jew to keep company, or come unto one of another nation; but God hath shewed me that I should not call any man common or unclean.
|
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|-
|29
|Therefore came I unto you without gainsaying, as soon as I was sent for: I ask therefore for what intent ye have sent for me?
|
|
|-
|30
|And Cornelius said, Four days ago I was fasting until this hour; and at the ninth hour I prayed in my house, and, behold, a man stood before me in bright clothing,
|
|
|-
|31
|And said, Cornelius, thy prayer is heard, and thine alms are had in remembrance in the sight of God.
|
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|-
|32
|Send therefore to Joppa, and call hither Simon, whose surname is Peter; he is lodged in the house of one Simon a tanner by the sea side: who, when he cometh, shall speak unto thee.
|
|
|-
|33
|Immediately therefore I sent to thee; and thou hast well done that thou art come. Now therefore are we all here present before God, to hear all things that are commanded thee of God.
|
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|-
|34
|Then Peter opened his mouth, and said, Of a truth I perceive that God is no respecter of persons:
|
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|-
|35
|But in every nation he that feareth him, and worketh righteousness, is accepted with him.
|
|
|-
|36
|The word which God sent unto the children of Israel, preaching peace by Jesus Christ: (he is Lord of all:)
|
|
|-
|37
|That word, I say, ye know, which was published throughout all Judaea, and began from Galilee, after the baptism which John preached;
|
|
|-
|38
|How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him.
|
|
|-
|39
|And we are witnesses of all things which he did both in the land of the Jews, and in Jerusalem; whom they slew and hanged on a tree:
|
|
|-
|40
|Him God raised up the third day, and shewed him openly;
|
|
|-
|41
|Not to all the people, but unto witnesses chosen before of God, even to us, who did eat and drink with him after he rose from the dead.
|
|
|-
|42
|And he commanded us to preach unto the people, and to testify that it is he which was ordained of God to be the Judge of quick and dead.
|
|
|-
|43
|To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins.
|
|
|-
|44
|While Peter yet spake these words, the Holy Ghost fell on all them which heard the word.
|
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|-
|45
|And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost.
|
|
|-
|46
|For they heard them speak with tongues, and magnify God. Then answered Peter,
|
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|-
|47
|Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we?
|
|
|-
|48
|And he commanded them to be baptized in the name of the Lord. Then prayed they him to tarry certain days.
|
|
|}

==Chapter 11==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|And the apostles and brethren that were in Judaea heard that the Gentiles had also received the word of God.
|
|
|-
|2
|And when Peter was come up to Jerusalem, they that were of the circumcision contended with him,
|
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|-
|3
|Saying, Thou wentest in to men uncircumcised, and didst eat with them.
|
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|-
|4
|But Peter rehearsed the matter from the beginning, and expounded it by order unto them, saying,
|
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|-
|5
|I was in the city of Joppa praying: and in a trance I saw a vision, A certain vessel descend, as it had been a great sheet, let down from heaven by four corners; and it came even to me:
|
|
|-
|6
|Upon the which when I had fastened mine eyes, I considered, and saw fourfooted beasts of the earth, and wild beasts, and creeping things, and fowls of the air.
|
|
|-
|7
|And I heard a voice saying unto me, Arise, Peter; slay and eat.
|
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|-
|8
|But I said, Not so, Lord: for nothing common or unclean hath at any time entered into my mouth.
|
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|-
|9
|But the voice answered me again from heaven, What God hath cleansed, that call not thou common.
|
|
|-
|10
|And this was done three times: and all were drawn up again into heaven.
|
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|-
|11
|And, behold, immediately there were three men already come unto the house where I was, sent from Caesarea unto me.
|
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|-
|12
|And the spirit bade me go with them, nothing doubting. Moreover these six brethren accompanied me, and we entered into the man's house:
|
|
|-
|13
|And he shewed us how he had seen an angel in his house, which stood and said unto him, Send men to Joppa, and call for Simon, whose surname is Peter;
|
|
|-
|14
|Who shall tell thee words, whereby thou and all thy house shall be saved.
|
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|-
|15
|And as I began to speak, the Holy Ghost fell on them, as on us at the beginning.
|
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|-
|16
|Then remembered I the word of the Lord, how that he said, John indeed baptized with water; but ye shall be baptized with the Holy Ghost.
|
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|-
|17
|Forasmuch then as God gave them the like gift as he did unto us, who believed on the Lord Jesus Christ; what was I, that I could withstand God?
|
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|-
|18
|When they heard these things, they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life.
|
|
|-
|19
|Now they which were scattered abroad upon the persecution that arose about Stephen travelled as far as Phenice, and Cyprus, and Antioch, preaching the word to none but unto the Jews only.
|
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|-
|20
|And some of them were men of Cyprus and Cyrene, which, when they were come to Antioch, spake unto the Grecians, preaching the Lord Jesus.
|
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|-
|21
|And the hand of the Lord was with them: and a great number believed, and turned unto the Lord.
|
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|-
|22
|Then tidings of these things came unto the ears of the church which was in Jerusalem: and they sent forth Barnabas, that he should go as far as Antioch.
|
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|-
|23
|Who, when he came, and had seen the grace of God, was glad, and exhorted them all, that with purpose of heart they would cleave unto the Lord.
|
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|-
|24
|For he was a good man, and full of the Holy Ghost and of faith: and much people was added unto the Lord.
|
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|-
|25
|Then departed Barnabas to Tarsus, for to seek Saul:
|
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|-
|26
|And when he had found him, he brought him unto Antioch. And it came to pass, that a whole year they assembled themselves with the church, and taught much people. And the disciples were called Christians first in Antioch.
|
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|-
|27
|And in these days came prophets from Jerusalem unto Antioch.
|
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|-
|28
|And there stood up one of them named Agabus, and signified by the spirit that there should be great dearth throughout all the world: which came to pass in the days of Claudius Caesar.
|
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|-
|29
|Then the disciples, every man according to his ability, determined to send relief unto the brethren which dwelt in Judaea:
|
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|-
|30
|Which also they did, and sent it to the elders by the hands of Barnabas and Saul.
|
|
|}

==Chapter 12==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|Now about that time Herod the king stretched forth his hands to vex certain of the church.
|
|
|-
|2
|And he killed James the brother of John with the sword.
|
|
|-
|3
|And because he saw it pleased the Jews, he proceeded further to take Peter also. (Then were the days of unleavened bread.)
|
|
|-
|4
|And when he had apprehended him, he put him in prison, and delivered him to four quaternions of soldiers to keep him; intending after Easter to bring him forth to the people.
|
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|-
|5
|Peter therefore was kept in prison: but prayer was made without ceasing of the church unto God for him.
|
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|-
|6
|And when Herod would have brought him forth, the same night Peter was sleeping between two soldiers, bound with two chains: and the keepers before the door kept the prison.
|
|
|-
|7
|And, behold, the angel of the Lord came upon him, and a light shined in the prison: and he smote Peter on the side, and raised him up, saying, Arise up quickly. And his chains fell off from his hands.
|
|
|-
|8
|And the angel said unto him, Gird thyself, and bind on thy sandals. And so he did. And he saith unto him, Cast thy garment about thee, and follow me.
|
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|-
|9
|And he went out, and followed him; and wist not that it was true which was done by the angel; but thought he saw a vision.
|
|
|-
|10
|When they were past the first and the second ward, they came unto the iron gate that leadeth unto the city; which opened to them of his own accord: and they went out, and passed on through one street; and forthwith the angel departed from him.
|
|
|-
|11
|And when Peter was come to himself, he said, Now I know of a surety, that the Lord hath sent his angel, and hath delivered me out of the hand of Herod, and from all the expectation of the people of the Jews.
|
|
|-
|12
|And when he had considered the thing, he came to the house of Mary the mother of John, whose surname was Mark; where many were gathered together praying.
|
|
|-
|13
|And as Peter knocked at the door of the gate, a damsel came to hearken, named Rhoda.
|
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|-
|14
|And when she knew Peter's voice, she opened not the gate for gladness, but ran in, and told how Peter stood before the gate.
|
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|-
|15
|And they said unto her, Thou art mad. But she constantly affirmed that it was even so. Then said they, It is his angel.
|
|
|-
|16
|But Peter continued knocking: and when they had opened the door, and saw him, they were astonished.
|
|
|-
|17
|But he, beckoning unto them with the hand to hold their peace, declared unto them how the Lord had brought him out of the prison. And he said, Go shew these things unto James, and to the brethren. And he departed, and went into another place.
|
|
|-
|18
|Now as soon as it was day, there was no small stir among the soldiers, what was become of Peter.
|
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|-
|19
|And when Herod had sought for him, and found him not, he examined the keepers, and commanded that they should be put to death. And he went down from Judaea to Caesarea, and there abode.
|
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|-
|20
|And Herod was highly displeased with them of Tyre and Sidon: but they came with one accord to him, and, having made Blastus the king's chamberlain their friend, desired peace; because their country was nourished by the king's country.
|
|
|-
|21
|And upon a set day Herod, arrayed in royal apparel, sat upon his throne, and made an oration unto them.
|
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|-
|22
|And the people gave a shout, saying, It is the voice of a god, and not of a man.
|
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|-
|23
|And immediately the angel of the Lord smote him, because he gave not God the glory: and he was eaten of worms, and gave up the ghost.
|
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|-
|24
|But the word of God grew and multiplied.
|
|
|-
|25
|And Barnabas and Saul returned from Jerusalem, when they had fulfilled their ministry, and took with them John, whose surname was Mark.
|
|
|}

==Chapter 13==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|Now there were in the church that was at Antioch certain prophets and teachers; as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with Herod the tetrarch, and Saul.
|There were certain prophets and teachers at the church in Antioch, such as Barnabas, Simeon, who was also called Niger, Lucius of Cyrene, Manaen, who was raised with Herod Agrippa the governor, and Saul.
|Herod Agrippa is identified here as τετραάρχου, which is rendered in English as governor because of its similarity to that term in modern usage.
|-
|2
|As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them.
|As they served in the Holy Spirit's ministry and fasted, the Holy Ghost said "I appoint Barnabas and Saul for the work for which I called them."
|The KJV here omits the meaning of λειτουργούντων (to serve) and the traditional meaning of πνεῦμα τὸ ἅγιον (the most holy breath), which is not God (θεοῦ), but the Holy Spirit (the third person of the Triune God). Separate is an archaic translation of Ἀφορίσατε; appoint is more sensible to the reader.
|-
|3
|And when they had fasted and prayed, and laid their hands on them, they sent them away.
|And they departed after they fasted, prayed, and laid their hands on themselves.
|ἐπιθέντες τὰς χεῖρας αὐτοῖς is commonly translated as "laid their hands upon them," which is preserved because it has taken on its own idiomatic meaning English speaking Christians.
|-
|4
|So they, being sent forth by the Holy Ghost, departed unto Seleucia; and from thence they sailed to Cyprus.
|They having been sent forth by the Holy Spirit, they went to Seleucia and sailed to Cyprus
|Updating "having been sent forth" for the Greek "they consequently having been sent forth" (retaining progressive).
|-
|5
|And when they were at Salamis, they preached the word of God in the synagogues of the Jews: and they had also John to their minister.
|And when they were at Salamis, they preached the Word of God in the synagogues of the Jews: and they had John as their preacher.
|"Word of God" here is λόγον τοῦ θεοῦ, another reference to Truth (logos - λόγος).
|-
|6
|And when they had gone through the isle unto Paphos, they found a certain sorcerer, a false prophet, a Jew, whose name was Bar-jesus:
|
|
|-
|7
|Which was with the deputy of the country, Sergius Paulus, a prudent man; who called for Barnabas and Saul, and desired to hear the word of God.
|
|
|-
|8
|But Elymas the sorcerer (for so is his name by interpretation) withstood them, seeking to turn away the deputy from the faith.
|
|
|-
|9
|Then Saul, (who also is called Paul,) filled with the Holy Ghost, set his eyes on him,
|
|
|-
|10
|And said, O full of all subtilty and all mischief, thou child of the devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord?
|
|
|-
|11
|And now, behold, the hand of the Lord is upon thee, and thou shalt be blind, not seeing the sun for a season. And immediately there fell on him a mist and a darkness; and he went about seeking some to lead him by the hand.
|
|
|-
|12
|Then the deputy, when he saw what was done, believed, being astonished at the doctrine of the Lord.
|
|
|-
|13
|Now when Paul and his company loosed from Paphos, they came to Perga in Pamphylia: and John departing from them returned to Jerusalem.
|
|
|-
|14
|But when they departed from Perga, they came to Antioch in Pisidia, and went into the synagogue on the sabbath day, and sat down.
|
|
|-
|15
|And after the reading of the law and the prophets the rulers of the synagogue sent unto them, saying, Ye men and brethren, if ye have any word of exhortation for the people, say on.
|
|
|-
|16
|Then Paul stood up, and beckoning with his hand said, Men of Israel, and ye that fear God, give audience.
|
|
|-
|17
|The God of this people of Israel chose our fathers, and exalted the people when they dwelt as strangers in the land of Egypt, and with an high arm brought he them out of it.
|
|
|-
|18
|And about the time of forty years suffered he their manners in the wilderness.
|
|
|-
|19
|And when he had destroyed seven nations in the land of Chanaan, he divided their land to them by lot.
|
|
|-
|20
|And after that he gave unto them judges about the space of four hundred and fifty years, until Samuel the prophet.
|
|
|-
|21
|And afterward they desired a king: and God gave unto them Saul the son of Cis, a man of the tribe of Benjamin, by the space of forty years.
|
|
|-
|22
|And when he had removed him, he raised up unto them David to be their king; to whom also he gave testimony, and said, I have found David the son of Jesse, a man after mine own heart, which shall fulfil all my will.
|
|
|-
|23
|Of this man's seed hath God according to his promise raised unto Israel a Saviour, Jesus:
|
|
|-
|24
|When John had first preached before his coming the baptism of repentance to all the people of Israel.
|
|
|-
|25
|And as John fulfilled his course, he said, Whom think ye that I am? I am not he. But, behold, there cometh one after me, whose shoes of his feet I am not worthy to loose.
|
|
|-
|26
|Men and brethren, children of the stock of Abraham, and whosoever among you feareth God, to you is the word of this salvation sent.
|
|
|-
|27
|For they that dwell at Jerusalem, and their rulers, because they knew him not, nor yet the voices of the prophets which are read every sabbath day, they have fulfilled them in condemning him.
|
|
|-
|28
|And though they found no cause of death in him, yet desired they Pilate that he should be slain.
|
|
|-
|29
|And when they had fulfilled all that was written of him, they took him down from the tree, and laid him in a sepulchre.
|
|
|-
|30
|But God raised him from the dead:
|
|
|-
|31
|And he was seen many days of them which came up with him from Galilee to Jerusalem, who are his witnesses unto the people.
|
|
|-
|32
|And we declare unto you glad tidings, how that the promise which was made unto the fathers,
|
|
|-
|33
|God hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is also written in the second psalm, Thou art my Son, this day have I begotten thee.
|
|
|-
|34
|And as concerning that he raised him up from the dead, now no more to return to corruption, he said on this wise, I will give you the sure mercies of David.
|
|
|-
|35
|Wherefore he saith also in another psalm, Thou shalt not suffer thine Holy One to see corruption.
|
|
|-
|36
|For David, after he had served his own generation by the will of God, fell on sleep, and was laid unto his fathers, and saw corruption:
|
|
|-
|37
|But he, whom God raised again, saw no corruption.
|
|
|-
|38
|Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins:
|
|
|-
|39
|And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses.
|
|
|-
|40
|Beware therefore, lest that come upon you, which is spoken of in the prophets;
|
|
|-
|41
|Behold, ye despisers, and wonder, and perish: for I work a work in your days, a work which ye shall in no wise believe, though a man declare it unto you.
|
|
|-
|42
|And when the Jews were gone out of the synagogue, the Gentiles besought that these words might be preached to them the next sabbath.
|
|
|-
|43
|Now when the congregation was broken up, many of the Jews and religious proselytes followed Paul and Barnabas: who, speaking to them, persuaded them to continue in the grace of God.
|
|
|-
|44
|And the next sabbath day came almost the whole city together to hear the word of God.
|
|
|-
|45
|But when the Jews saw the multitudes, they were filled with envy, and spake against those things which were spoken by Paul, contradicting and blaspheming.
|
|
|-
|46
|Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles.
|
|
|-
|47
|For so hath the Lord commanded us, saying, I have set thee to be a light of the Gentiles, that thou shouldest be for salvation unto the ends of the earth.
|
|
|-
|48
|And when the Gentiles heard this, they were glad, and glorified the word of the Lord: and as many as were ordained to eternal life believed.
|
|
|-
|49
|And the word of the Lord was published throughout all the region.
|
|
|-
|50
|But the Jews stirred up the devout and honourable women, and the chief men of the city, and raised persecution against Paul and Barnabas, and expelled them out of their coasts.
|
|
|-
|51
|But they shook off the dust of their feet against them, and came unto Iconium.
|
|
|-
|52
|And the disciples were filled with joy, and with the Holy Ghost.
|
|
|}

==Chapter 14==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|And it came to pass in Iconium, that they went both together into the synagogue of the Jews, and so spake, that a great multitude both of the Jews and also of the Greeks believed.
|
|
|-
|2
|But the unbelieving Jews stirred up the Gentiles, and made their minds evil affected against the brethren.
|
|
|-
|3
|Long time therefore abode they speaking boldly in the Lord, which gave testimony unto the word of his grace, and granted signs and wonders to be done by their hands.
|
|
|-
|4
|But the multitude of the city was divided: and part held with the Jews, and part with the apostles.
|
|
|-
|5
|And when there was an assault made both of the Gentiles, and also of the Jews with their rulers, to use them despitefully, and to stone them,
|
|
|-
|6
|They were ware of it, and fled unto Lystra and Derbe, cities of Lycaonia, and unto the region that lieth round about:
|
|
|-
|7
|And there they preached the gospel.
|
|
|-
|8
|And there sat a certain man at Lystra, impotent in his feet, being a cripple from his mother's womb, who never had walked:
|
|
|-
|9
|The same heard Paul speak: who stedfastly beholding him, and perceiving that he had faith to be healed,
|
|
|-
|10
|Said with a loud voice, Stand upright on thy feet. And he leaped and walked.
|
|
|-
|11
|And when the people saw what Paul had done, they lifted up their voices, saying in the speech of Lycaonia, The gods are come down to us in the likeness of men.
|
|
|-
|12
|And they called Barnabas, Jupiter; and Paul, Mercurius, because he was the chief speaker.
|
|
|-
|13
|Then the priest of Jupiter, which was before their city, brought oxen and garlands unto the gates, and would have done sacrifice with the people.
|
|
|-
|14
|Which when the apostles, Barnabas and Paul, heard of, they rent their clothes, and ran in among the people, crying out,
|
|
|-
|15
|And saying, Sirs, why do ye these things? We also are men of like passions with you, and preach unto you that ye should turn from these vanities unto the living God, which made heaven, and earth, and the sea, and all things that are therein:
|
|
|-
|16
|Who in times past suffered all nations to walk in their own ways.
|
|
|-
|17
|Nevertheless he left not himself without witness, in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness.
|
|
|-
|18
|And with these sayings scarce restrained they the people, that they had not done sacrifice unto them.
|
|
|-
|19
|And there came thither certain Jews from Antioch and Iconium, who persuaded the people, and, having stoned Paul, drew him out of the city, supposing he had been dead.
|
|
|-
|20
|Howbeit, as the disciples stood round about him, he rose up, and came into the city: and the next day he departed with Barnabas to Derbe.
|
|
|-
|21
|And when they had preached the gospel to that city, and had taught many, they returned again to Lystra, and to Iconium, and Antioch,
|
|
|-
|22
|Confirming the souls of the disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God.
|
|
|-
|23
|And when they had ordained them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they believed.
|
|
|-
|24
|And after they had passed throughout Pisidia, they came to Pamphylia.
|
|
|-
|25
|And when they had preached the word in Perga, they went down into Attalia:
|
|
|-
|26
|And thence sailed to Antioch, from whence they had been recommended to the grace of God for the work which they fulfilled.
|
|
|-
|27
|And when they were come, and had gathered the church together, they rehearsed all that God had done with them, and how he had opened the door of faith unto the Gentiles.
|
|
|-
|28
|And there they abode long time with the disciples.
|
|
|}

==Chapter 15==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|And certain men which came down from Judaea taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved.
|
|
|-
|2
|When therefore Paul and Barnabas had no small dissension and disputation with them, they determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question.
|
|
|-
|3
|And being brought on their way by the church, they passed through Phenice and Samaria, declaring the conversion of the Gentiles: and they caused great joy unto all the brethren.
|
|
|-
|4
|And when they were come to Jerusalem, they were received of the church, and of the apostles and elders, and they declared all things that God had done with them.
|
|
|-
|5
|But there rose up certain of the sect of the Pharisees which believed, saying, That it was needful to circumcise them, and to command them to keep the law of Moses.
|
|
|-
|6
|And the apostles and elders came together for to consider of this matter.
|
|
|-
|7
|And when there had been much disputing, Peter rose up, and said unto them, Men and brethren, ye know how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe.
|
|
|-
|8
|And God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as he did unto us;
|
|
|-
|9
|And put no difference between us and them, purifying their hearts by faith.
|
|
|-
|10
|Now therefore why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear?
|
|
|-
|11
|But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they.
|
|
|-
|12
|Then all the multitude kept silence, and gave audience to Barnabas and Paul, declaring what miracles and wonders God had wrought among the Gentiles by them.
|
|
|-
|13
|And after they had held their peace, James answered, saying, Men and brethren, hearken unto me:
|
|
|-
|14
|Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name.
|
|
|-
|15
|And to this agree the words of the prophets; as it is written,
|
|
|-
|16
|After this I will return, and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up:
|
|
|-
|17
|That the residue of men might seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord, who doeth all these things.
|
|
|-
|18
|Known unto God are all his works from the beginning of the world.
|
|
|-
|19
|Wherefore my sentence is, that we trouble not them, which from among the Gentiles are turned to God:
|
|
|-
|20
|But that we write unto them, that they abstain from pollutions of idols, and from fornication, and from things strangled, and from blood.
|
|
|-
|21
|For Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath day.
|
|
|-
|22
|Then pleased it the apostles and elders, with the whole church, to send chosen men of their own company to Antioch with Paul and Barnabas; namely, Judas surnamed Barsabas, and Silas, chief men among the brethren:
|
|
|-
|23
|And they wrote letters by them after this manner; The apostles and elders and brethren send greeting unto the brethren which are of the Gentiles in Antioch and Syria and Cilicia:
|
|
|-
|24
|Forasmuch as we have heard, that certain which went out from us have troubled you with words, subverting your souls, saying, Ye must be circumcised, and keep the law: to whom we gave no such commandment:
|
|
|-
|25
|It seemed good unto us, being assembled with one accord, to send chosen men unto you with our beloved Barnabas and Paul,
|
|
|-
|26
|Men that have hazarded their lives for the name of our Lord Jesus Christ.
|
|
|-
|27
|We have sent therefore Judas and Silas, who shall also tell you the same things by mouth.
|
|
|-
|28
|For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things;
|
|
|-
|29
|That ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication: from which if ye keep yourselves, ye shall do well. Fare ye well.
|
|
|-
|30
|So when they were dismissed, they came to Antioch: and when they had gathered the multitude together, they delivered the epistle:
|
|
|-
|31
|Which when they had read, they rejoiced for the consolation.
|
|
|-
|32
|And Judas and Silas, being prophets also themselves, exhorted the brethren with many words, and confirmed them.
|
|
|-
|33
|And after they had tarried there a space, they were let go in peace from the brethren unto the apostles.
|
|
|-
|34
|Notwithstanding it pleased Silas to abide there still.
|
|
|-
|35
|Paul also and Barnabas continued in Antioch, teaching and preaching the word of the Lord, with many others also.
|
|
|-
|36
|And some days after Paul said unto Barnabas, Let us go again and visit our brethren in every city where we have preached the word of the Lord, and see how they do.
|
|
|-
|37
|And Barnabas determined to take with them John, whose surname was Mark.
|
|
|-
|38
|But Paul thought not good to take him with them, who departed from them from Pamphylia, and went not with them to the work.
|
|
|-
|39
|And the contention was so sharp between them, that they departed asunder one from the other: and so Barnabas took Mark, and sailed unto Cyprus;
|
|
|-
|40
|And Paul chose Silas, and departed, being recommended by the brethren unto the grace of God.
|
|
|-
|41
|And he went through Syria and Cilicia, confirming the churches.
|
|
|}

==Chapter 16==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|Then came he to Derbe and Lystra: and, behold, a certain disciple was there, named Timotheus, the son of a certain woman, which was a Jewess, and believed; but his father was a Greek:
|
|
|-
|2
|Which was well reported of by the brethren that were at Lystra and Iconium.
|
|
|-
|3
|Him would Paul have to go forth with him; and took and circumcised him because of the Jews which were in those quarters: for they knew all that his father was a Greek.
|
|
|-
|4
|And as they went through the cities, they delivered them the decrees for to keep, that were ordained of the apostles and elders which were at Jerusalem.
|
|
|-
|5
|And so were the churches established in the faith, and increased in number daily.
|
|
|-
|6
|Now when they had gone throughout Phrygia and the region of Galatia, and were forbidden of the Holy Ghost to preach the word in Asia,
|
|
|-
|7
|After they were come to Mysia, they assayed to go into Bithynia: but the Spirit suffered them not.
|
|
|-
|8
|And they passing by Mysia came down to Troas.
|
|
|-
|9
|And a vision appeared to Paul in the night; There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us.
|
|
|-
|10
|And after he had seen the vision, immediately we endeavored to go into Macedonia, assuredly gathering that the Lord had called us for to preach the gospel unto them.
|
|
|-
|11
|Therefore loosing from Troas, we came with a straight course to Samothracia, and the next day to Neapolis;
|
|
|-
|12
|And from thence to Philippi, which is the chief city of that part of Macedonia, and a colony: and we were in that city abiding certain days.
|
|
|-
|13
|And on the sabbath we went out of the city by a river side, where prayer was wont to be made; and we sat down, and spake unto the women which resorted thither.
|
|
|-
|14
|And a certain woman named Lydia, a seller of purple, of the city of Thyatira, which worshipped God, heard us: whose heart the Lord opened, that she attended unto the things which were spoken of Paul.
|
|
|-
|15
|And when she was baptized, and her household, she besought us, saying, If ye have judged me to be faithful to the Lord, come into my house, and abide there. And she constrained us.
|
|
|-
|16
|And it came to pass, as we went to prayer, a certain damsel possessed with a spirit of divination met us, which brought her masters much gain by soothsaying:
|
|
|-
|17
|The same followed Paul and us, and cried, saying, These men are the servants of the most high God, which shew unto us the way of salvation.
|
|
|-
|18
|And this did she many days. But Paul, being grieved, turned and said to the spirit, I command thee in the name of Jesus Christ to come out of her. And he came out the same hour.
|
|
|-
|19
|And when her masters saw that the hope of their gains was gone, they caught Paul and Silas, and drew them into the marketplace unto the rulers,
|
|
|-
|20
|And brought them to the magistrates, saying, These men, being Jews, do exceedingly trouble our city,
|
|
|-
|21
|And teach customs, which are not lawful for us to receive, neither to observe, being Romans.
|
|
|-
|22
|And the multitude rose up together against them: and the magistrates rent off their clothes, and commanded to beat them.
|
|
|-
|23
|And when they had laid many stripes upon them, they cast them into prison, charging the jailor to keep them safely:
|
|
|-
|24
|Who, having received such a charge, thrust them into the inner prison, and made their feet fast in the stocks.
|
|
|-
|25
|And at midnight Paul and Silas prayed, and sang praises unto God: and the prisoners heard them.
|
|
|-
|26
|And suddenly there was a great earthquake, so that the foundations of the prison were shaken: and immediately all the doors were opened, and every one's bands were loosed.
|
|
|-
|27
|And the keeper of the prison awaking out of his sleep, and seeing the prison doors open, he drew out his sword, and would have killed himself, supposing that the prisoners had been fled.
|
|
|-
|28
|But Paul cried with a loud voice, saying, Do thyself no harm: for we are all here.
|
|
|-
|29
|Then he called for a light, and sprang in, and came trembling, and fell down before Paul and Silas,
|
|
|-
|30
|And brought them out, and said, Sirs, what must I do to be saved?
|
|
|-
|31
|And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house.
|
|
|-
|32
|And they spake unto him the word of the Lord, and to all that were in his house.
|
|
|-
|33
|And he took them the same hour of the night, and washed their stripes; and was baptized, he and all his, straightway.
|
|
|-
|34
|And when he had brought them into his house, he set meat before them, and rejoiced, believing in God with all his house.
|
|
|-
|35
|And when it was day, the magistrates sent the serjeants, saying, Let those men go.
|
|
|-
|36
|And the keeper of the prison told this saying to Paul, The magistrates have sent to let you go: now therefore depart, and go in peace.
|
|
|-
|37
|But Paul said unto them, They have beaten us openly uncondemned, being Romans, and have cast us into prison; and now do they thrust us out privily? nay verily; but let them come themselves and fetch us out.
|
|
|-
|38
|And the serjeants told these words unto the magistrates: and they feared, when they heard that they were Romans.
|
|
|-
|39
|And they came and besought them, and brought them out, and desired them to depart out of the city.
|
|
|-
|40
|And they went out of the prison, and entered into the house of Lydia and when they had seen the brethren, they comforted them, and departed.
|
|
|}

==Chapter 17==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where was a synagogue of the Jews:
|
|
|-
|2
|And Paul, as his manner was, went in unto them, and three sabbath days reasoned with them out of the scriptures,
|
|
|-
|3
|Opening and alleging, that Christ must needs have suffered, and risen again from the dead; and that this Jesus, whom I preach unto you, is Christ.
|
|
|-
|4
|And some of them believed, and consorted with Paul and Silas; and of the devout Greeks a great multitude, and of the chief women not a few.
|
|
|-
|5
|But the Jews which believed not, moved with envy, took unto them certain lewd fellows of the baser sort, and gathered a company, and set all the city on an uproar, and assaulted the house of Jason, and sought to bring them out to the people.
|
|
|-
|6
|And when they found them not, they drew Jason and certain brethren unto the rulers of the city, crying, These that have turned the world upside down are come hither also;
|
|
|-
|7
|Whom Jason hath received: and these all do contrary to the decrees of Caesar, saying that there is another king, one Jesus.
|
|
|-
|8
|And they troubled the people and the rulers of the city, when they heard these things.
|
|
|-
|9
|And when they had taken security of Jason, and of the other, they let them go.
|
|
|-
|10
|And the brethren immediately sent away Paul and Silas by night unto Berea: who coming thither went into the synagogue of the Jews.
|
|
|-
|11
|These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so.
|
|
|-
|12
|Therefore many of them believed; also of honourable women which were Greeks, and of men, not a few.
|
|
|-
|13
|But when the Jews of Thessalonica had knowledge that the word of God was preached of Paul at Berea, they came thither also, and stirred up the people.
|
|
|-
|14
|And then immediately the brethren sent away Paul to go as it were to the sea: but Silas and Timotheus abode there still.
|
|
|-
|15
|And they that conducted Paul brought him unto Athens: and receiving a commandment unto Silas and Timotheus for to come to him with all speed, they departed.
|
|
|-
|16
|Now while Paul waited for them at Athens, his spirit was stirred in him, when he saw the city wholly given to idolatry.
|
|
|-
|17
|Therefore disputed he in the synagogue with the Jews, and with the devout persons, and in the market daily with them that met with him.
|
|
|-
|18
|Then certain philosophers of the Epicureans, and of the Stoicks, encountered him. And some said, What will this babbler say? other some, He seemeth to be a setter forth of strange gods: because he preached unto them Jesus, and the resurrection.
|
|
|-
|19
|And they took him, and brought him unto Areopagus, saying, May we know what this new doctrine, whereof thou speakest, is?
|
|
|-
|20
|For thou bringest certain strange things to our ears: we would know therefore what these things mean.
|
|
|-
|21
|(For all the Athenians and strangers which were there spent their time in nothing else, but either to tell, or to hear some new thing.)
|
|
|-
|22
|Then Paul stood in the midst of Mars' hill, and said, Ye men of Athens, I perceive that in all things ye are too superstitious.
|
|
|-
|23
|For as I passed by, and beheld your devotions, I found an altar with this inscription, TO THE UNKNOWN GOD. Whom therefore ye ignorantly worship, him declare I unto you.
|
|
|-
|24
|God that made the world and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands;
|
|
|-
|25
|Neither is worshipped with men's hands, as though he needed any thing, seeing he giveth to all life, and breath, and all things;
|
|
|-
|26
|And hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation;
|
|
|-
|27
|That they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us:
|
|
|-
|28
|For in him we live, and move, and have our being; as certain also of your own poets have said, For we are also his offspring.
|
|
|-
|29
|Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man's device.
|
|
|-
|30
|And the times of this ignorance God winked at; but now commandeth all men every where to repent:
|
|
|-
|31
|Because he hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead.
|
|
|-
|32
|And when they heard of the resurrection of the dead, some mocked: and others said, We will hear thee again of this matter.
|
|
|-
|33
|So Paul departed from among them.
|
|
|-
|34
|Howbeit certain men clave unto him, and believed: among the which was Dionysius the Areopagite, and a woman named Damaris, and others with them.
|
|
|}

==Chapter 18==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|After these things Paul departed from Athens, and came to Corinth;
|
|
|-
|2
|And found a certain Jew named Aquila, born in Pontus, lately come from Italy, with his wife Priscilla; (because that Claudius had commanded all Jews to depart from Rome:) and came unto them.
|
|
|-
|3
|And because he was of the same craft, he abode with them, and wrought: for by their occupation they were tentmakers.
|
|
|-
|4
|And he reasoned in the synagogue every sabbath, and persuaded the Jews and the Greeks.
|
|
|-
|5
|And when Silas and Timotheus were come from Macedonia, Paul was pressed in the spirit, and testified to the Jews that Jesus was Christ.
|
|
|-
|6
|And when they opposed themselves, and blasphemed, he shook his raiment, and said unto them, Your blood be upon your own heads; I am clean: from henceforth I will go unto the Gentiles.
|
|
|-
|7
|And he departed thence, and entered into a certain man's house, named Justus, one that worshipped God, whose house joined hard to the synagogue.
|
|
|-
|8
|And Crispus, the chief ruler of the synagogue, believed on the Lord with all his house; and many of the Corinthians hearing believed, and were baptized.
|
|
|-
|9
|Then spake the Lord to Paul in the night by a vision, Be not afraid, but speak, and hold not thy peace:
|
|
|-
|10
|For I am with thee, and no man shall set on thee to hurt thee: for I have much people in this city.
|
|
|-
|11
|And he continued there a year and six months, teaching the word of God among them.
|
|
|-
|12
|And when Gallio was the deputy of Achaia, the Jews made insurrection with one accord against Paul, and brought him to the judgment seat,
|
|
|-
|13
|Saying, This fellow persuadeth men to worship God contrary to the law.
|
|
|-
|14
|And when Paul was now about to open his mouth, Gallio said unto the Jews, If it were a matter of wrong or wicked lewdness, O ye Jews, reason would that I should bear with you:
|
|
|-
|15
|But if it be a question of words and names, and of your law, look ye to it; for I will be no judge of such matters.
|
|
|-
|16
|And he drave them from the judgment seat.
|
|
|-
|17
|Then all the Greeks took Sosthenes, the chief ruler of the synagogue, and beat him before the judgment seat. And Gallio cared for none of those things.
|
|
|-
|18
|And Paul after this tarried there yet a good while, and then took his leave of the brethren, and sailed thence into Syria, and with him Priscilla and Aquila; having shorn his head in Cenchrea: for he had a vow.
|
|
|-
|19
|And he came to Ephesus, and left them there: but he himself entered into the synagogue, and reasoned with the Jews.
|
|
|-
|20
|When they desired him to tarry longer time with them, he consented not;
|
|
|-
|21
|But bade them farewell, saying, I must by all means keep this feast that cometh in Jerusalem: but I will return again unto you, if God will. And he sailed from Ephesus.
|
|
|-
|22
|And when he had landed at Caesarea, and gone up, and saluted the church, he went down to Antioch.
|
|
|-
|23
|And after he had spent some time there, he departed, and went over all the country of Galatia and Phrygia in order, strengthening all the disciples.
|
|
|-
|24
|And a certain Jew named Apollos, born at Alexandria, an eloquent man, and mighty in the scriptures, came to Ephesus.
|
|
|-
|25
|This man was instructed in the way of the Lord; and being fervent in the spirit, he spake and taught diligently the things of the Lord, knowing only the baptism of John.
|
|
|-
|26
|And he began to speak boldly in the synagogue: whom when Aquila and Priscilla had heard, they took him unto them, and expounded unto him the way of God more perfectly.
|
|
|-
|27
|And when he was disposed to pass into Achaia, the brethren wrote, exhorting the disciples to receive him: who, when he was come, helped them much which had believed through grace:
|
|
|-
|28
|For he mightily convinced the Jews, and that publickly, shewing by the scriptures that Jesus was Christ.
|
|
|}

==Chapter 19==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|And it came to pass, that, while Apollos was at Corinth, Paul having passed through the upper coasts came to Ephesus: and finding certain disciples,
|
|
|-
|2
|He said unto them, Have ye received the Holy Ghost since ye believed? And they said unto him, We have not so much as heard whether there be any Holy Ghost.
|
|
|-
|3
|And he said unto them, Unto what then were ye baptized? And they said, Unto John's baptism.
|
|
|-
|4
|Then said Paul, John verily baptized with the baptism of repentance, saying unto the people, that they should believe on him which should come after him, that is, on Christ Jesus.
|
|
|-
|5
|When they heard this, they were baptized in the name of the Lord Jesus.
|
|
|-
|6
|And when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied.
|
|
|-
|7
|And all the men were about twelve.
|
|
|-
|8
|And he went into the synagogue, and spake boldly for the space of three months, disputing and persuading the things concerning the kingdom of God.
|
|
|-
|9
|But when divers were hardened, and believed not, but spake evil of that way before the multitude, he departed from them, and separated the disciples, disputing daily in the school of one Tyrannus.
|
|
|-
|10
|And this continued by the space of two years; so that all they which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks.
|
|
|-
|11
|And God wrought special miracles by the hands of Paul:
|
|
|-
|12
|So that from his body were brought unto the sick handkerchiefs or aprons, and the diseases departed from them, and the evil spirits went out of them.
|
|
|-
|13
|Then certain of the vagabond Jews, exorcists, took upon them to call over them which had evil spirits the name of the Lord Jesus, saying, We adjure you by Jesus whom Paul preacheth.
|
|
|-
|14
|And there were seven sons of one Sceva, a Jew, and chief of the priests, which did so.
|
|
|-
|15
|And the evil spirit answered and said, Jesus I know, and Paul I know; but who are ye?
|
|
|-
|16
|And the man in whom the evil spirit was leaped on them, and overcame them, and prevailed against them, so that they fled out of that house naked and wounded.
|
|
|-
|17
|And this was known to all the Jews and Greeks also dwelling at Ephesus; and fear fell on them all, and the name of the Lord Jesus was magnified.
|
|
|-
|18
|And many that believed came, and confessed, and shewed their deeds.
|
|
|-
|19
|Many of them also which used curious arts brought their books together, and burned them before all men: and they counted the price of them, and found it fifty thousand pieces of silver.
|
|
|-
|20
|So mightily grew the word of God and prevailed.
|
|
|-
|21
|After these things were ended, Paul purposed in the spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem, saying, After I have been there, I must also see Rome.
|
|
|-
|22
|So he sent into Macedonia two of them that ministered unto him, Timotheus and Erastus; but he himself stayed in Asia for a season.
|
|
|-
|23
|And the same time there arose no small stir about that way.
|
|
|-
|24
|For a certain man named Demetrius, a silversmith, which made silver shrines for Diana, brought no small gain unto the craftsmen;
|
|
|-
|25
|Whom he called together with the workmen of like occupation, and said, Sirs, ye know that by this craft we have our wealth.
|
|
|-
|26
|Moreover ye see and hear, that not alone at Ephesus, but almost throughout all Asia, this Paul hath persuaded and turned away much people, saying that they be no gods, which are made with hands:
|
|
|-
|27
|So that not only this our craft is in danger to be set at nought; but also that the temple of the great goddess Diana should be despised, and her magnificence should be destroyed, whom all Asia and the world worshippeth.
|
|
|-
|28
|And when they heard these sayings, they were full of wrath, and cried out, saying, Great is Diana of the Ephesians.
|
|
|-
|29
|And the whole city was filled with confusion: and having caught Gaius and Aristarchus, men of Macedonia, Paul's companions in travel, they rushed with one accord into the theatre.
|
|
|-
|30
|And when Paul would have entered in unto the people, the disciples suffered him not.
|
|
|-
|31
|And certain of the chief of Asia, which were his friends, sent unto him, desiring him that he would not adventure himself into the theatre.
|
|
|-
|32
|Some therefore cried one thing, and some another: for the assembly was confused; and the more part knew not wherefore they were come together.
|
|
|-
|33
|And they drew Alexander out of the multitude, the Jews putting him forward. And Alexander beckoned with the hand, and would have made his defence unto the people.
|
|
|-
|34
|But when they knew that he was a Jew, all with one voice about the space of two hours cried out, Great is Diana of the Ephesians.
|
|
|-
|35
|And when the townclerk had appeased the people, he said, Ye men of Ephesus, what man is there that knoweth not how that the city of the Ephesians is a worshipper of the great goddess Diana, and of the image which fell down from Jupiter?
|
|
|-
|36
|Seeing then that these things cannot be spoken against, ye ought to be quiet, and to do nothing rashly.
|
|
|-
|37
|For ye have brought hither these men, which are neither robbers of churches, nor yet blasphemers of your goddess.
|
|
|-
|38
|Wherefore if Demetrius, and the craftsmen which are with him, have a matter against any man, the law is open, and there are deputies: let them implead one another.
|
|
|-
|39
|But if ye inquire any thing concerning other matters, it shall be determined in a lawful assembly.
|
|
|-
|40
|For we are in danger to be called in question for this day's uproar, there being no cause whereby we may give an account of this concourse.
|
|
|-
|41
|And when he had thus spoken, he dismissed the assembly.
|
|
|}

[[Acts 20-28 (Translated)]]

[[Category:Conservative Bible]]

Talk:Luke 1-8 (Translated)

2009-10-29T02:30:11Z

Cambrian: correcting and expanding my thought

Talk:Luke 1-8 (Translated)

2009-10-29T02:25:47Z

Cambrian: tetratchs aren't kings

Luke 1-8 (Translated)

2009-10-29T02:23:05Z

Cambrian: /* Chapter 3 */ each of these men is called τετρααρχοῦντος - tetrarch - that was a governorship subordinate only to the emperor, but they were not kings

==Chapter 1==

{| class="wikitable"
|-
!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 since the beginning of the Church
|
|-
|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 angle, "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 complected, 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 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 near the Sea of 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, Mary, for the Lord favors you and is with you. You are blessed among women."
|
|-
|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 trouble, 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, for you are favored by 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.
|
|-
|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 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 baby jumped in her womb, and Elisabeth was filled with the Divine Guide.
|
|-
|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 infant son.
|
|-
|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.
|
|-
|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==

{| class="wikitable"
|-
!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.
|At this time, Caeser Augustus sent out a decree that all the world should be taxed.
|
|-
|2
|(And this taxing was first made when Cyrenius was governor of Syria.)
|This was after the first taxing, made when Cyrenius was governor of Syria.
|
|-
|3
|And all went to be taxed, every one into his own city.
|And every man went to be taxed, each to the city of his birth.
|A word for word translation would be, "to his own city," but the city of one's birth is precisely what this means.
|-
|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 Bethlehem, the city of his ancestor David,
|
|-
|5
|To be taxed with Mary his espoused wife, being great with child.
|to be taxed with his fiancée Mary, whose child was nearly ready for birth.
|don't dilute reference to unborn child here
|-
|6
|And so it was, that, while they were there, the days were accomplished that she should be delivered.
|And so it was 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 trough for animals, because there was no room for them in the inn.
|
|-
|8
|And there were in the same country shepherds abiding in the field, keeping watch over their flock by night.
|Near the city, 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.
|
|-
|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 joy to all the world.
|
|-
|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.
|
|-
|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 when you find the infant wrapped in blankets lying in a trough for animals."
|
|-
|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 a great many other angels praising God, and saying,
|
|-
|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 and good will among men."
|
|-
|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.
|After the angels left, the shepherds talked among themselves and decided to go to Bethlehem to see the child.
|
|-
|16
|And they came with haste, and found Mary, and Joseph, and the babe lying in a manger.
|And quickly they found Mary, and Joseph, and the infant lying in the animal 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."
|"give thanks" to explain the sacrifice?
|-
|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.
|Holy Ghost here -> 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 Divine Guide had revealed to him that he would not die until he had seen the Messiah sent by the Lord.
|Using Divine Guide for Holy Spirit/Ghost as suggested elsewhere.
|-
|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 "Divine Guide" 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 pass away with peace of mind, as You command.
|the English word "peace" now means "anti-war"; this reference to "peace" really means "peace of mind" so translate it that way
|-
|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 to enlighten the non-believers, and the glory of the people of Israel.
|
|-
|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.
|and your heart will ache with pain over it; but 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 prophet, Anna, the daughter of Phanuel of the tribe of Aser, was quite elderly, having been married for seven years after her virginity
|avoid feminist rendition of "prophetess" and its 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 daily observed all of the customs.
|
|-
|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 mankind.
|"man" ... or "mankind" here?
|}

==Chapter 3==

{| class="wikitable"
|-
!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,
|I twas the fifteenth year of the reign of Emperor Tiberius. Pontius Pilate was governor of Judea, Herod was the governor of Galilee, and his brother Philip was governor of Ituraea and the region known as Trachonitis. Lysanias was the governor 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.
|
|
|-
|3
|And he came into all the country about Jordan, preaching the baptism of repentance for the remission 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.
|
|
|-
|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;
|
|
|-
|6
|And all flesh shall 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?
|
|
|-
|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.
|
|
|-
|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.
|
|
|-
|10
|And the people asked him, saying, What shall 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.
|
|
|-
|12
|Then came also publicans to be baptized, and said unto him, Master, what shall we do?
|
|
|-
|13
|And he said unto them, Exact no more than that which is appointed you.
|
|
|-
|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.
|
|
|-
|15
|And as the people were in expectation, and all men mused in their hearts of John, whether he were the Christ, or not;
|
|
|-
|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:
|
|
|-
|17
|Whose fan is in his hand, and he will throughly purge his floor, and will gather the wheat into his garner; but the chaff he will burn with fire unquenchable.
|
|
|-
|18
|And many other things in his exhortation preached he unto the people.
|
|
|-
|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,
|
|
|-
|20
|Added yet this above all, that he shut up John 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,
|
|
|-
|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.
|
|
|-
|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,
|
|
|-
|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,
|
|
|-
|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,
|
|
|-
|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,
|
|
|-
|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,
|
|
|-
|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,
|
|
|-
|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,
|
|
|-
|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,
|
|
|-
|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,
|
|
|-
|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,
|
|
|-
|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,
|
|
|-
|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,
|
|
|-
|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,
|
|
|-
|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,
|
|
|-
|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,
|
|
|-
|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.
|
|
|}

==Chapter 4==

{| class="wikitable"
|-
!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,
|
|
|-
|2
|Being forty days tempted of the devil. And in those days he did eat nothing: and when they were ended, he afterward hungered.
|
|
|-
|3
|And the devil said unto him, If thou be the Son of God, command this stone that it be made bread.
|
|
|-
|4
|And Jesus answered him, saying, It is written, That man shall not live by bread alone, but by every word of God.
|
|
|-
|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.
|
|
|-
|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.
|
|
|-
|7
|If thou therefore wilt worship me, all shall be thine.
|
|
|-
|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.
|
|
|-
|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:
|
|
|-
|10
|For it is written, He shall give his angels charge over thee, to keep thee:
|
|
|-
|11
|And in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone.
|
|
|-
|12
|And Jesus answering said unto him, It is said, Thou shalt not tempt the Lord thy God.
|
|
|-
|13
|And when the devil had ended all the temptation, he departed from him for a season.
|
|
|-
|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.
|
|
|-
|15
|And he taught in their synagogues, being glorified of all.
|
|
|-
|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.
|
|
|-
|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,
|
|
|-
|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,
|
|
|-
|19
|To preach the acceptable year of the Lord.
|
|
|-
|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.
|
|
|-
|21
|And he began to say unto them, This day is this scripture fulfilled in your ears.
|
|
|-
|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?
|
|
|-
|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.
|
|
|-
|24
|And he said, Verily I say unto you, No prophet is accepted in his own country.
|
|
|-
|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;
|
|-
|26
|But unto none of them was Elias sent, save unto Sarepta, a city of Sidon, unto a woman that was a widow.
|
|
|-
|27
|And many lepers were in Israel in the time of Eliseus the prophet; and none of them was cleansed, saving Naaman the Syrian.
|
|
|-
|28
|And all they in the synagogue, when they heard these things, were filled with wrath,
|
|
|-
|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.
|
|
|-
|30
|But he passing through the midst of them went his way,
|
|-
|31
|And came down to Capernaum, a city of Galilee, and taught them on the sabbath days.
|
|
|-
|32
|And they were astonished at his doctrine: for his word was with 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,
|
|
|-
|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.
|
|
|-
|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.
|
|
|-
|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.
|
|
|-
|37
|And the fame of him went out into every place of the country round about.
|
|
|-
|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.
|
|
|-
|39
|And he stood over her, and rebuked the fever; and it left her: and immediately she arose and ministered unto 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.
|
|
|-
|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.
|
|
|-
|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.
|
|
|-
|43
|And he said unto them, I must preach the kingdom of God to other cities also: for therefore am I sent.
|
|
|-
|44
|And he preached in the synagogues of Galilee.
|
|
|}

==Chapter 5==

{| class="wikitable"
|-
!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,
|
|
|-
|2
|And saw two ships standing by the lake: but the fishermen were gone out of them, and were washing their nets.
|
|
|-
|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.
|
|
|-
|4
|Now when he had left speaking, he said unto Simon, Launch out into the deep, and let down your nets for a draught.
|
|
|-
|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.
|
|
|-
|6
|And when they had this done, they inclosed a great multitude of fishes: and their net brake.
|
|
|-
|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.
|
|
|-
|8
|When Simon Peter saw it, he fell down at Jesus' knees, saying, Depart from me; for I am a sinful man, O Lord.
|
|
|-
|9
|For he was astonished, and all that were with him, at the draught of the fishes which they had taken:
|
|
|-
|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.
|
|
|-
|11
|And when they had brought their ships to land, they forsook all, and followed 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.
|
|
|-
|13
|And he put forth his hand, and touched him, saying, I will: be thou clean. And immediately the leprosy departed from him.
|
|
|-
|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.
|
|
|-
|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.
|
|
|-
|16
|And he withdrew himself into the wilderness, and prayed.
|
|
|-
|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.
|
|
|-
|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.
|
|
|-
|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.
|
|
|-
|20
|And when he saw their faith, he said unto him, Man, thy sins are forgiven thee.
|
|
|-
|21
|And the scribes and the Pharisees began to reason, saying, Who is this which speaketh blasphemies? Who can forgive sins, but God alone?
|
|
|-
|22
|But when Jesus perceived their thoughts, he answering said unto them, What reason ye in your hearts?
|
|
|-
|23
|Whether is easier, to say, Thy sins be forgiven thee; or to say, Rise 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.
|
|
|-
|25
|And immediately he rose up before them, and took up that whereon he lay, and departed to his own house, glorifying God.
|
|
|-
|26
|And they were all amazed, and they glorified God, and were filled with fear, saying, We have seen strange things to day.
|
|
|-
|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.
|
|
|-
|28
|And he left all, rose up, and followed him.
|
|
|-
|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.
|
|
|-
|30
|But their scribes and Pharisees murmured against his disciples, saying, Why do ye eat and drink with publicans and sinners?
|
|
|-
|31
|And Jesus answering said unto them, They that are whole need not a physician; but they that are sick.
|
|
|-
|32
|I came not to call the righteous, but sinners to repentance.
|
|
|-
|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?
|
|
|-
|34
|And he said unto them, Can ye make the children of the bridechamber fast, while the bridegroom is with them?
|
|
|-
|35
|But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days.
|
|
|-
|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.
|
|
|-
|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.
|
|
|-
|38
|But new wine must be put into new bottles; and both are preserved.
|
|
|-
|39
|No man also having drunk old wine straightway desireth new: for he saith, The old is better.
|
|
|}

==Chapter 6==

{| class="wikitable"
|-
!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.
|
|-
|2
|And certain of the Pharisees said unto them, Why do ye that which is not lawful to do on the sabbath days?
|
|-
|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;
|
|-
|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?
|
|-
|5
|And he said unto them, That the Son of man is Lord also of the sabbath.
|
|-
|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.
|
|-
|7
|And the scribes and Pharisees watched him, whether he would heal on the sabbath day; that they might find an accusation against him.
|
|-
|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.
|
|-
|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?
|
|-
|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.
|
|-
|11
|And they were filled with madness; and communed one with another what they might do to Jesus.
|
|-
|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.
|
|-
|13
|And when it was day, he called unto him his disciples: and of them he chose twelve, whom also he named apostles;
|
|-
|14
|Simon, (whom he also 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,
|
|-
|16
|And Judas the brother of James, and Judas Iscariot, which also was the traitor.
|
|-
|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;
|
|-
|18
|And they that were vexed with unclean spirits: and they were healed.
|
|-
|19
|And the whole multitude sought to touch him: for there went virtue out of him, and healed them all.
|
|-
|20
|And he lifted up his eyes on his disciples, and said, Blessed be ye poor: for yours is the kingdom of God.
|
|-
|21
|Blessed are ye that hunger now: for ye shall be filled. Blessed are ye that weep now: for ye shall laugh.
|
|-
|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.
|
|-
|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.
|
|-
|24
|But woe unto you that are rich! for ye have received your consolation.
|
|-
|25
|Woe unto you that are full! for ye shall hunger. Woe unto you that laugh now! for ye shall mourn and weep.
|
|-
|26
|Woe unto you, when all men shall speak well of you! for so did their fathers to the false prophets.
|
|-
|27
|But I say unto you which hear, Love your enemies, do good to them which hate you,
|
|-
|28
|Bless them that curse you, and pray for them which despitefully use you.
|
|-
|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.
|
|-
|30
|Give to every man that asketh of thee; and of him that taketh away thy goods ask them not again.
|
|-
|31
|And as ye would that men should do to you, do ye also to them likewise.
|
|-
|32
|For if ye love them which love you, what thank have ye? for sinners also love those that 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.
|
|-
|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.
|
|-
|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.
|
|-
|36
|Be ye therefore merciful, as your Father also 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:
|
|-
|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.
|
|-
|39
|And he spake a parable unto them, Can the blind lead the blind? shall they not both fall into the ditch?
|
|-
|40
|The disciple is not above his master: but every one that is perfect shall be as his master.
|
|-
|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?
|
|-
|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.
|
|-
|43
|For a good tree bringeth not forth corrupt fruit; neither doth a corrupt tree bring forth 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.
|
|-
|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.
|
|-
|46
|And why call ye me, Lord, Lord, and do not the things which I say?
|
|-
|47
|Whosoever cometh to me, and heareth my sayings, and doeth them, I will shew you to whom he is like:
|
|-
|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.
|
|-
|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.
|
|
|}

==Chapter 7==

{| class="wikitable"
|-
!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.
|
|
|-
|2
|And a certain centurion's servant, who was dear unto him, was sick, and ready to die.
|
|
|-
|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.
|
|
|-
|4
|And when they came to Jesus, they besought him instantly, saying, That he was worthy for whom he should do this:
|
|
|-
|5
|For he loveth our nation, and he hath built us a synagogue.
|
|
|-
|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:
|
|
|-
|7
|Wherefore neither thought I myself worthy to come unto thee: but say in a word, and my servant 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.
|
|
|-
|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.
|
|
|-
|10
|And they that were sent, returning to the house, found the servant whole that had been sick.
|
|
|-
|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.
|
|
|-
|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.
|
|
|-
|13
|And when the Lord saw her, he had compassion on her, and said unto her, Weep not.
|
|
|-
|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.
|
|
|-
|15
|And he that was dead sat up, and began to speak. And he delivered him 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.
|
|
|-
|17
|And this rumour of him went forth throughout all Judaea, and throughout all the region round about.
|
|
|-
|18
|And the disciples of John shewed him of all these things.
|
|
|-
|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?
|
|
|-
|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?
|
|
|-
|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.
|
|
|-
|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.
|
|
|-
|23
|And blessed is he, whosoever shall not be offended in me.
|
|
|-
|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 shaken with the wind?
|
|
|-
|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.
|
|
|-
|26
|But what went ye out for to see? A prophet? Yea, I say unto you, and much 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.
|
|
|-
|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.
|
|
|-
|29
|And all the people that heard him, and the publicans, justified God, being baptized with the baptism of John.
|
|
|-
|30
|But the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him.
|
|
|-
|31
|And the Lord said, Whereunto then shall I liken the men of this generation? and 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.
|
|
|-
|33
|For John the Baptist came neither eating bread nor drinking wine; and ye say, He hath a devil.
|
|
|-
|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!
|
|
|-
|35
|But wisdom is justified of all her children.
|
|
|-
|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.
|
|
|-
|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,
|
|
|-
|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.
|
|
|-
|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.
|
|
|-
|40
|And Jesus answering said unto him, Simon, I have somewhat to say unto thee. And he saith, Master, say on.
|
|
|-
|41
|There was a certain creditor which had two debtors: the one owed five hundred pence, and the other fifty.
|
|
|-
|42
|And when they had nothing to pay, he frankly forgave them both. Tell me therefore, which of them will love him most?
|
|
|-
|43
|Simon answered and said, I suppose that he, to whom he forgave most. And he said unto him, Thou hast rightly judged.
|
|
|-
|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.
|
|
|-
|45
|Thou gavest me no kiss: but this woman since the time I came in hath not ceased to kiss my feet.
|
|
|-
|46
|My head with oil thou didst not anoint: but this woman hath 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.
|
|
|-
|48
|And he said unto her, Thy sins are forgiven.
|
|
|-
|49
|And they that sat at meat with him began to say within themselves, Who is this that forgiveth sins also?
|
|
|-
|50
|And he said to the woman, Thy faith hath saved thee; go in peace.
|
|
|}

==Chapter 8==

{| class="wikitable"
|-
!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 reprimanded the wind and the waves, so that the wind stopped blowing and the waves calmed.
|
|-
|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 laughed at Him, knowing that the girl had died.
|
|-
|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.
|
|}

[[Luke 9-16 (Translated)]]

[[Category:Conservative Bible]]

King Herod Agrippa I

2009-10-29T02:17:23Z

Cambrian: doing wiki format

'''Agrippa I''' (10 BC - 44 AD), referred to in the New Testament as '''Herod Agrippa''' (Ἡρώδης Ἀγρίππας), was the tetrarch of the Roman provinces of [[Galilee]] and Peraea from 39 to 44. He is most famous for ordering the beheading of [[James the Apostle]]. He ruled under the watchful eye of the Romans who had ultimate authority in the region. His tetrachy was subordinate to Emperor [[Claudius]].

King Herod Agrippa I was the grandson of [[Herod the Great]], who had ordered the murder of infants in an attempt to kill baby Jesus in [[Gospel of Matthew|Matthew]] 2. Herod Agrippa I was the nephew of [[Herod Antipas]], who murdered [[John the Baptist]] ([[Gospel of Mark|Mark]] 6) and examined [[Jesus]] on Good Friday ([[Gospel of Luke|Luke]] 23). Herod Agrippa I was also the father of [[Herod Agrippa II]], who heard the defense of [[Paul]] before [[Festus]] in [[Book of Acts|Acts]] 25. Herod's sister, Berenice, married the Roman emperor [[Titus]], who destroyed [[Jerusalem]] in 70 AD and ended the [[Jewish Revolt]].

Herod Agrippa I himself ordered the beheading of [[James the Apostle|James]] (Acts 12:2) and then put [[Peter]] into prison, although Peter was miraculously freed (Acts 12:3-10). Herod died when he was forming an alliance with other rulers who said he was a god; Herod didn't deny not, and was struck down by an [[angel]] of the Lord (Acts 12:20-23). Secular [[Roman]] records give a slightly different account, but also record Herod being struck down unexpectedly.

{{DEFAULTSORT:Herod Agrippa I, King}}

[[Category:Kings of Israel]]

King Herod Agrippa I

2009-10-29T02:15:29Z

Cambrian: adding a date and clarifying he was tetratch not king, though refered to as king in English translations of the NT

'''Agrippa I''' (10 BC - 44 AD), referred to in the New Testament as '''Herod Agrippa''' (Ἡρώδης Ἀγρίππας), was the tetrarch of the Roman provinces of Galilee and Peraea from 39 to 44. He is most famous for ordering the beheading of [[James the Apostle]]. He ruled under the watchful eye of the Romans who had ultimate authority in the region. His tetrachy was subordinate to Emperor Claudius.

King Herod Agrippa I was the grandson of [[Herod the Great]], who had ordered the murder of infants in an attempt to kill baby Jesus in [[Gospel of Matthew|Matthew]] 2. Herod Agrippa I was the nephew of [[Herod Antipas]], who murdered [[John the Baptist]] ([[Gospel of Mark|Mark]] 6) and examined [[Jesus]] on Good Friday ([[Gospel of Luke|Luke]] 23). Herod Agrippa I was also the father of [[Herod Agrippa II]], who heard the defense of [[Paul]] before [[Festus]] in [[Book of Acts|Acts]] 25. Herod's sister, Berenice, married the Roman emperor [[Titus]], who destroyed [[Jerusalem]] in 70 AD and ended the [[Jewish Revolt]].

Herod Agrippa I himself ordered the beheading of [[James the Apostle|James]] (Acts 12:2) and then put [[Peter]] into prison, although Peter was miraculously freed (Acts 12:3-10). Herod died when he was forming an alliance with other rulers who said he was a god; Herod didn't deny not, and was struck down by an [[angel]] of the Lord (Acts 12:20-23). Secular [[Roman]] records give a slightly different account, but also record Herod being struck down unexpectedly.

{{DEFAULTSORT:Herod Agrippa I, King}}

[[Category:Kings of Israel]]

Luke 1-8 (Translated)

2009-10-29T01:58:36Z

Cambrian: /* Chapter 2 */ spelling

==Chapter 1==

{| class="wikitable"
|-
!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 since the beginning of the Church
|
|-
|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 angle, "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 complected, 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 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 near the Sea of 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, Mary, for the Lord favors you and is with you. You are blessed among women."
|
|-
|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 trouble, 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, for you are favored by 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.
|
|-
|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 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 baby jumped in her womb, and Elisabeth was filled with the Divine Guide.
|
|-
|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 infant son.
|
|-
|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.
|
|-
|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==

{| class="wikitable"
|-
!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.
|At this time, Caeser Augustus sent out a decree that all the world should be taxed.
|
|-
|2
|(And this taxing was first made when Cyrenius was governor of Syria.)
|This was after the first taxing, made when Cyrenius was governor of Syria.
|
|-
|3
|And all went to be taxed, every one into his own city.
|And every man went to be taxed, each to the city of his birth.
|A word for word translation would be, "to his own city," but the city of one's birth is precisely what this means.
|-
|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 Bethlehem, the city of his ancestor David,
|
|-
|5
|To be taxed with Mary his espoused wife, being great with child.
|to be taxed with his fiancée Mary, whose child was nearly ready for birth.
|don't dilute reference to unborn child here
|-
|6
|And so it was, that, while they were there, the days were accomplished that she should be delivered.
|And so it was 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 trough for animals, because there was no room for them in the inn.
|
|-
|8
|And there were in the same country shepherds abiding in the field, keeping watch over their flock by night.
|Near the city, 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.
|
|-
|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 joy to all the world.
|
|-
|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.
|
|-
|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 when you find the infant wrapped in blankets lying in a trough for animals."
|
|-
|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 a great many other angels praising God, and saying,
|
|-
|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 and good will among men."
|
|-
|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.
|After the angels left, the shepherds talked among themselves and decided to go to Bethlehem to see the child.
|
|-
|16
|And they came with haste, and found Mary, and Joseph, and the babe lying in a manger.
|And quickly they found Mary, and Joseph, and the infant lying in the animal 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."
|"give thanks" to explain the sacrifice?
|-
|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.
|Holy Ghost here -> 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 Divine Guide had revealed to him that he would not die until he had seen the Messiah sent by the Lord.
|Using Divine Guide for Holy Spirit/Ghost as suggested elsewhere.
|-
|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 "Divine Guide" 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 pass away with peace of mind, as You command.
|the English word "peace" now means "anti-war"; this reference to "peace" really means "peace of mind" so translate it that way
|-
|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 to enlighten the non-believers, and the glory of the people of Israel.
|
|-
|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.
|and your heart will ache with pain over it; but 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 prophet, Anna, the daughter of Phanuel of the tribe of Aser, was quite elderly, having been married for seven years after her virginity
|avoid feminist rendition of "prophetess" and its 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 daily observed all of the customs.
|
|-
|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 mankind.
|"man" ... or "mankind" here?
|}

==Chapter 3==

{| class="wikitable"
|-
!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,
|I twas the fifteenth year of the reign of Emperor Tiberius. Pontius Pilate was governor of Judea, Herod was the king of Galilee, and his brother Philip was king of Ituraea and the region known as Trachonitis. Lysanias was the king of Abilene.
|"tetrarch" is an obscure term for the modern reader
|-
|2
|Annas and Caiaphas being the high priests, the word of God came unto John the son of Zacharias in the wilderness.
|
|
|-
|3
|And he came into all the country about Jordan, preaching the baptism of repentance for the remission 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.
|
|
|-
|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;
|
|
|-
|6
|And all flesh shall 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?
|
|
|-
|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.
|
|
|-
|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.
|
|
|-
|10
|And the people asked him, saying, What shall 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.
|
|
|-
|12
|Then came also publicans to be baptized, and said unto him, Master, what shall we do?
|
|
|-
|13
|And he said unto them, Exact no more than that which is appointed you.
|
|
|-
|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.
|
|
|-
|15
|And as the people were in expectation, and all men mused in their hearts of John, whether he were the Christ, or not;
|
|
|-
|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:
|
|
|-
|17
|Whose fan is in his hand, and he will throughly purge his floor, and will gather the wheat into his garner; but the chaff he will burn with fire unquenchable.
|
|
|-
|18
|And many other things in his exhortation preached he unto the people.
|
|
|-
|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,
|
|
|-
|20
|Added yet this above all, that he shut up John 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,
|
|
|-
|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.
|
|
|-
|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,
|
|
|-
|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,
|
|
|-
|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,
|
|
|-
|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,
|
|
|-
|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,
|
|
|-
|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,
|
|
|-
|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,
|
|
|-
|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,
|
|
|-
|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,
|
|
|-
|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,
|
|
|-
|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,
|
|
|-
|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,
|
|
|-
|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,
|
|
|-
|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,
|
|
|-
|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,
|
|
|-
|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.
|
|
|}

==Chapter 4==

{| class="wikitable"
|-
!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,
|
|
|-
|2
|Being forty days tempted of the devil. And in those days he did eat nothing: and when they were ended, he afterward hungered.
|
|
|-
|3
|And the devil said unto him, If thou be the Son of God, command this stone that it be made bread.
|
|
|-
|4
|And Jesus answered him, saying, It is written, That man shall not live by bread alone, but by every word of God.
|
|
|-
|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.
|
|
|-
|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.
|
|
|-
|7
|If thou therefore wilt worship me, all shall be thine.
|
|
|-
|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.
|
|
|-
|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:
|
|
|-
|10
|For it is written, He shall give his angels charge over thee, to keep thee:
|
|
|-
|11
|And in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone.
|
|
|-
|12
|And Jesus answering said unto him, It is said, Thou shalt not tempt the Lord thy God.
|
|
|-
|13
|And when the devil had ended all the temptation, he departed from him for a season.
|
|
|-
|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.
|
|
|-
|15
|And he taught in their synagogues, being glorified of all.
|
|
|-
|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.
|
|
|-
|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,
|
|
|-
|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,
|
|
|-
|19
|To preach the acceptable year of the Lord.
|
|
|-
|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.
|
|
|-
|21
|And he began to say unto them, This day is this scripture fulfilled in your ears.
|
|
|-
|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?
|
|
|-
|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.
|
|
|-
|24
|And he said, Verily I say unto you, No prophet is accepted in his own country.
|
|
|-
|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;
|
|-
|26
|But unto none of them was Elias sent, save unto Sarepta, a city of Sidon, unto a woman that was a widow.
|
|
|-
|27
|And many lepers were in Israel in the time of Eliseus the prophet; and none of them was cleansed, saving Naaman the Syrian.
|
|
|-
|28
|And all they in the synagogue, when they heard these things, were filled with wrath,
|
|
|-
|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.
|
|
|-
|30
|But he passing through the midst of them went his way,
|
|-
|31
|And came down to Capernaum, a city of Galilee, and taught them on the sabbath days.
|
|
|-
|32
|And they were astonished at his doctrine: for his word was with 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,
|
|
|-
|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.
|
|
|-
|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.
|
|
|-
|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.
|
|
|-
|37
|And the fame of him went out into every place of the country round about.
|
|
|-
|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.
|
|
|-
|39
|And he stood over her, and rebuked the fever; and it left her: and immediately she arose and ministered unto 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.
|
|
|-
|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.
|
|
|-
|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.
|
|
|-
|43
|And he said unto them, I must preach the kingdom of God to other cities also: for therefore am I sent.
|
|
|-
|44
|And he preached in the synagogues of Galilee.
|
|
|}

==Chapter 5==

{| class="wikitable"
|-
!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,
|
|
|-
|2
|And saw two ships standing by the lake: but the fishermen were gone out of them, and were washing their nets.
|
|
|-
|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.
|
|
|-
|4
|Now when he had left speaking, he said unto Simon, Launch out into the deep, and let down your nets for a draught.
|
|
|-
|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.
|
|
|-
|6
|And when they had this done, they inclosed a great multitude of fishes: and their net brake.
|
|
|-
|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.
|
|
|-
|8
|When Simon Peter saw it, he fell down at Jesus' knees, saying, Depart from me; for I am a sinful man, O Lord.
|
|
|-
|9
|For he was astonished, and all that were with him, at the draught of the fishes which they had taken:
|
|
|-
|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.
|
|
|-
|11
|And when they had brought their ships to land, they forsook all, and followed 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.
|
|
|-
|13
|And he put forth his hand, and touched him, saying, I will: be thou clean. And immediately the leprosy departed from him.
|
|
|-
|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.
|
|
|-
|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.
|
|
|-
|16
|And he withdrew himself into the wilderness, and prayed.
|
|
|-
|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.
|
|
|-
|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.
|
|
|-
|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.
|
|
|-
|20
|And when he saw their faith, he said unto him, Man, thy sins are forgiven thee.
|
|
|-
|21
|And the scribes and the Pharisees began to reason, saying, Who is this which speaketh blasphemies? Who can forgive sins, but God alone?
|
|
|-
|22
|But when Jesus perceived their thoughts, he answering said unto them, What reason ye in your hearts?
|
|
|-
|23
|Whether is easier, to say, Thy sins be forgiven thee; or to say, Rise 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.
|
|
|-
|25
|And immediately he rose up before them, and took up that whereon he lay, and departed to his own house, glorifying God.
|
|
|-
|26
|And they were all amazed, and they glorified God, and were filled with fear, saying, We have seen strange things to day.
|
|
|-
|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.
|
|
|-
|28
|And he left all, rose up, and followed him.
|
|
|-
|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.
|
|
|-
|30
|But their scribes and Pharisees murmured against his disciples, saying, Why do ye eat and drink with publicans and sinners?
|
|
|-
|31
|And Jesus answering said unto them, They that are whole need not a physician; but they that are sick.
|
|
|-
|32
|I came not to call the righteous, but sinners to repentance.
|
|
|-
|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?
|
|
|-
|34
|And he said unto them, Can ye make the children of the bridechamber fast, while the bridegroom is with them?
|
|
|-
|35
|But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days.
|
|
|-
|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.
|
|
|-
|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.
|
|
|-
|38
|But new wine must be put into new bottles; and both are preserved.
|
|
|-
|39
|No man also having drunk old wine straightway desireth new: for he saith, The old is better.
|
|
|}

==Chapter 6==

{| class="wikitable"
|-
!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.
|
|-
|2
|And certain of the Pharisees said unto them, Why do ye that which is not lawful to do on the sabbath days?
|
|-
|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;
|
|-
|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?
|
|-
|5
|And he said unto them, That the Son of man is Lord also of the sabbath.
|
|-
|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.
|
|-
|7
|And the scribes and Pharisees watched him, whether he would heal on the sabbath day; that they might find an accusation against him.
|
|-
|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.
|
|-
|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?
|
|-
|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.
|
|-
|11
|And they were filled with madness; and communed one with another what they might do to Jesus.
|
|-
|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.
|
|-
|13
|And when it was day, he called unto him his disciples: and of them he chose twelve, whom also he named apostles;
|
|-
|14
|Simon, (whom he also 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,
|
|-
|16
|And Judas the brother of James, and Judas Iscariot, which also was the traitor.
|
|-
|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;
|
|-
|18
|And they that were vexed with unclean spirits: and they were healed.
|
|-
|19
|And the whole multitude sought to touch him: for there went virtue out of him, and healed them all.
|
|-
|20
|And he lifted up his eyes on his disciples, and said, Blessed be ye poor: for yours is the kingdom of God.
|
|-
|21
|Blessed are ye that hunger now: for ye shall be filled. Blessed are ye that weep now: for ye shall laugh.
|
|-
|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.
|
|-
|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.
|
|-
|24
|But woe unto you that are rich! for ye have received your consolation.
|
|-
|25
|Woe unto you that are full! for ye shall hunger. Woe unto you that laugh now! for ye shall mourn and weep.
|
|-
|26
|Woe unto you, when all men shall speak well of you! for so did their fathers to the false prophets.
|
|-
|27
|But I say unto you which hear, Love your enemies, do good to them which hate you,
|
|-
|28
|Bless them that curse you, and pray for them which despitefully use you.
|
|-
|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.
|
|-
|30
|Give to every man that asketh of thee; and of him that taketh away thy goods ask them not again.
|
|-
|31
|And as ye would that men should do to you, do ye also to them likewise.
|
|-
|32
|For if ye love them which love you, what thank have ye? for sinners also love those that 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.
|
|-
|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.
|
|-
|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.
|
|-
|36
|Be ye therefore merciful, as your Father also 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:
|
|-
|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.
|
|-
|39
|And he spake a parable unto them, Can the blind lead the blind? shall they not both fall into the ditch?
|
|-
|40
|The disciple is not above his master: but every one that is perfect shall be as his master.
|
|-
|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?
|
|-
|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.
|
|-
|43
|For a good tree bringeth not forth corrupt fruit; neither doth a corrupt tree bring forth 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.
|
|-
|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.
|
|-
|46
|And why call ye me, Lord, Lord, and do not the things which I say?
|
|-
|47
|Whosoever cometh to me, and heareth my sayings, and doeth them, I will shew you to whom he is like:
|
|-
|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.
|
|-
|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.
|
|
|}

==Chapter 7==

{| class="wikitable"
|-
!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.
|
|
|-
|2
|And a certain centurion's servant, who was dear unto him, was sick, and ready to die.
|
|
|-
|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.
|
|
|-
|4
|And when they came to Jesus, they besought him instantly, saying, That he was worthy for whom he should do this:
|
|
|-
|5
|For he loveth our nation, and he hath built us a synagogue.
|
|
|-
|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:
|
|
|-
|7
|Wherefore neither thought I myself worthy to come unto thee: but say in a word, and my servant 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.
|
|
|-
|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.
|
|
|-
|10
|And they that were sent, returning to the house, found the servant whole that had been sick.
|
|
|-
|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.
|
|
|-
|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.
|
|
|-
|13
|And when the Lord saw her, he had compassion on her, and said unto her, Weep not.
|
|
|-
|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.
|
|
|-
|15
|And he that was dead sat up, and began to speak. And he delivered him 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.
|
|
|-
|17
|And this rumour of him went forth throughout all Judaea, and throughout all the region round about.
|
|
|-
|18
|And the disciples of John shewed him of all these things.
|
|
|-
|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?
|
|
|-
|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?
|
|
|-
|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.
|
|
|-
|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.
|
|
|-
|23
|And blessed is he, whosoever shall not be offended in me.
|
|
|-
|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 shaken with the wind?
|
|
|-
|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.
|
|
|-
|26
|But what went ye out for to see? A prophet? Yea, I say unto you, and much 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.
|
|
|-
|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.
|
|
|-
|29
|And all the people that heard him, and the publicans, justified God, being baptized with the baptism of John.
|
|
|-
|30
|But the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him.
|
|
|-
|31
|And the Lord said, Whereunto then shall I liken the men of this generation? and 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.
|
|
|-
|33
|For John the Baptist came neither eating bread nor drinking wine; and ye say, He hath a devil.
|
|
|-
|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!
|
|
|-
|35
|But wisdom is justified of all her children.
|
|
|-
|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.
|
|
|-
|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,
|
|
|-
|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.
|
|
|-
|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.
|
|
|-
|40
|And Jesus answering said unto him, Simon, I have somewhat to say unto thee. And he saith, Master, say on.
|
|
|-
|41
|There was a certain creditor which had two debtors: the one owed five hundred pence, and the other fifty.
|
|
|-
|42
|And when they had nothing to pay, he frankly forgave them both. Tell me therefore, which of them will love him most?
|
|
|-
|43
|Simon answered and said, I suppose that he, to whom he forgave most. And he said unto him, Thou hast rightly judged.
|
|
|-
|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.
|
|
|-
|45
|Thou gavest me no kiss: but this woman since the time I came in hath not ceased to kiss my feet.
|
|
|-
|46
|My head with oil thou didst not anoint: but this woman hath 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.
|
|
|-
|48
|And he said unto her, Thy sins are forgiven.
|
|
|-
|49
|And they that sat at meat with him began to say within themselves, Who is this that forgiveth sins also?
|
|
|-
|50
|And he said to the woman, Thy faith hath saved thee; go in peace.
|
|
|}

==Chapter 8==

{| class="wikitable"
|-
!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 reprimanded the wind and the waves, so that the wind stopped blowing and the waves calmed.
|
|-
|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 laughed at Him, knowing that the girl had died.
|
|-
|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.
|
|}

[[Luke 9-16 (Translated)]]

[[Category:Conservative Bible]]