Conservapedia - User contributions [en]

Luke 17-24 (Translated)

2011-03-27T20:50:01Z

MandersB: Replace "behold", which is archaic, with the nuance of the Greek ἰδού that means "at that moment" (a phrase that encompasses the archaic concept of "behold")

==Chapter 17==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|Then said he unto the disciples, It is impossible but that offences will come: but woe unto him, through whom they come!
|Then He said to the disciples, "It is necessary that terrible things will happen, but woe to him who causes them!
|
|-
|2
|It were better for him that a millstone were hanged about his neck, and he cast into the sea, than that he should offend one of these little ones.
|It would be better for him if a large stone were hung on his neck and he was thrown into the sea, than that he should harm one of these little ones.
|
|-
|3
|Take heed to yourselves: If thy brother trespass against thee, rebuke him; and if he repent, forgive him.
|Remember always, that if another should harm you, you should rebuke him, and if he repents, you should forgive him.
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|-
|4
|And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent; thou shalt forgive him.
|And if he harms you seven times in one day, and seven times in a day turns to you and repents, you should forgive him."
|
|-
|5
|And the apostles said unto the Lord, Increase our faith.
|The apostles asked the Lord to increase their faith.
|
|-
|6
|And the Lord said, If ye had faith as a grain of mustard seed, ye might say unto this sycamine tree, Be thou plucked up by the root, and be thou planted in the sea; and it should obey you.
|And the Lord said, "If your faith was as a grain of mustard seed, you could say to this Mulberry tree, 'Get up from your roots, and plant yourself in the sea', and it would obey you."
|Sycamine=mulberry See Jamieson, Fausset & Brown and Adam Clarke
|-
|7
|But which of you, having a servant plowing or feeding cattle, will say unto him by and by, when he is come from the field, Go and sit down to meat?
|But which of you will say to a servant, when he has finished his tasks for the day, go and rest well and eat?
|
|-
|8
|And will not rather say unto him, Make ready wherewith I may sup, and gird thyself, and serve me, till I have eaten and drunken; and afterward thou shalt eat and drink?
|Rather than prepare my dinner and wait upon me until I have finished; only then may you go and eat.
|
|-
|9
|Doth he thank that servant because he did the things that were commanded him? I trow not.
|Do you thank the servant because he did as you ordered him? I think not.
|
|-
|10
|So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do.
|So shall you, when you have done all of the things you have been told to do, declare your dedication, and that you have done what you must do."
|
|-
|11
|And it came to pass, as he went to Jerusalem, that he passed through the midst of Samaria and Galilee.
|Later, on His way to Jerusalem, He passed through Samaria and Galilee.
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|-
|12
|And as he entered into a certain village, there met him ten men that were lepers, which stood afar off:
|As He went into a certain village, He was met by ten men with leprosy, who had been standing at a distance.
|
|-
|13
|And they lifted up their voices, and said, Jesus, Master, have mercy on us.
|They called to Him, and said 'Jesus! Master! Have mercy on us.'
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|-
|14
|And when he saw them, he said unto them, Go shew yourselves unto the priests. And it came to pass, that, as they went, they were cleansed.
|When He saw them, He said 'Go show yourselves to the priests'. And, as they obeyed him, they were healed.
|
|-
|15
|And one of them, when he saw that he was healed, turned back, and with a loud voice glorified God,
|One of them, seeing he was healed, went back, loudly giving praise to God.
|
|-
|16
|And fell down on his face at his feet, giving him thanks: and he was a Samaritan.
|The man, a Samaritan, fell down at Jesus' feet and thanked Him.
|
|-
|17
|And Jesus answering said, Were there not ten cleansed? but where are the nine?
|Jesus said to him, "Weren't ten healed? Where are the other nine?
|
|-
|18
|There are not found that returned to give glory to God, save this stranger.
|Only this man, a Samaritan, came back to give praise and glory to God."
|
|-
|19
|And he said unto him, Arise, go thy way: thy faith hath made thee whole.
|Jesus said to the man, "Get up, and go. Your faith has healed you."
|
|-
|20
|And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, The kingdom of God cometh not with observation:
|When the Pharisees demanded that He tell them when the kingdom of God would come, He answered, "The kingdom of God is not coming with signs that will be easy to see.
|
|-
|21
|Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you.
|Nor will people say, 'Here it is! Or there it is!At this moment the kingdom of God is inside you."
|
|-
|22
|And he said unto the disciples, The days will come, when ye shall desire to see one of the days of the Son of man, and ye shall not see it.
|Then He said to his students, "The days are coming, when you will all desire to see one of the days of the Son of man, but you will not see it.
|
|-
|23
|And they shall say to you, See here; or, see there: go not after them, nor follow them.
|And people will tell you, 'Here he is! Or there he is!' Don't go after them; don't follow them.
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|-
|24
|For as the lightning, that lighteneth out of the one part under heaven, shineth unto the other part under heaven; so shall also the Son of man be in his day.
|For just as the lightning flashes across the entire sky, that is how the Son of man will be in his day.
|
|-
|25
|But first must he suffer many things, and be rejected of this generation.
|First, though, he must suffer many things, and be rejected by this generation.
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|-
|26
|And as it was in the days of Noe, so shall it be also in the days of the Son of man.
|As it was back in Noah's days, that's how it will be in the days of the Son of man.
|
|-
|27
|They did eat, they drank, they married wives, they were given in marriage, until the day that Noe entered into the ark, and the flood came, and destroyed them all.
|They ate and drank, they married and were given in marriage--right up to the time they went into the ark. Then the flood came and destroyed everyone.
|
|-
|28
|Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded;
|Just as it had been in the time of Lot: they ate, they drank, bought and sold, farmed and built;
|
|-
|29
|But the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed them all.
|But on the same day that Lot left Sodom, it rained fire and brimstone from heaven, and destroyed them all.
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|-
|30
|Even thus shall it be in the day when the Son of man is revealed.
|So it will be when the Son of man is revealed.
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|-
|31
|In that day, he which shall be upon the housetop, and his stuff in the house, let him not come down to take it away: and he that is in the field, let him likewise not return back.
|On that day, he who is on his porch should not go back into his house to get his stuff, and he who is in the fields should not go back to his house.
|
|-
|32
|Remember Lot's wife.
|Remember what happened to Lot's wife.
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|-
|33
|Whosoever shall seek to save his life shall lose it; and whosoever shall lose his life shall preserve it.
|Those who seek to save their own lives shall lose them, and those who lose their lives shall save them.
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|-
|34
|I tell you, in that night there shall be two men in one bed; the one shall be taken, and the other shall be left.
|I tell you, in that night there may be two men in one room; one shall be taken forever, and the other shall be left behind.
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|-
|35
|Two women shall be grinding together; the one shall be taken, and the other left.
|Two women will be grinding grain together; one shall be taken, and the other left behind.
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|-
|36
|Two men shall be in the field; the one shall be taken, and the other left.
|Two men will be working in the fields; one shall be taken, and the other left behind."
|
|-
|37
|And they answered and said unto him, Where, Lord? And he said unto them, Wheresoever the body is, thither will the eagles be gathered together.
|They said to Him, "Where to, Lord?" And He said, "Wherever the body is, there will be the eagles gathered together."
|
|}

==Chapter 18==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|And he spake a parable unto them to this end, that men ought always to pray, and not to faint;
|And to teach them that man ought to pray and not faint, He told them this parable:
|
|-
|2
|Saying, There was in a city a judge, which feared not God, neither regarded man:
|"In a city, there was a judge who did not respect God or men,
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|-
|3
|And there was a widow in that city; and she came unto him, saying, Avenge me of mine adversary.
|and a widow, and she came to the judge saying, 'Give me revenge upon my adversary.'
|
|-
|4
|And he would not for a while: but afterward he said within himself, Though I fear not God, nor regard man;
|For some time he did nothing, but after a while he said to himself, 'Though I respect neither God nor men,
|
|-
|5
|Yet because this widow troubleth me, I will avenge her, lest by her continual coming she weary me.
|this woman keeps pestering me, and so I will give her her revenge, so that she does not annoy me with her petitions.'"
|
|-
|6
|And the Lord said, Hear what the unjust judge saith.
|Then the Lord said, "Hear what the unjust judge has said.
|
|-
|7
|And shall not God avenge his own elect, which cry day and night unto him, though he bear long with them?
|Won't God avenge his chosen, who cry day and night to him, as he stands with them?
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|-
|8
|I tell you that he will avenge them speedily. Nevertheless when the Son of man cometh, shall he find faith on the earth?
|I tell you, he will avenge them quickly. But when the Son of man comes, will he find faith on the Earth?"
|
|-
|9
|And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others:
|And he spoke this parable to those who deceived themselves to be righteous and hated their fellow man.
|-
|10
|Two men went up into the temple to pray; the one a Pharisee, and the other a publican.
|Two men visited the temple to pray to God; one was a false teacher, the other a tax collector.
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|-
|11
|The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican.
|The false teacher stood and prayed in reference to himself, "God, I thank you that I am not a sinner".
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|-
|12
|I fast twice in the week, I give tithes of all that I possess.
|"I go without food twice a week and I give a portion of my wealth to you".
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|-
|13
|And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner.
|The tax collector who was a ways away, respectful before the Lord, beat on his chest and asked God for mercy as he was a sinner.
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|-
|14
|I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted.
|I tell you that the tax collector went home righteous as he humbled himself before the Lord; whereas the false teacher, thinking he knows everything, did not. For the humble will be praised and the arrogant shall be cut down to size.
|
|-
|15
|And they brought unto him also infants, that he would touch them: but when his disciples saw it, they rebuked them.
|And infants were brought to Jesus in the hopes that He would touch them, but His disciples rebuked those that brought them when they saw it.
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|-
|16
|But Jesus called them unto him, and said, Suffer little children to come unto me, and forbid them not: for of such is the kingdom of God.
|But Jesus called the children to Him and said, "Let the children come, and do not prevent them from doing so because the kingdom of God belongs to them".
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|-
|17
|Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child shall in no wise enter therein.
|"I say to you that whoever does not believe as wholeheartedly as a child will not enter the kingdom of God".
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|-
|18
|And a certain ruler asked him, saying, Good Master, what shall I do to inherit eternal life?
|A powerful man then asked Jesus how he can attain eternal life.
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|-
|19
|And Jesus said unto him, Why callest thou me good? none is good, save one, that is, God.
|Jesus responded, "Why do you call me good? No one is good except one, God the Father".
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|20
|Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Honour thy father and thy mother.
|"You know the commandments: Honor your father and mother. Do not kill, steal, lie, or be unfaithful to your spouse".
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|-
|21
|And he said, All these have I kept from my youth up.
|The powerful man responded that he had done all these things ever since he was a young boy.
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|22
|Now when Jesus heard these things, he said unto him, Yet lackest thou one thing: sell all that thou hast, and distribute unto the poor, and thou shalt have treasure in heaven: and come, follow me.
|When Jesus heard this he said to him, "You lack one thing, you need to rid yourself of the desire for earthly treasure to the point that if you were destitute you would still rejoice in the Lord. For doing so will give you the greatest treasure of all, the glory of heaven. Do this and follow my teachings."
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|23
|And when he heard this, he was very sorrowful: for he was very rich.
|When the powerful man heard this he was saddened because he was materialistic and had a lot of wealth.
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|24
|And when Jesus saw that he was very sorrowful, he said, How hardly shall they that have riches enter into the kingdom of God!
|And when Jesus saw that the man was sad He asked of him, "How shall those who value earthly wealth to the exclusion of all else enter into heaven"?
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|25
|For it is easier for a camel to go through a needle's eye, than for a rich man to enter into the kingdom of God.
|"It is easier for a camel to go through the eye of a needle than for a materialistic man to enter the kingdom of God".
|"materialistic and earthly" ... "materialistic" is superb, but is the "and earthly" justified?
|-
|26
|And they that heard it said, Who then can be saved?
|Those that were there wondered who could be saved then?
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|27
|And he said, The things which are impossible with men are possible with God.
|And Jesus responded that things which are impossible with man are easily possible with God.
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|28
|Then Peter said, Lo, we have left all, and followed thee.
|Peter said, "We have given up everything, and followed you."
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|29
|And he said unto them, Verily I say unto you, There is no man that hath left house, or parents, or brethren, or wife, or children, for the kingdom of God's sake,
|Jesus said to them, "The truth is, every man who has left his house, or his parents, or brothers, or wife, or children, for the sake of the kingdom of God
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|-
|30
|Who shall not receive manifold more in this present time, and in the world to come life everlasting.
|shall receive many times what he left, both in this world and in the the world to come, where he will receive eternal life."
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|-
|31
|Then he took unto him the twelve, and said unto them, Behold, we go up to Jerusalem, and all things that are written by the prophets concerning the Son of man shall be accomplished.
|Then He took the twelve, saying, "at this moment we shall go to Jerusalem, to fulfill all the prophecies which concern the Son of man.
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|-
|32
|For he shall be delivered unto the Gentiles, and shall be mocked, and spitefully entreated, and spitted on:
|He shall be delivered to Gentiles, mocked, beaten, and spit on.
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|33
|And they shall scourge him, and put him to death: and the third day he shall rise again.
|They will whip him, and murder him, and on the third day he shall rise again."
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|34
|And they understood none of these things: and this saying was hid from them, neither knew they the things which were spoken.
|They did not understand these things, and the meaning was hidden from them, as they did not know the things He spoke of.
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|-
|35
|And it came to pass, that as he was come nigh unto Jericho, a certain blind man sat by the way side begging:
|As He entered Jericho, a blind man sat by the side of the road, panhandling.
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|-
|36
|And hearing the multitude pass by, he asked what it meant.
|The blind man heard the crowds pass by, and asked those around him what was happening.
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|37
|And they told him, that Jesus of Nazareth passeth by.
|They told him, "Jesus of Nazareth is passing by."
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|-
|38
|And he cried, saying, Jesus, thou Son of David, have mercy on me.
|He cried out, "Jesus, descendant of David, have mercy on me!"
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|-
|39
|And they which went before rebuked him, that he should hold his peace: but he cried so much the more, Thou Son of David, have mercy on me.
|And the crowds chastised him, telling him to be quiet, but he cried even louder, "Son of David, have mercy on me!"
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|-
|40
|And Jesus stood, and commanded him to be brought unto him: and when he was come near, he asked him,
|Jesus stood, and had the man brought to him, and when he was near, Jesus asked of him,
|
|-
|41
|Saying, What wilt thou that I shall do unto thee? And he said, Lord, that I may receive my sight.
|"What do you want of me?" And he said, "Lord, give me sight."
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|-
|42
|And Jesus said unto him, Receive thy sight: thy faith hath saved thee.
|And Jesus said to him, "You have sight; your faith has healed you."
|
|-
|43
|And immediately he received his sight, and followed him, glorifying God: and all the people, when they saw it, gave praise unto God.
|Immediately the man could see, and followed Jesus, glorifying God; and all the people who saw this gave praise to God.
|
|}

==Chapter 19==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|And Jesus entered and passed through Jericho.
|So Jesus entered into Jericho.
|
|-
|2
|And, behold, there was a man named Zacchaeus, which was the chief among the publicans, and he was rich.
|At that moment there was a man named Zacchaeus, who was the most successful and notorious of Judea's tax collectors, and he was rich.
|
|-
|3
|And he sought to see Jesus who he was; and could not for the press, because he was little of stature.
|He wanted to see Jesus, but couldn't see over the crowd since he was so short.
|
|-
|4
|And he ran before, and climbed up into a sycomore tree to see him: for he was to pass that way.
|So he ran ahead, and climbed up into a sycamore tree to see Jesus as He passed that way.
|
|-
|5
|And when Jesus came to the place, he looked up, and saw him, and said unto him, Zacchaeus, make haste, and come down; for to day I must abide at thy house.
|When Jesus passed by, He looked up and saw him, and said, "Zacchaeus, get down from there, quickly! I am going to stay at your place tonight."
|
|-
|6
|And he made haste, and came down, and received him joyfully.
|So he came down quickly and was glad to have Jesus as his guest.
|
|-
|7
|And when they saw it, they all murmured, saying, That he was gone to be guest with a man that is a sinner.
|When the crowd saw this, they gossiped amongst themselves, saying, "Jesus is now the guest of a sinner."
|
|-
|8
|And Zacchaeus stood, and said unto the Lord; Behold, Lord, the half of my goods I give to the poor; and if I have taken any thing from any man by false accusation, I restore him fourfold.
|Zacchaeus stood and said to the Lord, "at this moment Lord, I give half of everything I own to charity, and if I ever blackmailed anybody out of more than they owed (and we both know I did), I give back four times the excess."
|Literally, "if I sycophanted anyone," which, from its root meaning, meant "if I 'showed the fig' on anyone." This expression had its origin in a fig famine in ancient [[Corinth]], during which many customs agents used to plant figs on travelers and cite that as evidence that they were taking figs out of the city, contrary to law, and fine them heavily for this trumped-up offense. Thus, to "show the fig" meant to plant contraband or similar evidence of a tax law or customs violation on someone and, in essence, extort from him a tax or duty that was not in fact payable. Roman-hired publicans used to do this frequently. Zacchaeus uses a conditional form that signifies a condition that is in all probability a fact.
|-
|9
|And Jesus said unto him, This day is salvation come to this house, forsomuch as he also is a son of Abraham.
|Jesus said to him, "Salvation comes to your house today, for you are also a son of Abraham.
|
|-
|10
|For the Son of man is come to seek and to save that which was lost.
|The Son of man has come to find and save what has been lost."
|
|-
|11
|And as they heard these things, he added and spake a parable, because he was nigh to Jerusalem, and because they thought that the kingdom of God should immediately appear.
|As they heard this, Jesus added a parable, for he was close to Jerusalem and the crowds thought this meant the kingdom of God would appear immediately.
|
|-
|12
|He said therefore, A certain nobleman went into a far country to receive for himself a kingdom, and to return.
|So He said, "A nobleman went into a far-away country to receive a kingdom for himself, and then return home.
|
|-
|13
|And he called his ten servants, and delivered them ten pounds, and said unto them, Occupy till I come.
|So he called his ten servants, and gave them ten coins, and said, "Invest this money for me until I return."
|
|-
|14
|But his citizens hated him, and sent a message after him, saying, We will not have this man to reign over us.
|But his citizens hated him, and sent a message to him saying, 'We will not have this man reign over us.'
|
|-
|15
|And it came to pass, that when he was returned, having received the kingdom, then he commanded these servants to be called unto him, to whom he had given the money, that he might know how much every man had gained by trading.
|When he had returned, having received the distant kingdom, he called his servants to him, and asked how their investments had performed.
|
|-
|16
|Then came the first, saying, Lord, thy pound hath gained ten pounds.
|The first said, 'Lord, your coin has grown to ten coins.'
|
|-
|17
|And he said unto him, Well, thou good servant: because thou hast been faithful in a very little, have thou authority over ten cities.
|And he said to him, 'You are a good servant, and because you have done as you were told, you have authority over ten cities.'
|
|-
|18
|And the second came, saying, Lord, thy pound hath gained five pounds.
|The second servant came, and said, 'Lord, your coin has grown to five coins.'
|
|-
|19
|And he said likewise to him, Be thou also over five cities.
|So he said to him, 'You have authority over five cities.'
|
|-
|20
|And another came, saying, Lord, behold, here is thy pound, which I have kept laid up in a napkin:
|And another came, saying, 'Lord, at thsi moment, here is your coin, which I kept laid up in a napkin:
|
|-
|21
|For I feared thee, because thou art an austere man: thou takest up that thou layedst not down, and reapest that thou didst not sow.
|Because I am afraid of you, since you are an austere man; you take what is not yours, and reap what you did not sow.'
|
|-
|22
|And he saith unto him, Out of thine own mouth will I judge thee, thou wicked servant. Thou knewest that I was an austere man, taking up that I laid not down, and reaping that I did not sow:
|And he said to me, 'I will judge you with your own words, wicked servant. You knew I was an austere man, taking what is not mine and reaping what I did not sow.
|
|-
|23
|Wherefore then gavest not thou my money into the bank, that at my coming I might have required mine own with usury?
|Why, then, did you not put my money into the bank, so that when I returned I might have gained interest on it?'
|
|-
|24
|And he said unto them that stood by, Take from him the pound, and give it to him that hath ten pounds.
|So he said to those who were around, 'Take that coin from him, and give it to the servant who made ten coins.'
|
|-
|25
|(And they said unto him, Lord, he hath ten pounds.)
|(And they said to him, Lord, he has ten pounds.)
|
|-
|26
|For I say unto you, That unto every one which hath shall be given; and from him that hath not, even that he hath shall be taken away from him.
|I say to you, to those who have, things shall be given, and from those who do not have, even what little they have shall be taken away.
|
|-
|27
|But those mine enemies, which would not that I should reign over them, bring hither, and slay them before me.
|But those enemies of mine who do not wish for my reign to come, bring them here and kill them before me.
|
|-
|28
|And when he had thus spoken, he went before, ascending up to Jerusalem.
|Having said these things, He went up into Jerusalem.
|
|-
|29
|And it came to pass, when he was come nigh to Bethphage and Bethany, at the mount called the mount of Olives, he sent two of his disciples,
|When He had come close to Bethpage and Bethany, by the Mount of Olives, He sent two of His disciples ahead,
|
|-
|30
|Saying, Go ye into the village over against you; in the which at your entering ye shall find a colt tied, whereon yet never man sat: loose him, and bring him hither.
|Saying, "Go into the village over there, and you'll find a colt tied on whom no man has ever sat. Untie him and bring him here.
|
|-
|31
|And if any man ask you, Why do ye loose him? thus shall ye say unto him, Because the Lord hath need of him.
|If any man asks you, 'Why did you untie him?' you tell them, 'The Lord has need of him.'"
|
|-
|32
|And they that were sent went their way, and found even as he had said unto them.
|So they went ahead, and found exactly what He had described.
|
|-
|33
|And as they were loosing the colt, the owners thereof said unto them, Why loose ye the colt?
|So they untied the colt, and the owners said, "Why are you untying the colt?"
|
|-
|34
|And they said, The Lord hath need of him.
|And they said, "The Lord needs him."
|
|-
|35
|And they brought him to Jesus: and they cast their garments upon the colt, and they set Jesus thereon.
|So they brought him to Jesus, and they threw their coats on the colt, so Jesus could sit on him.
|
|-
|36
|And as he went, they spread their clothes in the way.
|And as He rode, they spread clothes before him.
|
|-
|37
|And when he was come nigh, even now at the descent of the mount of Olives, the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen;
|When He came near to the descent of the Mount of Olives, the crowds of disciples began to rejoice and praise God loudly, for they had seen His mighty works.
|
|-
|38
|Saying, Blessed be the King that cometh in the name of the Lord: peace in heaven, and glory in the highest.
|They said, "Blessed be the King that comes in the name of the Lord: peace in heaven, and glory in the highest."
|
|-
|39
|And some of the Pharisees from among the multitude said unto him, Master, rebuke thy disciples.
|Some of the Pharisees from the crowd said, "Rabbi, rebuke your disciples!"
|How were we doing "Pharisees" again?
|-
|40
|And he answered and said unto them, I tell you that, if these should hold their peace, the stones would immediately cry out.
|But He answered them, "If these people were silent, the stones themselves would immediately cry out."
|
|-
|41
|And when he was come near, he beheld the city, and wept over it,
|When He came near, He gazed upon the city and wept,
|
|-
|42
|Saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes.
|Saying, "If only you already knew what could bring you peace! But now that truth is hidden from you.
|
|-
|43
|For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side,
|For a day will come when your enemies will dig a trench around you, and surround you and lay siege to you,
|
|-
|44
|And shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation.
|And will raze the city, and the children within it, and they will not leave a single stone upon another, because you did not realize when you had been visited."
|Visited by Him, that is.
|-
|45
|And he went into the temple, and began to cast out them that sold therein, and them that bought;
|He went into the temple, and cast out anybody buying or selling inside it,
|
|-
|46
|Saying unto them, It is written, My house is the house of prayer: but ye have made it a den of thieves.
|Saying, "It is written, 'My house is the house of prayer', but you have made it a den of thieves."
|The kind of buying and selling going on was not ordinary commerce, but trade in sacrifices and special coins which exploited religious values for personal gain by non-believers.
|-
|47
|And he taught daily in the temple. But the chief priests and the scribes and the chief of the people sought to destroy him,
|Jesus taught in the temple every day, but the high priests and scribes and the governor all wished Him dead.
|
|-
|48
|And could not find what they might do: for all the people were very attentive to hear him.
|They could not figure out their plan of action, for the people were eager to listen to Jesus.
|
|}

==Chapter 20==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|And it came to pass, that on one of those days, as he taught the people in the temple, and preached the gospel, the chief priests and the scribes came upon him with the elders,
|One day, as He taught the gospel to people in the temple, the high priests and scribes came to Him, surrounded by politicians,
|
|-
|2
|And spake unto him, saying, Tell us, by what authority doest thou these things? or who is he that gave thee this authority?
|And said to Him, "On whose authority are you doing these things? Who gave you this authority?"
|
|-
|3
|And he answered and said unto them, I will also ask you one thing; and answer me:
|He answered them, "I will answer you with a question:
|
|-
|4
|The baptism of John, was it from heaven, or of men?
|Was the baptism of John from heaven, or of men?"
|
|-
|5
|And they reasoned with themselves, saying, If we shall say, From heaven; he will say, Why then believed ye him not?
|And they discussed this amongst themselves, saying "If we say, 'from heaven,' he will say, 'Why didn't you believe him?'
|
|-
|6
|But and if we say, Of men; all the people will stone us: for they be persuaded that John was a prophet.
|But if we say, 'of men,' all the people will stone us, for they are convinced the John was a prophet."
|
|-
|7
|And they answered, that they could not tell whence it was.
|So they answered that they could not know from where John's power came.
|
|-
|8
|And Jesus said unto them, Neither tell I you by what authority I do these things.
|And Jesus said to them, "In the same way, I can't tell you by what authority I do what I do."
|
|-
|9
|Then began he to speak to the people this parable; A certain man planted a vineyard, and let it forth to husbandmen, and went into a far country for a long time.
|Then He began to tell the people a parable: "A certain man planted a vineyard, and entrusted it to unionized farmers, and left the country for a long time.
|
|-
|10
|And at the season he sent a servant to the husbandmen, that they should give him of the fruit of the vineyard: but the husbandmen beat him, and sent him away empty.
|When it was time for harvest, he sent one of his servants to the union farmers, instructing them to gather and give him the harvest. But the farmers beat the servant, and sent him away empty handed.
|
|-
|11
|And again he sent another servant: and they beat him also, and entreated him shamefully, and sent him away empty.
|The man sent another servant, and the farmers beat him too, and mocked him, and sent him away empty handed as well.
|
|-
|12
|And again he sent a third: and they wounded him also, and cast him out.
|And he sent a third, and the farmers wounded him, and sent him away.
|
|-
|13
|Then said the lord of the vineyard, What shall I do? I will send my beloved son: it may be they will reverence him when they see him.
|The owner of the vineyard said, 'What shall I do? I will send my beloved son; perhaps the union will treat him with reverence.'
|
|-
|14
|But when the husbandmen saw him, they reasoned among themselves, saying, This is the heir: come, let us kill him, that the inheritance may be ours.
|But when the farmers saw him, they thought to themselves, 'This is the owner's heir - if we kill him, we shall inherit the vineyard!'
|
|-
|15
|So they cast him out of the vineyard, and killed him. What therefore shall the lord of the vineyard do unto them?
|So the union threw him out of the vineyard, and killed him. What, then, should the owner of the vineyard do to the union?
|
|-
|16
|He shall come and destroy these husbandmen, and shall give the vineyard to others. And when they heard it, they said, God forbid.
|He will come and bust the union, and hire others to work his vineyard." When the people heard this, they said, "God forbid!"
|
|-
|17
|And he beheld them, and said, What is this then that is written, The stone which the builders rejected, the same is become the head of the corner?
|He said to them, "Why, then, is it written, 'The stone which the builder rejected has become the capstone?'
|Psalm 118:22
|-
|18
|Whosoever shall fall upon that stone shall be broken; but on whomsoever it shall fall, it will grind him to powder.
|Those who fall upon that stone will may break a bone, but those whom the stone falls upon will be ground to powder."
|
|-
|19
|And the chief priests and the scribes the same hour sought to lay hands on him; and they feared the people: for they perceived that he had spoken this parable against them.
|Immediately the high priests and scribes began looking for a way to harm Him, and they feared the people, for they knew He had spoken this parable to rebuke them.
|
|-
|20
|And they watched him, and sent forth spies, which should feign themselves just men, that they might take hold of his words, that so they might deliver him unto the power and authority of the governor.
|They watched Him, and sent out spies, who pretended to be just men, so they could record His words, and report them to the power and authority of the governor.
|
|-
|21
|And they asked him, saying, Master, we know that thou sayest and teachest rightly, neither acceptest thou the person of any, but teachest the way of God truly:
|They tried to trick Him, saying, "Master, we know you speak correctly, teaching not the ways of men but only the ways of God;
|
|-
|22
|Is it lawful for us to give tribute unto Caesar, or no?
|So is it lawful for us to pay taxes to Caeser, or not?"
|
|-
|23
|But he perceived their craftiness, and said unto them, Why tempt ye me?
|But He caught their [[Liberal tricks|trick]], and said to them, "Why do you try to trick me?
|
|-
|24
|Shew me a penny. Whose image and superscription hath it? They answered and said, Caesar's.
|Show me a penny. Whose image and inscription is on it?" They answered, "Caesar's."
|
|-
|25
|And he said unto them, Render therefore unto Caesar the things which be Caesar's, and unto God the things which be God's.
|And He said to them, "Give to Caesar that which is Caesar's, and to God that which is God's."
|
|-
|26
|And they could not take hold of his words before the people: and they marvelled at his answer, and held their peace.
|And they could not find issue with His answers to the people: and they were impressed with his response, and offered no objection.
|
|-
|27
|Then came to him certain of the Sadducees, which deny that there is any resurrection; and they asked him,
|The Jesus was approached by some of the Sadducees, who deny that there is any resurrection; and they asked Him,
|
|-
|28
|Saying, Master, Moses wrote unto us, If any man's brother die, having a wife, and he die without children, that his brother should take his wife, and raise up seed unto his brother.
|Saying, "Master, Moses wrote that if any man's brother dies and leaves behind a childless widow, then his brother should marry the widow and raise children with her in his deceased brother's name.
|
|-
|29
|There were therefore seven brethren: and the first took a wife, and died without children.
|There were once seven brothers: and the first of them took a wife, but died without having children.
|
|-
|30
|And the second took her to wife, and he died childless.
|So the second brother married the widow, but he died without fathering children.
|
|-
|31
|And the third took her; and in like manner the seven also: and they left no children, and died.
|And the third brother then married the widow; he died childless as well, though, as did the remaining brothers who followed him: they all left the widow without children before dying.
|
|-
|32
|Last of all the woman died also.
|Finally the woman herself died.
|
|-
|33
|Therefore in the resurrection whose wife of them is she? for seven had her to wife.
|Then when all are resurrected in the end, which brothers' wife would she be? For she was married seven times."
|Is this a reference to the final resurrection mentioned in ''Revelation'', or simply a way of describing the afterlife?
|-
|34
|And Jesus answering said unto them, The children of this world marry, and are given in marriage:
|And Jesus answering them, saying, "The children of this world marry, and are given in marriage:
|
|-
|35
|But they which shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage:
|But those who have been found worthy of Heaven, and of everlasting life there, do not marry, and are not given away in marriage:
|
|-
|36
|Neither can they die any more: for they are equal unto the angels; and are the children of God, being the children of the resurrection.
|They cannot die any more: for they are then equal in nature with the angels; and are the children of God, being the children of the resurrection.
|
|-
|37
|Now that the dead are raised, even Moses shewed at the bush, when he calleth the Lord the God of Abraham, and the God of Isaac, and the God of Jacob.
|Moreover, with the resurrection of the dead, as Moses showed at the burning bush when he called out to the Lord as the God of Abraham, the God of Isaac, and the God of Jacob.
|suggest using "resurrection" rather than the now-disfavored passive voice "are raised"; also, better translation of δέ is "moreover" here rather than "now"; Exodus 3:6
|-
|38
|For he is not a God of the dead, but of the living: for all live unto him.
|For He is not a God of the dead, but of the living: for all live unto Him."
|Capitalization seems proper for any mention of God, even if it's from Jesus
|-
|39
|Then certain of the scribes answering said, Master, thou hast well said.
|Then some of the scribes answered, saying, "Master, you have spoken well".
|
|-
|40
|And after that they durst not ask him any question at all.
|And after that they dared not ask Him any question at all.
|
|-
|41
|And he said unto them, How say they that Christ is David's son?
|And He said to them, "How can they say that Christ is David's son?
|
|-
|42
|And David himself saith in the book of Psalms, The LORD said unto my Lord, Sit thou on my right hand,
|As David himself said in the book of Psalms, 'The LORD said unto my Lord, sit at my right side,
|
|-
|43
|Till I make thine enemies thy footstool.
|Until I bring your enemies under your feet'.
|
|-
|44
|David therefore calleth him Lord, how is he then his son?
|David therefore called Him Lord, so how is he then his son?"
|
|-
|45
|Then in the audience of all the people he said unto his disciples,
|Then before the entire audience He said to His disciples,
|
|-
|46
|Beware of the scribes, which desire to walk in long robes, and love greetings in the markets, and the highest seats in the synagogues, and the chief rooms at feasts;
|"Beware of the scribes, who desire to walk in long robes, and love fawning attention in the markets, and the most prestigious seats in the synagogues, and the elite rooms at feasts;
|
|-
|47
|Which devour widows' houses, and for a shew make long prayers: the same shall receive greater damnation.
|Who foreclose on widows' houses, while making lengthy prayers for show: these types shall receive greater damnation".
|
|}

==Chapter 21==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|And he looked up, and saw the rich men casting their gifts into the treasury.
|And He looked up, and saw the rich men adding their donations to the collection.
|
|-
|2
|And he saw also a certain poor widow casting in thither two mites.
|And He also saw a certain poor widow contributing two coins.
|
|-
|3
|And he said, Of a truth I say unto you, that this poor widow hath cast in more than they all:
|And He said, "Truly I tell you, that this poor widow has contributed more than any of the others:
|
|-
|4
|For all these have of their abundance cast in unto the offerings of God: but she of her penury hath cast in all the living that she had.
|For all of the affluent have given but a portion of what they could have in tribute to God: but she in her poverty has given all that she had".
|Nothing wrong with being affluent, but being miserly where God and His will is concerned is wrong.
|-
|5
|And as some spake of the temple, how it was adorned with goodly stones and gifts, he said,
|And as some spoke of the temple, and how it was adorned with precious gems and treasures, He said,
|
|-
|6
|As for these things which ye behold, the days will come, in the which there shall not be left one stone upon another, that shall not be thrown down.
|"As for these things which you see before you, the time will come, in which there shall not be left one stone upon another, that will not have been thrown down".
|
|-
|7
|And they asked him, saying, Master, but when shall these things be? and what sign will there be when these things shall come to pass?
|They asked Him, "Lord, when will this happen? What warning will there be?
|how about "Lord" rather than "Master"? Notice how use of "warning" makes the second sentence more concise.
|-
|8
|And he said, Take heed that ye be not deceived: for many shall come in my name, saying, I am Christ; and the time draweth near: go ye not therefore after them.
|And He said, "Take care that you are not deceived: for many shall pretending to be me, saying, 'I am Christ'; and the time approaches: do not follow them.
|
|-
|9
|But when ye shall hear of wars and commotions, be not terrified: for these things must first come to pass; but the end is not by and by.
|But when you hear of wars and uprisings, do not be terrified: for these things must happen first; but the end is not unknown".
|
|-
|10
|Then said he unto them, Nation shall rise against nation, and kingdom against kingdom:
|Then said he to them, "Ethnic groups will make war against one another, as will political nation-states:"
|
|-
|11
|And great earthquakes shall be in divers places, and famines, and pestilences; and fearful sights and great signs shall there be from heaven.
|And great earthquakes shall occur in diverse places, and famines, and pestilence; and fearful sights and great signs shall come from heaven.
|
|-
|12
|But before all these, they shall lay their hands on you, and persecute you, delivering you up to the synagogues, and into prisons, being brought before kings and rulers for my name's sake.
|But before all these occur, they shall attack you, and persecute you, handing you over to their authorities, and into prison, being brought before kings and rulers for my sake.
|Replaced "synagogues" with "authorities" in this case, because the context might be hard for some to follow otherwise. Please review and revise as needed.
|-
|13
|And it shall turn to you for a testimony.
|And it shall be up to you to defend me.
|
|-
|14
|Settle it therefore in your hearts, not to meditate before what ye shall answer:
|Resolve within your heart then, not to question yourself before you answer:
|
|-
|15
|For I will give you a mouth and wisdom, which all your adversaries shall not be able to gainsay nor resist.
|For I will inspire you with eloquence and wisdom, which none of your adversaries will be able to counter or resist.
|
|-
|16
|And ye shall be betrayed both by parents, and brethren, and kinsfolks, and friends; and some of you shall they cause to be put to death.
|And you shall be betrayed by your parents, and brothers, and family, and friends; and some of you will be betrayed by them and sent to your death.
|
|-
|17
|And ye shall be hated of all men for my name's sake.
|And you shall be hated by men for supporting me.
|
|-
|18
|But there shall not an hair of your head perish.
|But not a hair on your head be harmed.
|
|-
|19
|In your patience possess ye your souls.
|In your patience hold on to your faith.
|
|-
|20
|And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh.
|And when you see Jerusalem surrounded by armies, then you will know that the end times are near.
|
|-
|21
|Then let them which are in Judaea flee to the mountains; and let them which are in the midst of it depart out; and let not them that are in the countries enter thereinto.
|Then let those who are in Judaea flee to the mountains; and let those who are in the midst of it depart; and do not let those who are in the outlying areas enter back in.
|
|-
|22
|For these be the days of vengeance, that all things which are written may be fulfilled.
|For these are the days of vengeance, when all things that are foreseen may be fulfilled.
|
|-
|23
|But woe unto them that are with child, and to them that give suck, in those days! for there shall be great distress in the land, and wrath upon this people.
|But woe to them who are pregnant, and to those who nurse, in those times! For there shall be great distress across the land, and wrath upon this people.
|
|-
|24
|And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled.
|And they shall fall by the edge of the sword, and shall be led away as prisoners to other nations: and Jerusalem shall be beaten into submission by the Gentiles, until the prophesy regarding the Gentiles is fulfilled.
|
|-
|25
|And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring;
|And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth turmoil across nations, with panic; the sea and the waves roaring;
|
|-
|26
|Men's hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken.
|The hearts of Men failing out of fear, and for looking upon those things which are taking place on Earth: for the powers of heaven shall be shaken.
|
|-
|27
|And then shall they see the Son of man coming in a cloud with power and great glory.
|And then they shall see the Son of man coming in a cloud with power and great glory.
|
|-
|28
|And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh.
|And when these things begin to occur, then look up, and lift up your heads; for your redemption draws near".
|
|-
|29
|And he spake to them a parable; Behold the fig tree, and all the trees;
|And He told them a parable, saying, "Behold the fig tree, and all the trees;
|
|-
|30
|When they now shoot forth, ye see and know of your own selves that summer is now nigh at hand.
|When they now begin to bloom, you see it and realize that summer is coming soon.
|
|-
|31
|So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand.
|So likewise you, when you see these things occur, will know that the kingdom of God is coming soon.
|
|-
|32
|Verily I say unto you, This generation shall not pass away, till all be fulfilled.
|Truly I tell you, this generation shall not pass away, until all is fulfilled.
|
|-
|33
|Heaven and earth shall pass away: but my words shall not pass away.
|Heaven and Earth shall pass away: but my words shall not pass away.
|
|-
|34
|And take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares.
|And be mindful of yourselves, in concern that at any time you might become caught up in gluttony, and drunkenness, and material things, and as a result this time comes upon you by surprise.
|
|-
|35
|For as a snare shall it come on all them that dwell on the face of the whole earth.
|For as a trap will it come on all who dwell on the face of the Earth.
|
|-
|36
|Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.
|Be alert then, and pray always, that you may be judged worthy to avoid all these things that shall come to pass, and to stand before the Son of man".
|
|-
|37
|And in the day time he was teaching in the temple; and at night he went out, and abode in the mount that is called the mount of Olives.
|And in the daytime He was teaching in the temple; and at night He went out, and stayed at the mountain that is called the Mount of Olives.
|
|-
|38
|And all the people came early in the morning to him in the temple, for to hear him.
|And all the people came early in the morning seeking Him in the temple, to hear Him there.
|
|}

==Chapter 22==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|Now the feast of unleavened bread drew nigh, which is called the Passover.
|It was the eve of the feast of unleavened bread, which they called Passover.
|
|-
|2
|And the chief priests and scribes sought how they might kill him; for they feared the people.
|The religious establishment looked for ways to kill Jesus, while fearing the people.
|"intellectual elite" or "establishment" or "powers that be" or "religious establishment"?
|-
|3
|Then entered Satan into Judas surnamed Iscariot, being of the number of the twelve.
|Next Satan took hold of Judas Iscariot, who was one of the Twelve Apostles.
|
|-
|4
|And he went his way, and communed with the chief priests and captains, how he might betray him unto them.
|And he moved on, meeting with the chief priests and temple guards about how to turn over Jesus to them.
|
|-
|5
|And they were glad, and covenanted to give him money.
|Thrilled, they agreed to pay Judas with silver.
|ἀργύριον: silver, rather than the more general "money" used by KJV.
|-
|6
|And he promised, and sought opportunity to betray him unto them in the absence of the multitude.
|He agreed, and sought an opportunity to deliver Jesus to them without the crowds around.
|The word "betray" in the KJV is not literal, though certainly true; παραδοῦναι literally means "deliver to"; amazing that the real deal was to hand Jesus over '''without the crowds around'''.
|-
|7
|Then came the day of unleavened bread, when the passover must be killed.
|The day before the official Passover day arrived; this was the day for sacrificing the paschal lamb.
|KJV translates πάσχα simply as "passover", but "paschal lamb" seems clearer, particularly to those unfamiliar with passover (most of the world's population). Furthermore, all this took place '''before''' the day of the actual ''Pesach'' feast.
|-
|8
|And he sent Peter and John, saying, Go and prepare us the passover, that we may eat.
|And Jesus directed Peter and John, saying, "Go and prepare the passover meal for us to eat."
|
|-
|9
|And they said unto him, Where wilt thou that we prepare?
|They responded, "Where do you want us to prepare it?"
|
|-
|10
|And he said unto them, Behold, when ye are entered into the city, there shall a man meet you, bearing a pitcher of water; follow him into the house where he entereth in.
|Jesus replied to them, "at this moment, when you enter into the city, a man shall meet you, holding a water pitcher; follow him to into his house.
|
|-
|11
|And ye shall say unto the goodman of the house, The Master saith unto thee, Where is the guestchamber, where I shall eat the passover with my disciples?
|You shall then ask the man of the house, "The Lord says to you, 'Where is the dining room, where I shall eat passover dinner with my disciples?'"
|"guestchamber" -> "dining room"; οἰκοδεσπότῃ τῆς οἰκίας: "man of the house," which the KJV calls "goodman of the house"
|-
|12
|And he shall shew you a large upper room furnished: there make ready.
|He will then show you a large, furnished room upstairs: prepare for dinner there.
|rare verse that requires more words today than in KJV version.
|-
|13
|And they went, and found as he had said unto them: and they made ready the passover.
|They went and found everything as He told them, and they prepared for Passover.
|
|-
|14
|And when the hour was come, he sat down, and the twelve apostles with him.
|When the time came, He sat down, surrounded by the Twelve Apostles.
|capitalize "Twelve Apostles"?
|-
|15
|And he said unto them, With desire I have desired to eat this passover with you before I suffer:
|He revealed to them, "I have longed to eat this Passover with you before I suffer.
|
|-
|16
|For I say unto you, I will not any more eat thereof, until it be fulfilled in the kingdom of God.
|For I declare to you, 'I will not eat again until it is fulfilled in the realm of God.'"
|Use "realm of God" rather than the monarchy-biased "kingdom of God"?
|-
|17
|And he took the cup, and gave thanks, and said, Take this, and divide it among yourselves:
|He then took the cup, gave thanks and said, "Take and share this."
|v.17: key verse: what did Jesus actually mean about dividing the cup or chalice?
|-
|18
|For I say unto you, I will not drink of the fruit of the vine, until the kingdom of God shall come.
|For I tell you, I will not drink of the fruit of the vine, until the kingdom of God shall come.
|
|-
|19
|And he took bread, and gave thanks, and brake it, and gave unto them, saying, This is my body which is given for you: this do in remembrance of me.
|And he took bread, and gave thanks, and divided it, and gave it to them, saying, 'This is my body which is given for you: this do in remembrance of me."
|"δίδωμι" means "given", not "offered"; Luke does not describe the Passion as a sacrificial lamb.
|-
|20
|Likewise also the cup after supper, saying, This cup is the new testament in my blood, which is shed for you.
|He did likewise with the cup after supper, saying, "This cup is the new testament in my blood, which is shed for you.
|
|-
|21
|But, behold, the hand of him that betrayeth me is with me on the table.
|But at this moment, the man who will betray Me is seated with Me at the table.
|
|-
|22
|And truly the Son of man goeth, as it was determined: but woe unto that man by whom he is betrayed!
|And truly the Son of man shall go, as it was foreseen: but woe to that man who betrays Him!"
|
|-
|23
|And they began to inquire among themselves, which of them it was that should do this thing.
|And they began to question each other, wondering which of them it was who would do this.
|
|-
|24
|And there was also a strife among them, which of them should be accounted the greatest.
|They bickered about which of them should be considered the greatest.
|trim, clarify
|-
|25
|And he said unto them, The kings of the Gentiles exercise lordship over them; and they that exercise authority upon them are called benefactors.
|Jesus explained to them, "The kings of the Gentiles exert power over them, and those with the power are called the ruling class.
|need to improve on the word "benefactors" here
|-
|26
|But ye shall not be so: but he that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve.
|But you shall not be like that: instead, the senior among you should should show the humility expected of the junior; and he that leads should be willing to serve as a follower.
|This can probably be tightened up quite a bit
|-
|27
|For whether is greater, he that sitteth at meat, or he that serveth? is not he that sitteth at meat? but I am among you as he that serveth.
|For which is greater, the man who is served a dinner, or the man who does the serving? Would it not be the one who is served? Yet I live among you as one who serves others.
|
|-
|28
|Ye are they which have continued with me in my temptations.
|You are the ones who have stayed with me throughout my ordeals.
|
|-
|29
|And I appoint unto you a kingdom, as my Father hath appointed unto me;
|And I bequeath to you a kingdom, as my Father had bequeathed to me;
|
|-
|30
|That ye may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel.
|That you may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel.
|
|-
|31
|And the Lord said, Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat:
|And the Lord said, "Simon, Simon, at this moment; Satan has desired to overcome you, in order to that he may sift you as wheat:
|Not sure if the last part needs rework
|-
|32
|But I have prayed for thee, that thy faith fail not: and when thou art converted, strengthen thy brethren.
|But I have prayed for you, that your faith does not fail you: and that when you are converted, you give strength to your brothers".
|
|-
|33
|And he said unto him, Lord, I am ready to go with thee, both into prison, and to death.
|And he replied to Him, "Lord, I am ready to follow you, both to prison, and to death".
|
|-
|34
|And he said, I tell thee, Peter, the cock shall not crow this day, before that thou shalt thrice deny that thou knowest me.
|And Jesus said, "I tell you, Peter, that the rooster shall not crow on this day, until you have denied knowing me three times".
|
|-
|35
|And he said unto them, When I sent you without purse, and scrip, and shoes, lacked ye any thing? And they said, Nothing.
|And He said to them, "When I sent you without a wallet, and money, and shoes, did you lack anything?". And they replied, "Nothing".
|include "a" before "wallet" for modern English
|-
|36
|Then said he unto them, But now, he that hath a purse, let him take it, and likewise his scrip: and he that hath no sword, let him sell his garment, and buy one.
|Then He said to them, "But now, let him with a wallet take it, and likewise his money: and he that has no sword, let him sell his clothing, and buy one.
|
|-
|37
|For I say unto you, that this that is written must yet be accomplished in me, And he was reckoned among the transgressors: for the things concerning me have an end.
|For I say to you, that this part of what has been foretold must still be fulfilled by me, "And he was regarded as one of the criminals": for the matters concerning me will have a conclusion".
|Needs revision, but it's a start
|-
|38
|And they said, Lord, behold, here are two swords. And he said unto them, It is enough.
|And they said, "Lord, at this moment, here are two swords". And He said to them, "That will do".
|
|-
|39
|And he came out, and went, as he was wont, to the mount of Olives; and his disciples also followed him.
|And He left, and went, as He had tended to do, to the Mount of Olives; and his disciples followed him as well.
|
|-
|40
|And when he was at the place, he said unto them, Pray that ye enter not into temptation.
|And when He arrived there, He said to them, "Pray that you do not succumb to temptation".
|
|-
|41
|And he was withdrawn from them about a stone's cast, and kneeled down, and prayed,
|And He withdrew from them to about a stone's throw away, and knelt down, and prayed,
|
|-
|42
|Saying, Father, if thou be willing, remove this cup from me: nevertheless not my will, but thine, be done.
|Saying, "Father, if you are willing, relieve me of this burden: nevertheless it is not my will, but Yours, that shall be done".
|
|-
|43
|And there appeared an angel unto him from heaven, strengthening him.
|And then an angel from Heaven appeared to Him there, giving Him strength.
|
|-
|44
|And being in an agony he prayed more earnestly: and his sweat was as it were great drops of blood falling down to the ground.
|And being in agony He prayed more intensely: and His sweat came forth like great drops of blood falling down to the ground.
|
|-
|45
|And when he rose up from prayer, and was come to his disciples, he found them sleeping for sorrow,
|And when He rose up from prayer, and returned to His disciples, He found them sleeping from their burdens,
|Not sure if "from their burdens" is a good interpretation of "for sorrow"
|-
|46
|And said unto them, Why sleep ye? rise and pray, lest ye enter into temptation.
|And said to them, "Why do you sleep? Arise and pray, unless you want to fall into temptation".
|
|-
|47
|And while he yet spake, behold a multitude, and he that was called Judas, one of the twelve, went before them, and drew near unto Jesus to kiss him.
|And while He was speaking, at this moment a crowd, and Judas, one of the twelve disciples, walked ahead of them, and approached Jesus to kiss Him.
|
|-
|48
|But Jesus said unto him, Judas, betrayest thou the Son of man with a kiss?
|But Jesus said to him, "Judas, do you betray the Son of man with a kiss?"
|
|-
|49
|When they which were about him saw what would follow, they said unto him, Lord, shall we smite with the sword?
|When those who were with Him saw what was about to happen, they said to Him, "Lord, shall we attack with the sword?"
|
|-
|50
|And one of them smote the servant of the high priest, and cut off his right ear.
|And one of them struck the servant of the high priest, and cut off his right ear.
|
|-
|51
|And Jesus answered and said, Suffer ye thus far. And he touched his ear, and healed him.
|And Jesus answered saying, "Do not interfere". And He touched his ear, and healed him.
|
|-
|52
|Then Jesus said unto the chief priests, and captains of the temple, and the elders, which were come to him, Be ye come out, as against a thief, with swords and staves?
|Then Jesus said to the chief priests, captains of the temple, and elders who had approached Him, "Have you come here, as if against a thief, with swords and staffs?
|
|-
|53
|When I was daily with you in the temple, ye stretched forth no hands against me: but this is your hour, and the power of darkness.
|When I was with you daily in the temple, you did not lay a hand on me; but this is your time, and the strength of ignorant immorality."
|σκότος: literally means darkness, but metaphorically means ignorant immorality; ἐξουσία: power or strength, but in the sense of doing as one likes.
|-
|54
|Then took they him, and led him, and brought him into the high priest's house. And Peter followed afar off.
|Next they took and led him into the high priest's home. Peter followed from a distance.
|more concise rendition here
|-
|55
|And when they had kindled a fire in the midst of the hall, and were set down together, Peter sat down among them.
|Once they started a fire in the middle of the hall, and sat together, Peter sat down with them.
|
|-
|56
|But a certain maid beheld him as he sat by the fire, and earnestly looked upon him, and said, This man was also with him.
|But a maid noticed Peter as he sat there, and looked carefully at him, saying, "This man was also with Him."
|
|-
|57
|And he denied him, saying, Woman, I know him not.
|Peter denied Him, saying, "Woman, I do not know Him."
|αὐτός: denied ''it'' or ''Him''? Modern translations use ''it'', which dilutes the meaning of the denial, or even omit the pronoun altogether to avoid the issue.
|-
|58
|And after a little while another saw him, and said, Thou art also of them. And Peter said, Man, I am not.
|Shortly, another man saw him, and said, "You are another one of them!". But Peter said, "I am not."
|
|-
|59
|And about the space of one hour after another confidently affirmed, saying, Of a truth this fellow also was with him: for he is a Galilaean.
|And about an hour later, another man confidently said, "Surely this man was with Him, for he is a Galilean."
|
|-
|60
|And Peter said, Man, I know not what thou sayest. And immediately, while he yet spake, the cock crew.
|But Peter said, "I don't know what you're talking about." And at that exact moment, as he was speaking, the cock crowed.
|
|-
|61
|And the Lord turned, and looked upon Peter. And Peter remembered the word of the Lord, how he had said unto him, Before the cock crow, thou shalt deny me thrice.
|The Lord turned, and looked at Peter. Peter then remembered the words of the Lord, and how He had told him, "Before the cock crows, you will deny me three times."
|
|-
|62
|And Peter went out, and wept bitterly.
|And with that Peter left, and wept bitterly.
|
|-
|63
|And the men that held Jesus mocked him, and smote him.
|The men who held Jesus mocked Him, and hit Him.
|
|-
|64
|And when they had blindfolded him, they struck him on the face, and asked him, saying, Prophesy, who is it that smote thee?
|When they blindfolded Him, they struck Him in the face, and asked Him, "Prophesize for us - which one of us just hit you?"
|
|-
|65
|And many other things blasphemously spake they against him.
|They said many other blasphemous things against Him as well.
|
|-
|66
|And as soon as it was day, the elders of the people and the chief priests and the scribes came together, and led him into their council, saying,
|At dawn, the elders and the high priests and scribes got together, and brought Him before their council, and questioned Him,
|
|-
|67
|Art thou the Christ? tell us. And he said unto them, If I tell you, ye will not believe:
|"Are you the Christ? Tell us." And He said to them, "If I tell you, you will not believe,
|
|-
|68
|And if I also ask you, ye will not answer me, nor let me go.
|And if I ask you, you will not answer me, or let me go.
|
|-
|69
|Hereafter shall the Son of man sit on the right hand of the power of God.
|After today, the Son of man shall sit at the right hand of the power of God."
|
|-
|70
|Then said they all, Art thou then the Son of God? And he said unto them, Ye say that I am.
|Then they all said, "Are you, then, the Son of God?" And He said to them, "You say that I am."
|
|-
|71
|And they said, What need we any further witness? for we ourselves have heard of his own mouth.
|They said, "Do we even need any more witnesses? We ourselves have heard His words."
|
|}

==Chapter 23==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|And the whole multitude of them arose, and led him unto Pilate.
|And the whole assembly of them arose, and led Him to Pilate.
|
|-
|2
|And they began to accuse him, saying, We found this fellow perverting the nation, and forbidding to give tribute to Caesar, saying that he himself is Christ a King.
|And they began to accuse Him, saying, "We found this man corrupting the nation, forbidding others to give tribute to Caesar, saying that He Himself is Christ and King."
|
|-
|3
|And Pilate asked him, saying, Art thou the King of the Jews? And he answered him and said, Thou sayest it.
|And Pilate questioned Him, saying, "Are You the King of the Jews?" And He answered him saying, "You are saying it".
|
|-
|4
|Then said Pilate to the chief priests and to the people, I find no fault in this man.
|Then Pilate said to the chief priests and to the people, "I find no fault in this man".
|
|-
|5
|And they were the more fierce, saying, He stirreth up the people, teaching throughout all Jewry, beginning from Galilee to this place.
|And they became more aggressive, saying, "He stirs up the people, teaching throughout all the Jewish lands, beginning from Galilee to this place".
|
|-
|6
|When Pilate heard of Galilee, he asked whether the man were a Galilaean.
|When Pilate heard the mention of Galilee, he asked whether Jesus was a Galilean.
|
|-
|7
|And as soon as he knew that he belonged unto Herod's jurisdiction, he sent him to Herod, who himself also was at Jerusalem at that time.
|And as soon as he realized that He belonged under Herod's jurisdiction, he sent Him to Herod, who was also at Jerusalem at that time.
|
|-
|8
|And when Herod saw Jesus, he was exceeding glad: for he was desirous to see him of a long season, because he had heard many things of him; and he hoped to have seen some miracle done by him.
|And when Herod saw Jesus, he was exceeding glad: for he had hoped to meet Him for a long time, because he had heard many things about Him; and he hoped to witness a miracle done by Him.
|
|-
|9
|Then he questioned with him in many words; but he answered him nothing.
|Then he questioned Him at length; but He provided no answers.
|
|-
|10
|And the chief priests and scribes stood and vehemently accused him.
|And the chief priests and scribes stood and vehemently accused Him.
|
|-
|11
|And Herod with his men of war set him at nought, and mocked him, and arrayed him in a gorgeous robe, and sent him again to Pilate.
|And Herod and his soldiers stripped Him, and mocked Him, and dressed Him in a gorgeous robe, and returned Him to Pilate.
|
|-
|12
|And the same day Pilate and Herod were made friends together: for before they were at enmity between themselves.
|And on that day Pilate and Herod became friends: for up until that time they were adversaries.
|
|-
|13
|And Pilate, when he had called together the chief priests and the rulers and the people,
|And Pilate, when he had summoned the chief priests and the rulers and the people,
|
|-
|14
|Said unto them, Ye have brought this man unto me, as one that perverteth the people: and, behold, I, having examined him before you, have found no fault in this man touching those things whereof ye accuse him:
|Said to them, "You have brought this man to me, as one who corrupts the people: and, at this moment; I, having examined him before you, have found no fault in this man regarding your accusations:
|
|-
|15
|No, nor yet Herod: for I sent you to him; and, lo, nothing worthy of death is done unto him.
|Nor has Herod: for I sent you to him; and there, nothing worthy of death was found either.
|
|-
|16
|I will therefore chastise him, and release him.
|I will therefore chastise him, and release him".
|
|-
|17
|(For of necessity he must release one unto them at the feast.)
|(For under the law he must release one prisoner at the time of the feast.)
|
|-
|18
|And they cried out all at once, saying, Away with this man, and release unto us Barabbas:
|And they cried out all at once, saying, "Keep this man, and release Barabbas instead!":
|
|-
|19
|(Who for a certain sedition made in the city, and for murder, was cast into prison.)
|(Who for committing sedition in the city, and for murder, had been imprisoned.)
|
|-
|20
|Pilate therefore, willing to release Jesus, spake again to them.
|Pilate however, being inclined to release Jesus, spoke to them again.
|
|-
|21
|But they cried, saying, Crucify him, crucify him.
|But they cried out, saying,"Crucify Him, crucify Him!".
|
|-
|22
|And he said unto them the third time, Why, what evil hath he done? I have found no cause of death in him: I will therefore chastise him, and let him go.
|And he reasoned with them a third time, "Why, what evil has He done? I have found nothing worthy of death in His acts: I will therefore chastise Him, and let Him go".
|
|-
|23
|And they were instant with loud voices, requiring that he might be crucified. And the voices of them and of the chief priests prevailed.
|And their reaction was immediate and loud, demanding that He should be crucified. And their voices and those of the chief priests prevailed.
|
|-
|24
|And Pilate gave sentence that it should be as they required.
|And Pilate issued the sentence as they demanded.
|
|-
|25
|And he released unto them him that for sedition and murder was cast into prison, whom they had desired; but he delivered Jesus to their will.
|And he pardoned to them the man who was imprisoned for sedition and murder, who they had requested; but he delivered Jesus to their will.
|
|-
|26
|And as they led him away, they laid hold upon one Simon, a Cyrenian, coming out of the country, and on him they laid the cross, that he might bear it after Jesus.
|And as they led Him away, they grabbed a man named Simon, a Cyrenian, who arrived from the country, and they tasked him with carrying the cross, that he should follow with it behind Jesus.
|
|-
|27
|And there followed him a great company of people, and of women, which also bewailed and lamented him.
|And He was soon followed by a great assembly of people, and of women, who also wailed and lamented Him.
|
|-
|28
|But Jesus turning unto them said, Daughters of Jerusalem, weep not for me, but weep for yourselves, and for your children.
|But Jesus turning to them said, "Daughters of Jerusalem, weep not for me, but weep for yourselves, and for your children.
|
|-
|29
|For, behold, the days are coming, in the which they shall say, Blessed are the barren, and the wombs that never bare, and the paps which never gave suck.
|For at this moment you shall see, the days are coming, when they shall say, 'Blessed are the infertile, and the wombs that never bore children, and the babies who never nursed'.
|
|-
|30
|Then shall they begin to say to the mountains, Fall on us; and to the hills, Cover us.
|Then shall they begin to say to the mountains, 'Fall on us; and to the hills, Cover us'.
|
|-
|31
|For if they do these things in a green tree, what shall be done in the dry?
|For if they do these things in a time of abundance, what shall be done in the drought?"
|
|-
|32
|And there were also two other, malefactors, led with him to be put to death.
|And there were also two others, criminals, who were led with Him to be put to death.
|
|-
|33
|And when they were come to the place, which is called Calvary, there they crucified him, and the malefactors, one on the right hand, and the other on the left.
|And when they arrived at the place, which is called Calvary, there they crucified Him, and the criminals, one on His right side, and the other on His left.
|
|-
|34
|Then said Jesus, Father, forgive them; for they know not what they do. And they parted his raiment, and cast lots.
|They divided His clothes, and gambled for them.
|The statement attributed to Jesus in this verse is likely not authentic.<ref>http://www.preteristarchive.com/BibleStudies/Bible_NT/Luke/luke_23-34.html</ref><ref>http://www.biblegateway.com/passage/?search=Luke+23%3A34&version=NIV</ref> Proponents of the authenticity of these words claim they are necessary to fulfill a prophecy of [[Isaiah 51-58 (Translated)#Chapter 53|Isaiah 53:12]].
|-
|35
|And the people stood beholding. And the rulers also with them derided him, saying, He saved others; let him save himself, if he be Christ, the chosen of God.
|And the people stood in witness. And the rulers who were also there mocked Him, saying, "He saved others; let him save himself, if he is the Christ, the chosen of God".
|
|-
|36
|And the soldiers also mocked him, coming to him, and offering him vinegar,
|And the soldiers also mocked Him, approaching Him, and offering Him vinegar,
|
|-
|37
|And saying, If thou be the king of the Jews, save thyself.
|And saying, "If you are the king of the Jews, save yourself".
|
|-
|38
|And a superscription also was written over him in letters of Greek, and Latin, and Hebrew, THIS IS THE KING OF THE JEWS.
|And a sign was placed over Him written in Greek, and Latin, and Hebrew, stating "THIS IS THE KING OF THE JEWS".
|
|-
|39
|And one of the malefactors which were hanged railed on him, saying, If thou be Christ, save thyself and us.
|And one of the criminals who were crucified taunted him, saying, "If you are Christ, save yourself and us".
|
|-
|40
|But the other answering rebuked him, saying, Dost not thou fear God, seeing thou art in the same condemnation?
|But the other answered by rebuking him, saying, "Don't you fear God, seeing yourself suffering the same punishment?"
|
|-
|41
|And we indeed justly; for we receive the due reward of our deeds: but this man hath done nothing amiss.
|And we indeed deserve this; for we are receiving the just reward for our deeds: but this man has done nothing wrong.
|
|-
|42
|And he said unto Jesus, Lord, remember me when thou comest into thy kingdom.
|And he said to Jesus, "Lord, remember me when you arrive in your kingdom".
|
|-
|43
|And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in paradise.
|And Jesus said to him, "Truly I tell you, today you shall be with me in paradise".
|
|-
|44
|And it was about the sixth hour, and there was a darkness over all the earth until the ninth hour.
|And it was at about the sixth hour, when a darkness fell over all the earth until the ninth hour.
|
|-
|45
|And the sun was darkened, and the veil of the temple was rent in the midst.
|And the sun was darkened, and the veil of the temple was torn down the middle.
|
|-
|46
|And when Jesus had cried with a loud voice, he said, Father, into thy hands I commend my spirit: and having said thus, he gave up the ghost.
|And when Jesus had cried out with a loud voice, saying, "Father, into your hands I commend my soul!": And having said this, he gave up his soul.
|
|-
|47
|Now when the centurion saw what was done, he glorified God, saying, Certainly this was a righteous man.
|Now when the centurion there saw what had happened, he gave glory to God, saying, "Certainly this was a righteous man".
|
|-
|48
|And all the people that came together to that sight, beholding the things which were done, smote their breasts, and returned.
|And all the people who had gathered for this event, witnessing what had happened, struck their chests, and departed.
|
|-
|49
|And all his acquaintance, and the women that followed him from Galilee, stood afar off, beholding these things.
|And all His followers, and the women who had followed Him from Galilee, stood far off, watching these things.
|
|-
|50
|And, behold, there was a man named Joseph, a counseller; and he was a good man, and a just:
|And at that moment, there was a man named Joseph, a lawyer; and he was a good man, and a just one:
|
|-
|51
|(The same had not consented to the counsel and deed of them;) he was of Arimathaea, a city of the Jews: who also himself waited for the kingdom of God.
|(This man had not consented to the demands and actions of the others;) He was from Arimathea, a Jewish city: and he was faithful in waiting for the kingdom of God.
|
|-
|52
|This man went unto Pilate, and begged the body of Jesus.
|This man went to Pilate, and requested the body of Jesus.
|
|-
|53
|And he took it down, and wrapped it in linen, and laid it in a sepulchre that was hewn in stone, wherein never man before was laid.
|And he took the body down, and wrapped it in linen, and laid it in a tomb that was carved from stone, in which no man had been laid to rest.
|Doesn't seem proper to capitalize the "it" references here
|-
|54
|And that day was the preparation, and the sabbath drew on.
|And this was the day of preparation, prior to the sabbath.
|
|-
|55
|And the women also, which came with him from Galilee, followed after, and beheld the sepulchre, and how his body was laid.
|And the women too, who had come with Him from Galilee, followed afterward, and looked upon the tomb, and how His body was interred.
|
|-
|56
|And they returned, and prepared spices and ointments; and rested the sabbath day according to the commandment.
|And they returned, and prepared spices and ointments; and rested on the sabbath day according to the commandment.
|
|}

==Chapter 24==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|Now upon the first day of the week, very early in the morning, they came unto the sepulchre, bringing the spices which they had prepared, and certain others with them.
|Now on the first day of the week, very early in the morning, they came to the sepulchre, bringing the spices they had prepared, and other items to anoint the dead.
|Should we use "tomb" or stay with sepulchre? My only concern is illustrating the connection to the [[Church of the Holy Sepulchre]].
|-
|2
|And they found the stone rolled away from the sepulchre.
|But they found the stone had been rolled away from the tomb,
|Emphasize that this was not a natural act
|-
|3
|And they entered in, and found not the body of the Lord Jesus.
|And as they entered, they did not see the body of the Lord Jesus.
|
|-
|4
|And it came to pass, as they were much perplexed thereabout, behold, two men stood by them in shining garments:
|As they stood there, astonished, at that moment, two men in shining clothes came to them,
|
|-
|5
|And as they were afraid, and bowed down their faces to the earth, they said unto them, Why seek ye the living among the dead?
|And they grew afraid, and bowed their faces to the ground. The men said to them, "Why are you looking for the living here among the dead?
|
|-
|6
|He is not here, but is risen: remember how he spake unto you when he was yet in Galilee,
|He is not here; He is risen: remember how He told you when He was still in Galilee,
|
|-
|7
|Saying, The Son of man must be delivered into the hands of sinful men, and be crucified, and the third day rise again.
|'The Son of Man must be delivered into the hands of sinful men, and be crucified, and on the third day, rise again.'"
|
|-
|8
|And they remembered his words,
|They remembered His words,
|
|-
|9
|And returned from the sepulchre, and told all these things unto the eleven, and to all the rest.
|And returned from the tomb, and told all these things to the eleven disciples, and to all the others.
|Per talk page discussion, we should not refer to them as Apostles until after the Pentecost narrative, unless the original says it too
|-
|10
|It was Mary Magdalene, and Joanna, and Mary the mother of James, and other women that were with them, which told these things unto the apostles.
|It was Mary Magdalene, and Joanna, and Mary, the mother of Jesus, and other women who were with them, who described these events to the apostles.
|
|-
|11
|And their words seemed to them as idle tales, and they believed them not.
|But their story seemed like a fairy tale, and so the men did not believe them.
|
|-
|12
|Then arose Peter, and ran unto the sepulchre; and stooping down, he beheld the linen clothes laid by themselves, and departed, wondering in himself at that which was come to pass.
|But Peter stood and ran to the tomb, and crouching inside, he saw the linen clothes laying alone. He left, wondering what could have happened.
|
|-
|13
|And, behold, two of them went that same day to a village called Emmaus, which was from Jerusalem about threescore furlongs.
|At that moment two of them went that same day to the town of Emmaus, about seven miles from Jerusalem,
|
|-
|14
|And they talked together of all these things which had happened.
|and they talked together about all the things which had happened.
|
|-
|15
|And it came to pass, that, while they communed together and reasoned, Jesus himself drew near, and went with them.
|Not long after, while they shared thoughts and ideas about this, Jesus himself approached them, and walked with them;
|
|-
|16
|But their eyes were holden that they should not know him.
|but their perception was clouded, so they did not recognize Him.
|
|-
|17
|And he said unto them, What manner of communications are these that ye have one to another, as ye walk, and are sad?
|He said to them, "What are these things you are discussing as you walk, which have made you so sad?"
|
|-
|18
|And the one of them, whose name was Cleopas, answering said unto him, Art thou only a stranger in Jerusalem, and hast not known the things which are come to pass therein these days?
|One of them, whose name was Cleopas, answered Him, "Have you only just arrived in Jerusalem, and haven't you heard about what happened in the past few days?"
|
|-
|19
|And he said unto them, What things? And they said unto him, Concerning Jesus of Nazareth, which was a prophet mighty in deed and word before God and all the people:
|He replied to them, "What things?" And they said to Him, "About Jesus of Nazareth, who was a mighty prophet in deeds and words before God and all the people:
|
|-
|20
|And how the chief priests and our rulers delivered him to be condemned to death, and have crucified him.
|how the chief priests and our rulers caused Him to be sentenced to death, and had Him crucified.
|
|-
|21
|But we trusted that it had been he which should have redeemed Israel: and beside all this, to day is the third day since these things were done.
|We had believed that He would have been the redeemer of Israel: and beside all this, today is the third day since these things occurred.
|
|-
|22
|Yea, and certain women also of our company made us astonished, which were early at the sepulchre;
|Some of the women from our group astonished us, for they were at the sepulchre early today;
|
|-
|23
|And when they found not his body, they came, saying, that they had also seen a vision of angels, which said that he was alive.
|When they did not find His body there, they came back, saying that they had also seen a vision of angels, who said that He was alive.
|
|-
|24
|And certain of them which were with us went to the sepulchre, and found it even so as the women had said: but him they saw not.
|Some of our group went to the sepulchre, and found it just as the women had described but they didn't see Him either."
|
|-
|25
|Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken:
|Then He said to them, "Oh foolish ones, reluctant to believe all that the prophets have spoken of:
|
|-
|26
|Ought not Christ to have suffered these things, and to enter into his glory?
|Should Christ have not suffered these things, and then entered into his glory?
|
|-
|27
|And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself.
|And beginning with Moses and all the prophets, He lectured them in all of the scriptures concerning himself.
|
|-
|28
|And they drew nigh unto the village, whither they went: and he made as though he would have gone further.
|As they approached the village where they were heading, He acted as if He intended to travel further.
|
|-
|29
|But they constrained him, saying, Abide with us: for it is toward evening, and the day is far spent. And he went in to tarry with them.
|But they held Him back, saying, "Stay with us: for it is nearly evening, and the day is almost over." So He went in to linger with them.
|
|-
|30
|And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and gave to them.
|As He sat at dinner with them, He took bread, and blessed it, and divided it, and gave to them.
|
|-
|31
|And their eyes were opened, and they knew him; and he vanished out of their sight.
|And their eyes were opened, and they recognized Him; and then He disappeared from their sight.
|The opening metaphor is too good to alter.
|-
|32
|And they said one to another, Did not our heart burn within us, while he talked with us by the way, and while he opened to us the scriptures?
|They said to one another, "Did our hearts not burn within us, while he talked with us along the way, and while he revealed the scriptures to us?"
|
|-
|33
|And they rose up the same hour, and returned to Jerusalem, and found the eleven gathered together, and them that were with them,
|They left at that time, and returned to Jerusalem, and found the eleven gathered together, and the others who accompanied them,
|
|-
|34
|Saying, The Lord is risen indeed, and hath appeared to Simon.
|saying to them, "The Lord has risen indeed, and has appeared to Simon."
|
|-
|35
|And they told what things were done in the way, and how he was known of them in breaking of bread.
|They told them of the things which occurred along the way, and how He was revealed to them through the breaking of bread.
|
|-
|36
|And as they thus spake, Jesus himself stood in the midst of them, and saith unto them, Peace be unto you.
|And as they spoke of this, Jesus Himself stood in the midst of them, and said to them, "Peace be upon you".
|
|-
|37
|But they were terrified and affrighted, and supposed that they had seen a spirit.
|But they were terrified and frightened, and believed that they were seeing a ghost.
|Changed the tense since Jesus is still among them
|-
|38
|And he said unto them, Why are ye troubled? and why do thoughts arise in your hearts?
|He said to them, "Why are you worried? And why does doubt arise in your hearts?
|
|-
|39
|Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye see me have.
|At that moment my hands and my feet, and see that this is me, myself: touch me, and see; for a ghost would not have skin and bones, as you can see that I have."
|"hands" is the translation of χείρ, which means more than the anatomical hands, and includes the wrists.
|-
|40
|And when he had thus spoken, he shewed them his hands and his feet.
|When He had said this, He showed them His hands and His feet.
|See the comment for verse 39 re: the meaning of "hands" here.
|-
|41
|And while they yet believed not for joy, and wondered, he said unto them, Have ye here any meat?
|Before they were ready to accept this wonderful news, He asked them, "Do you have any food?"
|
|-
|42
|And they gave him a piece of a broiled fish, and of an honeycomb.
|So they gave Him a piece of broiled fish, and some honeycomb.
|
|-
|43
|And he took it, and did eat before them.
|And He took them, and ate them in front of them.
|
|-
|44
|And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me.
|He said to them, "These are the words which I had spoken of, while I was with you before, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me."
|
|-
|45
|Then opened he their understanding, that they might understand the scriptures,
|Then He opened their minds, that they might understand the scriptures,
|
|-
|46
|And said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day:
|and said to them, "Therefore it was written, and therefore it required Christ to suffer, and to rise from the dead on the third day:
|
|-
|47
|And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem.
|and that repentance and forgiveness of sins should be preached in His name among all nations, beginning at Jerusalem.
|
|-
|48
|And ye are witnesses of these things.
|You are witnesses to these things.
|
|-
|49
|And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high.
|At that moment I will send the promise of my Father upon you: but wait here in Jerusalem, until you are imbued with power from on high."
|
|-
|50
|And he led them out as far as to Bethany, and he lifted up his hands, and blessed them.
|He led them out as far as Bethany, and He lifted up his hands, and blessed them.
|
|-
|51
|And it came to pass, while he blessed them, he was parted from them, and carried up into heaven.
|It came to pass, that while He blessed them, He was separated from them, and carried up into Heaven.
|
|-
|52
|And they worshipped him, and returned to Jerusalem with great joy:
|They worshiped Him, and returned to Jerusalem with great joy:
|
|-
|53
|And were continually in the temple, praising and blessing God. Amen.
|and were continuously in the temple, praising and blessing God. Amen.
|
|}

<references/>
 
*[[Luke 1-8 (Translated)]]
*[[Luke 9-16 (Translated)]]
*[[Gospel of Luke (Translated)]]

[[Category:Conservative Bible]]

Luke 1-8 (Translated)

2011-03-27T20:35:10Z

MandersB: Rplace "behold", which is archaic, with the nuance of the Greek ἰδού that means "at that moment" (a phrase that encompasses the archaic concept of "behold")

==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 angel, "How shall I know this? I am an old man, and my wife is also old."
|
|-
|19
|And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to shew thee these glad tidings.
|The angel answered him, saying, "I am Gabriel, who has stood before God, and have been sent to speak to you, and give you good news.
|
|-
|20
|And, behold, thou shalt be dumb, and not able to speak, until the day that these things shall be performed, because thou believest not my words, which shall be fulfilled in their season.
|At this moment, Because you have doubted my words, which shall soon be shown to be true, you shall be unable to speak until all I have said has occurred."
|
|-
|21
|And the people waited for Zacharias, and marvelled that he tarried so long in the temple.
|The crowds outside waited for Zacharias, surprised that he took so long in the temple.
|
|-
|22
|And when he came out, he could not speak unto them: and they perceived that he had seen a vision in the temple: for he beckoned unto them, and remained speechless.
|When he came out, he could not speak, and they could tell that he had seen a vision in the temple, for he gestured to them, but remained speechless.
|
|-
|23
|And it came to pass, that, as soon as the days of his ministration were accomplished, he departed to his own house.
|As soon as his duties as a priest were completed, he went to his home.
|
|-
|24
|And after those days his wife Elisabeth conceived, and hid herself five months, saying,
|And his wife Elisabeth became pregnant, and hid for five months, saying,
|
|-
|25
|Thus hath the Lord dealt with me in the days wherein he looked on me, to take away my reproach among men.
|"The Lord has cured me of my infertility, and taken away my shame among men."
|
|-
|26
|And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth,
|In the sixth month, the angel Gabriel was sent from God to Nazareth, a city 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 troubled, unsure of the manner of this news.
|
|-
|30
|And the angel said unto her, Fear not, Mary: for thou hast found favour with God.
|And the angel said to her, "Do not be afraid, 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, at that moment, you shall become pregnant, and bear a son, and his name shall be JESUS.
|Most of the the New Testament (except possibly the Book of Matthew) was originally written in Greek NOT Hebrew (the earliest discovered manuscripts prove this). Jesus is the English equivalent of Iesous which is the original Greek name used in this verse.
|-
|32
|He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David:
|He shall be great, and shall be called the 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.
|At that moment, 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, "at that moment 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 at this moment, from 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.
|In those days, an executive order went out from Caeser Augustus, requiring that all the inhabited world should be counted in regular censuses.
|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. Furthermore, this is a present infinitive, indicating not a one-off event but a regular schedule, equivalent to the provision in the [[United States Constitution]] for a regular census.
|-
|2
|(And this taxing was first made when Cyrenius was governor of Syria.)
|The census [of Judea] was first made while Publius Sulpicius Quirinius was in command in Syria.
|
|-
|3
|And all went to be taxed, every one into his own city.
|And every man would go 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,
|Literally, "because he belonged to the house and family of 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.
|Here the aorist infinitive ''απογραψασθαι'' clearly marks this as a one-off event, not the regular event that verse 1 describes.
|-
|6
|And so it was, that, while they were there, the days were accomplished that she should be delivered.
|And so it fell out that she came to term while they were there, and entered labor.
|
|-
|7
|And she brought forth her firstborn son, and wrapped him in swaddling clothes, and laid him in a manger; because there was no room for them in the inn.
|She gave birth to her first child, a son, and wrapped him in soft blankets, and laid him in a 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 at this moment 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.
|At this moment, 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 leave in peace, as You command.
|most English-speaking people do not think "anti-war" when they hear the word peace. The word peace is well understood with no qualifiers needed to muddy the translation.
|-
|30
|For mine eyes have seen thy salvation,
|for my eyes have seen Your salvation,
|
|-
|31
|Which thou hast prepared before the face of all people;
|which you prepared for everyone to see;
|
|-
|32
|A light to lighten the Gentiles, and the glory of thy people Israel.
|a light of revelation to all non-Jewish people, and the glory of your people Israel.
|"revelation" is a more precise translation from the Greek. Also, the original Greek word in the verse was "nations" not Gentiles or non-believers...which meant any other nation than Israel...i.e. - all non-Jews. The Bible often highlights God's special relationship with the nation of Israel. To stay true in our translation, we must not dilute this distinction.
|-
|33
|And Joseph and his mother marvelled at those things which were spoken of him.
|Joseph and Mary marveled at what was said about Jesus.
|
|-
|34
|And Simeon blessed them, and said unto Mary his mother, Behold, this child is set for the fall and rising again of many in Israel; and for a sign which shall be spoken against;
|Simeon blessed them, telling Mary, "at this moment: this child is destined for the fall and rise of many Israelites, and will become the object of scorn;
|"Behold" is archaic, replaced with the nuance of the Greek ἰδού that means "at that moment", a phrase that encompasses the archaic concept of "behold".|-
|35
|(Yea, a sword shall pierce through thy own soul also,) that the thoughts of many hearts may be revealed.
|causing your heart will ache with pain over it, and the hatred towards Him will expose the hearts of many.
|
|-
|36
|And there was one Anna, a prophetess, the daughter of Phanuel, of the tribe of Aser: she was of a great age, and had lived with an husband seven years from her virginity;
|And a prophetess, Anna, the daughter of Phanuel of the tribe of Aser, was quite elderly, having been married for seven years after her virginity
|The original Greek descriptor for Anna is clearly in the feminine, which makes "prophetess" a more accurate and true translation. Avoid the feminist erasure of "virginity".
|-
|37
|And she was a widow of about fourscore and four years, which departed not from the temple, but served God with fastings and prayers night and day.
|She was an 84 year old widow, who had not strayed from her faith, and served God with fastings and prayers night and day.
|We should maintain the strength of terms used in the original Greek and not use the word "customs" in place of "fastings and prayers"
|-
|38
|And she coming in that instant gave thanks likewise unto the Lord, and spake of him to all them that looked for redemption in Jerusalem.
|And she gave thanks to the Lord and spoke of him to everyone who looked for redemption in Jerusalem.
|
|-
|39
|And when they had performed all things according to the law of the Lord, they returned into Galilee, to their own city Nazareth.
|When they had done everything according to the Lord's laws, they returned home to Nazareth in Galilee.
|
|-
|40
|And the child grew, and waxed strong in spirit, filled with wisdom: and the grace of God was upon him.
|The child grew and became strong in spirit and filled with wisdom; the grace of God was with him.
|
|-
|41
|Now his parents went to Jerusalem every year at the feast of the passover.
|His parents went to Jerusalem every year for passover.
|
|-
|42
|And when he was twelve years old, they went up to Jerusalem after the custom of the feast.
|When he was twelve years old, they went to Jerusalem as was customary for the holiday.
|
|-
|43
|And when they had fulfilled the days, as they returned, the child Jesus tarried behind in Jerusalem; and Joseph and his mother knew not of it.
|When they returned a few days later, the child Jesus stayed behind in Jerusalem. Mary and Joseph did not know about this.
|
|-
|44
|But they, supposing him to have been in the company, went a day's journey; and they sought him among their kinsfolk and acquaintance.
|They thought he was traveling with the group, and at the end of the first day's journey, they looked for him.
|
|-
|45
|And when they found him not, they turned back again to Jerusalem, seeking him.
|When they did not find him, they went back to Jerusalem to look for him.
|
|-
|46
|And it came to pass, that after three days they found him in the temple, sitting in the midst of the doctors, both hearing them, and asking them questions.
|After three days they found him in the temple, sitting among the priests, both listening to them and asking questions.
|The KJV term "doctors" is archaic - "priests" is more appropriate to the modern audience.
|-
|47
|And all that heard him were astonished at his understanding and answers.
|Everyone that heard him was astonished at his understanding and answers.
|
|-
|48
|And when they saw him, they were amazed: and his mother said unto him, Son, why hast thou thus dealt with us? behold, thy father and I have sought thee sorrowing.
|When his parents found him they were amazed, his mother asking, "Son, why did you do this to us? Look at how your father and I have been worried sick in looking for you!"
|
|-
|49
|And he said unto them, How is it that ye sought me? wist ye not that I must be about my Father's business?
|Jesus replied, "Why did you panic? Didn't you realize that I must be tending to my Father's work?"
|or "Father's house"? "panic" rather than "search"?
|-
|50
|And they understood not the saying which he spake unto them.
|And they could not understand what He was saying.
|
|-
|51
|And he went down with them, and came to Nazareth, and was subject unto them: but his mother kept all these sayings in her heart.
|Jesus left with them, and came to Nazareth, where he obeyed them, as His mother stored in her heart all he said.
|
|-
|52
|And Jesus increased in wisdom and stature, and in favour with God and man.
|Meanwhile Jesus grew in wisdom and stature, favored by both God and man.
|"man" ... or "mankind" here? "Mankind" does not usually "favor" something. NRSV: "human favor"; REB: "men"; NJB: "people". "Man" is a general term.
|}

==Chapter 3==

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

==Chapter 4==

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

==Chapter 5==

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

==Chapter 6==

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

==Chapter 7==

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

==Chapter 8==

{| 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 judged the wind and the waves, so that the wind stopped blowing and the waves calmed.
|ἐπιτιμάω means "judged" rather than "rebuked"; note that this event is also reported in the Gospels of Matthew and Mark. See [[Essay:Calming the Storm]] for discussion.
|-
|25
|And he said unto them, Where is your faith? And they being afraid wondered, saying one to another, What manner of man is this! for he commandeth even the winds and water, and they obey him.
|And Jesus said to his students, “Where is your faith?” And they were in awe of this, and said to each other, “What kind of man is this? When He commands the winds and the waves, they obey!”
|’Wonder’ now often means ‘speculate’
|-
|26
|And they arrived at the country of the Gadarenes, which is over against Galilee.
|And so they arrived in the country of the Gadarenes, which borders on Galilee.
|
|-
|27
|And when he went forth to land, there met him out of the city a certain man, which had devils long time, and ware no clothes, neither abode in any house, but in the tombs.
|And when Jesus stepped onto the land, He was met by a man from the city, who had been possessed by devils for a long time, and had no clothes, and lived in the graveyard rather than in a house.
|
|-
|28
|When he saw Jesus, he cried out, and fell down before him, and with a loud voice said, What have I to do with thee, Jesus, thou Son of God most high? I beseech thee, torment me not.
|When he saw Jesus, he fell down in front of him, crying in a loud voice, “What have I go to do with you, Jesus the Son of God? I beg you not to hurt me.”
|
|-
|29
|(For he had commanded the unclean spirit to come out of the man. For oftentimes it had caught him: and he was kept bound with chains and in fetters; and he brake the bands, and was driven of the devil into the wilderness.)
|(For Jesus had ordered The Devil to come out of the man, because the man had been possessed so often that he was kept restrained with chains, but when possessed, he would break the chains, and The Devil would drive him out into the wilderness.)
|
|-
|30
|And Jesus asked him, saying, What is thy name? And he said, Legion: because many devils were entered into him.
|And Jesus asked him, “What is your name?” And he said, “Legion” because he was possessed by many devils.
|
|-
|31
|And they besought him that he would not command them to go out into the deep.
|And the devils begged Him not to send them to Hell.
|
|-
|32
|And there was there an herd of many swine feeding on the mountain: and they besought him that he would suffer them to enter into them. And he suffered them.
|And there was a herd of pigs feeding on the mountain, and the devils begged Jesus to permit them to enter the pigs, and He gave them permission to do so.
|
|-
|33
|Then went the devils out of the man, and entered into the swine: and the herd ran violently down a steep place into the lake, and were choked.
|Then all of the devils left the man and possessed the pigs, and the herd of pigs jumped off a cliff, falling into the lake and drowning.
|
|-
|34
|When they that fed them saw what was done, they fled, and went and told it in the city and in the country.
|When the pig farmers saw what Jesus had done, they ran away, and went and told the story in the city, and throughout the country.
|
|-
|35
|Then they went out to see what was done; and came to Jesus, and found the man, out of whom the devils were departed, sitting at the feet of Jesus, clothed, and in his right mind: and they were afraid.
|So then the inhabitants of the city went out to see what had happened, and when they found Jesus, the man from whom He had expelled the devils was sitting at His feet, properly dressed and sane, and the people were afraid.
|
|-
|36
|They also which saw it told them by what means he that was possessed of the devils was healed.
|The eyewitnesses told the people how Jesus had healed the possessed man.
|
|-
|37
|Then the whole multitude of the country of the Gadarenes round about besought him to depart from them; for they were taken with great fear: and he went up into the ship, and returned back again.
|Then the crowd gathered from the region nearby begged Jesus to leave, because they were afraid of Him, so He got back into the ship and returned across the lake.
|
|-
|38
|Now the man out of whom the devils were departed besought him that he might be with him: but Jesus sent him away, saying,
|The man from whom Jesus had expelled the devils asked if he could follow Him, but Jesus sent him away, saying,
|
|-
|39
|Return to thine own house, and shew how great things God hath done unto thee. And he went his way, and published throughout the whole city how great things Jesus had done unto him.
|”Return to your own house and show the amazing things the Lord has done to you.” And the man went away and reported to the whole city what Jesus had done to him.
|
|-
|40
|And it came to pass, that, when Jesus was returned, the people gladly received him: for they were all waiting for him.
|Now when Jesus returned, the people were waiting for him, and welcomed him.
|
|-
|41
|And, behold, there came a man named Jairus, and he was a ruler of the synagogue: and he fell down at Jesus' feet, and besought him that he would come into his house:
|At that moment a man called Jairus, the ruler of the synagogue, came and knelt before Jesus, and asked Him to come to his house
|
|-
|42
|For he had one only daughter, about twelve years of age, and she lay a dying. But as he went the people thronged him.
|because his only daughter, about twelve years old, was dying. But as Jesus went with him, the crowds of people impeded his progress.
|
|-
|43
|And a woman having an issue of blood twelve years, which had spent all her living upon physicians, neither could be healed of any,
|And a women in the crowd had been suffering from a blood disorder for twelve years, and had spent all her money on doctors, but they could not heal her,
|Blood disorder seems a little awkward here, maybe 'constant bleeding'?
|-
|44
|Came behind him, and touched the border of his garment: and immediately her issue of blood stanched.
|came up behind Him, and touched the hem of His coat, and immediately was healed.
|
|-
|45
|And Jesus said, Who touched me? When all denied, Peter and they that were with him said, Master, the multitude throng thee and press thee, and sayest thou, Who touched me?
|And Jesus said, “Who touched me?” Everyone denied it, and Peter said “Teacher, the crowd is thick, and presses against you, and you ask, ‘Who touched me?’”
|
|-
|46
|And Jesus said, Somebody hath touched me: for I perceive that virtue is gone out of me.
|And Jesus replied, “Someone has touched me, because I have noticed that virtue has gone out of me.
|I cannot think of a substitute for virtue, which no longer holds the meaning here.
|-
|47
|And when the woman saw that she was not hid, she came trembling, and falling down before him, she declared unto him before all the people for what cause she had touched him and how she was healed immediately.
|And when the women saw Jesus had noticed, she fell down at His feet, trembling, and said in front of the whole crowd that she had touched Him and had been healed.
|
|-
|48
|And he said unto her, Daughter, be of good comfort: thy faith hath made thee whole; go in peace.
|And Jesus said to her, “Daughter, do not be afraid, your faith has healed you, go in peace.”
|
|-
|49
|While he yet spake, there cometh one from the ruler of the synagogue's house, saying to him, Thy daughter is dead; trouble not the Master.
|And while he spoke, someone came from the house of Jairus, the ruler of the synagogue, saying, “Your daughter is dead, don’t bother the Teacher.”
|
|-
|50
|But when Jesus heard it, he answered him, saying, Fear not: believe only, and she shall be made whole.
|But Jesus heard, and answered, “Do not worry, have faith, and she will be healed”
|
|-
|51
|And when he came into the house, he suffered no man to go in, save Peter, and James, and John, and the father and the mother of the maiden.
|And when He arrived at the house, he did not allow anyone to enter, except Peter, James, John and the parents of the girl.
|
|-
|52
|And all wept, and bewailed her: but he said, Weep not; she is not dead, but sleepeth.
|Outside, the crowd were mourning for the girl, but Jesus said, “She is not dead, but sleeping.”
|
|-
|53
|And they laughed him to scorn, knowing that she was dead.
|And they mocked Him, knowing that the girl had died.
|καταγελάω: "laugh to scorn"; modern equivalent is "mocked"
|-
|54
|And he put them all out, and took her by the hand, and called, saying, Maid, arise.
|But He took the girl by her hand, and said, “Girl, get up.”
|
|-
|55
|And her spirit came again, and she arose straightway: and he commanded to give her meat.
|And her soul re-entered her, and she got up immediately, and Jesus ordered them to give her meat to eat.
|
|-
|56
|And her parents were astonished: but he charged them that they should tell no man what was done.
|And her parents were amazed, but Jesus ordered them not to tell anyone what He had done.
|
|}

*[[Luke 9-16 (Translated)]]
*[[Luke 17-24 (Translated)]]
*[[Gospel of Luke (Translated)]]

[[Category:Conservative Bible]]

Matthew 20-28 (Translated)

2011-03-27T20:23:20Z

MandersB: /* Chapter 20 */ Replace "behold", which is archaic, with the nuance of the Greek ἰδού that means "at that moment" (a phrase that encompasses the archaic concept of "behold")

==Chapter 20==

{|class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|For the kingdom of heaven is like unto a man that is an householder, which went out early in the morning to hire labourers into his vineyard.
|"For the Kingdom of heaven is like a householder, who went out in the early morning to hire workmen for his vineyard.
|
|-
|2
|And when he had agreed with the labourers for a penny a day, he sent them into his vineyard.
|"And when he had formed an agreement with the workmen to pay them a shilling a day, he sent them into his vineyard.
|By "shilling" is meant the Roman denarius, worth ten assaria, four sesterces, or forty quadrants.
|-
|3
|And he went out about the third hour, and saw others standing idle in the marketplace,
|"And he went out at about the third hour, and saw others standing in the public square,
|This is the '''αγορα''' or ''agora'', which served as marketplace and place of legal transactions.
|-
|4
|And said unto them; Go ye also into the vineyard, and whatsoever is right I will give you. And they went their way.
|"And said to them, 'Go also into the vineyard, and I will pay you whatever wage is just.'
|The phrase ''and they went their way'' is an interpolation.
|-
|5
|Again he went out about the sixth and ninth hour, and did likewise.
|"And he went out again at about the sixth and ninth hour, and did the same thing.
|The hours of the day began at sunrise, as the hours of night began at sunset.
|-
|6
|And about the eleventh hour he went out, and found others standing idle, and saith unto them, Why stand ye here all the day idle?
|"And at about the eleventh hour he went out and found others standing idle, and said to them, 'Why have you been standing here all day?'
|
|-
|7
|They say unto him, Because no man hath hired us. He saith unto them, Go ye also into the vineyard; and whatsoever is right, that shall ye receive.
|"They said to him, 'Because no man has hired us.' He said to them, 'Go also into the vineyard, and whatever is just, that you will receive.'
|
|-
|8
|So when even was come, the lord of the vineyard saith unto his steward, Call the labourers, and give them their hire, beginning from the last unto the first.
|"So when the evening came, the lord of the vineyard said to his steward, 'Call the workmen, and pay them their wages, beginning from the last to the first.'
|
|-
|9
|And when they came that were hired about the eleventh hour, they received every man a penny.
|"And when they who had been hired at about the eleventh hour came, they each received a shilling.
|
|-
|10
|But when the first came, they supposed that they should have received more; and they likewise received every man a penny.
|"But when the first-hired men came, they thought that they would receive a higher wage, and they also received a shilling.
|
|-
|11
|And when they had received it, they murmured against the goodman of the house,
|"And when they received it, they started complaining against the master of the house,
|
|-
|12
|Saying, These last have wrought but one hour, and thou hast made them equal unto us, which have borne the burden and heat of the day.
|"saying, 'These last have been working only for one hour, and you have made them equal to us, who have carried the load and the heat of the full day.'
|
|-
|13
|But he answered one of them, and said, Friend, I do thee no wrong: didst not thou agree with me for a penny?
|"But he answered one of them, and said, 'Friend, I'm not doing you any wrong. Didn't you agree to work for me for a shilling?
|
|-
|14
|Take that thine is, and go thy way: I will give unto this last, even as unto thee.
|"'Take what is yours, and go on. I wish to give to this last man, even as I have given to you.
|
|-
|15
|Is it not lawful for me to do what I will with mine own? Is thine eye evil, because I am good?
|"'Isn't it lawful for me to do as I wish with what is mine? Is your eye evil, because I am good?'
|At issue is not the principle of "equal pay for comparable worth," but that an employer has the absolute right to pay whatever wage he wishes to pay, so long as he honors his agreements without discrimination. In the same way, [[God]] has the absolute right to reward those of us who serve Him exactly as He wishes, and He will always reliably honor the agreements He makes.
|-
|16
|So the last shall be first, and the first last: for many be called, but few chosen.
|"So the last will be first, and the first last."
|The Byzantine manuscripts add, "For many are called, but few chosen." But this may be an interpolation.
|-
|17
|And Jesus going up to Jerusalem took the twelve disciples apart in the way, and said unto them,
|And Jesus, while going up to [[Jerusalem]], took the Twelve aside on the road for a private consultation. He said to them,
|Jerusalem is an at elevation of 800 meters, the highest of any city; hence the phrase "going up." The most reliable manuscripts speak only of "the Twelve," because that they are the Twelve Apostles is well understood.
|-
|18
|Behold, we go up to Jerusalem; and the Son of man shall be betrayed unto the chief priests and unto the scribes, and they shall condemn him to death,
|"At this moment, we are going up to Jerusalem, and the Son of man will be betrayed to the leading priests and to the scribes, and they will condemn Him to death,
|
|-
|19
|And shall deliver him to the Gentiles to mock, and to scourge, and to crucify him: and the third day he shall rise again.
|"And will deliver Him to the Gentiles to mock, and to scourge, and to crucify Him. And on the third day He will rise again."
|
|-
|20
|Then came to him the mother of Zebedee's children with her sons, worshipping him, and desiring a certain thing of him.
|Then the mother of Zebedee's children came to Him with her sons, falling down at His feet and wanting something from Him.
|
|-
|21
|And he said unto her, What wilt thou? She saith unto him, Grant that these my two sons may sit, the one on thy right hand, and the other on the left, in thy kingdom.
|And He said to her, "What do you wish?" She said to Him, "Grant that these two sons of mine may sit, one on Your right hand and the other on the left, in Your kingdom."
|
|-
|22
|But Jesus answered and said, Ye know not what ye ask. Are ye able to drink of the cup that I shall drink of, and to be baptized with the baptism that I am baptized with? They say unto him, We are able.
|But Jesus in answer said, "You don't know what you're asking. Can you drink from the cup that I will drink from, and be baptized with the baptism that I will be baptized with?" And they said to him, "We can."
|
|-
|23
|And he saith unto them, Ye shall drink indeed of my cup, and be baptized with the baptism that I am baptized with: but to sit on my right hand, and on my left, is not mine to give, but it shall be given to them for whom it is prepared of my Father.
|And He said to them, "You will certainly drink from My cup, and be baptized with the baptism that I am baptized with. But to sit on My right hand, or on My left, is not for Me to grant, but it will be granted to them for whom it is prepared by My Father."
|
|-
|24
|And when the ten heard it, they were moved with indignation against the two brethren.
|And when the other ten heard it, they were indignant toward the two brothers.
|
|-
|25
|But Jesus called them unto him, and said, Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them.
|But Jesus called them to Him, and said, "You know that the leaders of the Gentiles exercise dominion over them, and that the great ones exercise authority over them.
|
|-
|26
|But it shall not be so among you: but whosoever will be great among you, let him be your minister;
|"But it will not be that way among you. If any man wants to be great among you, let him first be your table waiter,
|The Greek word used here is '''διακονος''', which survives as the English word [[deacon]]. Thus Jesus prefigures the original appointment of the first deacons; see {{Bible ref|book=Acts|chap=6}}.
|-
|27
|And whosoever will be chief among you, let him be your servant:
|"And if anyone wants to be first, let him be your slave,
|
|-
|28
|Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.
|"Even as the Son of man came not to be waited on, but to wait on others, and to give his life as a ransom for many people."
|
|-
|29
|And as they departed from Jericho, a great multitude followed him.
|And as they left [[Jericho]], a great crowd followed them.
|
|-
|30
|And, behold, two blind men sitting by the way side, when they heard that Jesus passed by, cried out, saying, Have mercy on us, O Lord, thou Son of David.
|At that moment, two blind men sitting by the roadside, when they heard that Jesus was passing by, cried out, saying, "Have mercy on us, O Lord, son of David."
|
|-
|31
|And the multitude rebuked them, because they should hold their peace: but they cried the more, saying, Have mercy on us, O Lord, thou Son of David.
|And the crowd scolded them, saying that they should keep quiet. But they cried all the more, saying, "Have mercy on us, O Lord, Son of David."
|
|-
|32
|And Jesus stood still, and called them, and said, What will ye that I shall do unto you?
|And Jesus stood still, and called them, and said, "What do you want me to do for you?"
|
|-
|33
|They say unto him, Lord, that our eyes may be opened.
|They said to him, "Lord, we want our eyes opened."
|
|-
|34
|So Jesus had compassion on them, and touched their eyes: and immediately their eyes received sight, and they followed him.
|So Jesus took pity on them, and touched their eyes. Immediately they regained their sight, and followed Him.
|
|}

==Chapter 21==

{|class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|And when they drew nigh unto Jerusalem, and were come to Bethphage, unto the mount of Olives, then sent Jesus two disciples,
|When they approached [[Jerusalem]] and had come to Bethphage, to [[Mount Olivet]], Jesus sent two of His students,
|
|-
|2
|Saying unto them, Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her: loose them, and bring them unto me.
|and told them, "Go into the next village you come to. As soon as you enter it, you will find a tethered donkey and a colt next to her. Untie them and bring them to Me.
|
|-
|3
|And if any man say ought unto you, ye shall say, The Lord hath need of them; and straightway he will send them.
|"And if any man says anything to you, tell them, 'The Lord needs them,' and he'll send them right away."
|
|-
|4
|All this was done, that it might be fulfilled which was spoken by the prophet, saying,
|All this was done in order to fulfil that which was spoken by [[Isaiah]], who said,
|
|-
|5
|Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass.
|"Tell the daughter of Zion, Behold, your King comes unto you, meek, and sitting on a donkey, and a colt that is a donkey's foal."
|
|-
|6
|And the disciples went, and did as Jesus commanded them,
|And the students went and did as Jesus told them,
|
|-
|7
|And brought the ass, and the colt, and put on them their clothes, and they set him thereon.
|and brought the donkey, and the colt, ad put their clothes on them, and they set Him on it.
|
|-
|8
|And a very great multitude spread their garments in the way; others cut down branches from the trees, and strawed them in the way.
|And a very large crowd spread their cloaks in the road; others cut down branches from the trees and strewed them on the road.
|These were [[palm]] branches. The crowd probably did this, thinking to make the road softer and more tolerable for the donkey and the colt to walk on it.
|-
|9
|And the multitudes that went before, and that followed, cried, saying, Hosanna to the Son of David: Blessed is he that cometh in the name of the Lord; Hosanna in the highest.
|And the crowds that walked ahead and behind shouted, "Hosanna to the Son of David! Blessed is he who comes in the Name of the Lord! Hosanna in the Highest!"
|''Hosanna'' is an [[Aramaic]] word meaning "Save, I pray." The formula "Blessed is he who comes" is the Hebrew idiom that means "Welcome."
|-
|10
|And when he was come into Jerusalem, all the city was moved, saying, Who is this?
|And when he had entered Jerusalem, everyone in the city was moved, and said, "Who is This?"
|
|-
|11
|And the multitude said, This is Jesus the prophet of Nazareth of Galilee.
|And the crowd said, "This is Jesus the Prophet of Nazareth of Galilee."
|Capitalized on account of Whom we're talking about, the Son of God, not on account of what the speaker might have thought He was.
|-
|12
|And Jesus went into the temple of God, and cast out all them that sold and bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves,
|And Jesus went into the [[Temple of Jerusalem|Temple]] and threw out everyone who was selling and buying goods in the Temple, and turned over the tables of the moneychangers and the chairs of the dove-sellers,
|Most manuscripts say simply "Temple"; others add "of God."
|-
|13
|And said unto them, It is written, My house shall be called the house of prayer; but ye have made it a den of thieves.
|And He told them, "It is written, 'My House shall be called the House of prayer.' But you have made it into a robbers' den."
|Jesus does not mean to say that all commerce is inherently evil. He ''does'' make the point that commercial activity ''in the Temple'' can never be proper. It was also the worst example of hypocrisy that He had yet encountered: the Pharisees, with all their regulations, had allowed this crass commercialism to go on in the Temple itself, and had done nothing about it.
|-
|14
|And the blind and the lame came to him in the temple; and he healed them.
|And blind and lame people came to Him in the Temple, and He healed them.
|
|-
|15
|And when the chief priests and scribes saw the wonderful things that he did, and the children crying in the temple, and saying, Hosanna to the Son of David; they were sore displeased,
|And when the leading priests and the scribes saw the absolutely amazing things that He did, and the children crying in the Temple, and saying, "Hosanna to the Son of David," they were very much displeased.
|The Greek word '''θαυμασιος''' means something so amazing that a person watching it can only say, "Wow!"
|-
|16
|And said unto him, Hearest thou what these say? And Jesus saith unto them, Yea; have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise?
|They told Him, "Do you hear what they're saying?" And Jesus told them, "Of course I have. Haven't you ever read, 'Out of the mouths of babies and sucklings you have made praise complete'?"
|
|-
|17
|And he left them, and went out of the city into Bethany; and he lodged there.
|And He left them, and went out of the city into Bethany, and took up residence there.
|
|-
|18
|Now in the morning as he returned into the city, he hungered.
|The next morning, as He came back into the city, He was hungry.
|
|-
|19
|And when he saw a fig tree in the way, he came to it, and found nothing thereon, but leaves only, and said unto it, Let no fruit grow on thee henceforward for ever. And presently the fig tree withered away.
|And when He saw a fig tree in the road, He came to it, and found nothing on it but leaves. He told it, "Let no fruit grow on you from this moment forward, forever." And immediately the fig tree withered away.
|
|-
|20
|And when the disciples saw it, they marvelled, saying, How soon is the fig tree withered away!
|And when the students saw it, they were bug-eye shocked, saying, "Look at how fast that fig tree withered away!"
|
|-
|21
|Jesus answered and said unto them, Verily I say unto you, If ye have faith, and doubt not, ye shall not only do this which is done to the fig tree, but also if ye shall say unto this mountain, Be thou removed, and be thou cast into the sea; it shall be done.
|In answer, Jesus told them, "I tell you truly: If you have faith, and don't doubt it, you will not only do what was just done to this fig tree, but also if you say to this mountain, 'Remove yourself and throw yourself into the sea,' it will happen.
|
|-
|22
|And all things, whatsoever ye shall ask in prayer, believing, ye shall receive.
|"And all thins, whatever you ask in prayer and while believing, you will receive."
|
|-
|23
|And when he was come into the temple, the chief priests and the elders of the people came unto him as he was teaching, and said, By what authority doest thou these things? and who gave thee this authority?
|And when He had entered the Temple, the leading priests and elders of the people came to Him as He was teaching, and said, "By what authority do You do these things, and who gave You this authority?"
|
|-
|24
|And Jesus answered and said unto them, I also will ask you one thing, which if ye tell me, I in like wise will tell you by what authority I do these things.
|And in answer Jesus told them, "I will ask you one thing only. If you tell me, then I will tell you by what authority I do these things.
|
|-
|25
|The baptism of John, whence was it? from heaven, or of men? And they reasoned with themselves, saying, If we shall say, From heaven; he will say unto us, Why did ye not then believe him?
|"Where did the baptism of [[John the Baptist]] come from? From heaven, or from men?" And they spoke among themselves, and said, "If we say, 'From heaven,' then He will ask us, 'So why didn't you believe him?'
|
|-
|26
|But if we shall say, Of men; we fear the people; for all hold John as a prophet.
|"But if we say, 'From men,' then there's no telling what all these people will do, because everyone thinks that John was a prophet."
|
|-
|27
|And they answered Jesus, and said, We cannot tell. And he said unto them, Neither tell I you by what authority I do these things.
|So in answer to Jesus, they said, "We don't know." And He told them, "In that case, I won't tell you by what authority I do these things.
|
|-
|28
|But what think ye? A certain man had two sons; and he came to the first, and said, Son, go work to day in my vineyard.
|"But what do you think? A certain man had two sons. He came to the first, and said, 'Son, go and work today in my vineyard.'
|
|-
|29
|He answered and said, I will not: but afterward he repented, and went.
|"In answer, he said, 'I don't want to.' But later he changed his mind, and went.
|
|-
|30
|And he came to the second, and said likewise. And he answered and said, I go, sir: and went not.
|"And he came to the other one, and said the same thing. And in answer, He said, "I am going, sir," but he did not go.
|
|-
|31
|Whether of them twain did the will of his father? They say unto him, The first. Jesus saith unto them, Verily I say unto you, That the publicans and the harlots go into the kingdom of God before you.
|"Which of those two did what his father wished?" They said to him, "The first." Jesus told them, "I tell you truly: the tax-collectors and the prostitutes will go into the Kingdom of God ahead of you.
|
|-
|32
|For John came unto you in the way of righteousness, and ye believed him not: but the publicans and the harlots believed him: and ye, when ye had seen it, repented not afterward, that ye might believe him.
|"For John came to you by the road of justice, and you didn't believe him. But the tax gatherers and prostitutes believe him. And you, when you saw that happen, did not change your minds afterward, so that you might believe him.
|
|-
|33
|Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country:
|"I'll tell you another parable: A certain householder planted a vineyard, and planted a hedge around it, and dug a winepress in it, and built a tower, and rented it out to tenant farmers and went away on a long trip.
|
|-
|34
|And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it.
|"When vintage time approached, he sent his slaves to the tenants to collect the fruits of the vintage.
|
|-
|35
|And the husbandmen took his servants, and beat one, and killed another, and stoned another.
|"And the tenants took his slaves, and beat one, killed another, and stoned another.
|
|-
|36
|Again, he sent other servants more than the first: and they did unto them likewise.
|"Again he sent other slaves, in fact more the second time, and they did the same thing to them.
|
|-
|37
|But last of all he sent unto them his son, saying, They will reverence my son.
|"But he finally sent his son to them, saying, "They will have proper respect for my son."
|
|-
|38
|But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance.
|"But when the tenants saw the son, they said to themselves, "This is the heir. Let's kill him and seize the inheritance for ourselves."
|
|-
|39
|And they caught him, and cast him out of the vineyard, and slew him.
|"And they caught him, threw him out of the vineyard, and killed him.
|
|-
|40
|When the lord therefore of the vineyard cometh, what will he do unto those husbandmen?
|"Now when the lord of the vineyard comes, what will he do to those tenants?"
|
|-
|41
|They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons.
|They told Him, "He will ignominiously destroy those wicked men, and rent out his vineyard to other tenants, who will pay him his rightful share of the vintage."
|
|-
|42
|Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord's doing, and it is marvellous in our eyes?
|Jesus told them, "Didn't you ever read in the Scriptures, 'The stone that the builders rejected has become the primary cornerstone: this is the Lord's doing, and it is amazing in our eyes'?
|
|-
|43
|Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof.
|"So I tell you: The Kingdom of God will be taken away from you, and given to a nation that will produce Its fruits.
|
|-
|44
|And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder.
|"And whoever falls on this stone will be broken. But whomever it falls on will be crushed."
|The provenance of this verse is not universally accepted and seems out-of-place.
|-
|45
|And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them.
|And when the leading priests and the Pharisees had heard his parables, they recognized that He was talking about them.
|
|-
|46
|But when they sought to lay hands on him, they feared the multitude, because they took him for a prophet.
|But when they looked for a way to lay hands on him, they were afraid of the crowd, because they took Him for a prophet.
|
|}

==Chapter 22==

{|class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|And Jesus answered and spake unto them again by parables, and said,
|In answer, Jesus spoke to them again by means of parables, and said,
|
|-
|2
|The kingdom of heaven is like unto a certain king, which made a marriage for his son,
|"The Kingdom of heaven is like a certain king, who arranged a marriage for his son,
|
|-
|3
|And sent forth his servants to call them that were bidden to the wedding: and they would not come.
|"and sent out his slaves to call the invitees to the wedding, and they didn't want to come.
|
|-
|4
|Again, he sent forth other servants, saying, Tell them which are bidden, Behold, I have prepared my dinner: my oxen and my fatlings are killed, and all things are ready: come unto the marriage.
|"He sent his slaves out again, saying, "Tell the invitees, 'I have gotten my dinner ready; my oxen and my fatted calves have been slaughtered; everything is ready. Come to the wedding.'"
|
|-
|5
|But they made light of it, and went their ways, one to his farm, another to his merchandise:
|"But they blew it off, and went their ways. One went to his farm, and another to his merchandise.
|
|-
|6
|And the remnant took his servants, and entreated them spitefully, and slew them.
|"And the rest of them took his slaves, treated them disgracefully, and killed them.
|
|-
|7
|But when the king heard thereof, he was wroth: and he sent forth his armies, and destroyed those murderers, and burned up their city.
|"The king was furious, as a magistrate might be, and he sent out his armies, and destroyed those murderers, and burned down their city.
|
|-
|8
|Then saith he to his servants, The wedding is ready, but they which were bidden were not worthy.
|"Then he told his slaves, 'The wedding is ready, but the original invitees didn't deserve to come.
|
|-
|9
|Go ye therefore into the highways, and as many as ye shall find, bid to the marriage.
|"'So go into the roads, and invite as many people as you can find to the wedding.'
|
|-
|10
|So those servants went out into the highways, and gathered together all as many as they found, both bad and good: and the wedding was furnished with guests.
|"So those slaves went out into the roads, and gathered together everyone they could find, good or bad, and the wedding had plenty of guests.
|
|-
|11
|And when the king came in to see the guests, he saw there a man which had not on a wedding garment:
|"But when the king came in to see the guests, he saw there a man who was not properly dressed for a wedding.
|
|-
|12
|And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless.
|"And he said to him, 'Friend, how did you get in here without the proper clothes for a wedding?' And he couldn't say a word.
|
|-
|13
|Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth.
|"Then the king told his slaves, 'Tie him hand and foot, take him away, and throw him into outer darkness; there will be weeping and grinding of teeth.'
|
|-
|14
|For many are called, but few are chosen.
|"For many are called, but few chosen."
|This is the proper place for a verse that had been interpolated earlier.
|-
|15
|Then went the Pharisees, and took counsel how they might entangle him in his talk.
|"Then the Pharisees went away and held a meeting about how they might trap Him into saying something embarrassing.
|
|-
|16
|And they sent out unto him their disciples with the Herodians, saying, Master, we know that thou art true, and teachest the way of God in truth, neither carest thou for any man: for thou regardest not the person of men.
|And they send out to Him their own students with the Herodians, saying, "Teacher, we know that You are true, and teach the way of God in truth, and that You don't care about any man, because You are no Respecter of persons.
|The Herodians were partisans of [[Herod Antipas]] and the royal family of the Herods.
|-
|17
|Tell us therefore, What thinkest thou? Is it lawful to give tribute unto Caesar, or not?
|"So tell us what you think? Is it proper to pay the census tax to Caesar, or not?"
|The particular tax is called '''κηνσος''' or ''kensos''. This is a direct transliteration, into Greek, of the Latin ''census'' tax.
|-
|18
|But Jesus perceived their wickedness, and said, Why tempt ye me, ye hypocrites?
|But Jesus knew exactly the sort of wicked people He was dealing with. So He said, "Why are you always testing Me, you hypocrites?
|
|-
|19
|Shew me the tribute money. And they brought unto him a penny.
|"Show me the coin that you use to pay the census tax." And they brought him a Roman shilling.
|Specifically, the denarius, or dinar, a typical day's wages.
|-
|20
|And he saith unto them, Whose is this image and superscription?
|And He said to them, "Whose face and epigram is this?"
|
|-
|21
|They say unto him, Caesar's. Then saith he unto them, Render therefore unto Caesar the things which are Caesar's; and unto God the things that are God's.
|They told Him, "Caesar's." So He told them, "So give Caesar what belongs to Caesar, and to God what belongs to God."
|
|-
|22
|When they had heard these words, they marvelled, and left him, and went their way.
|When they heard these words, they were stupefied, and left Him, and went on their way.
|
|-
|23
|The same day came to him the Sadducees, which say that there is no resurrection, and asked him,
|On the same day the Sadducees came to Him. (The Sadducees say that there is no such thing as a resurrection of the dead.) They asked Him,
|
|-
|24
|Saying, Master, Moses said, If a man die, having no children, his brother shall marry his wife, and raise up seed unto his brother.
|"Teacher, Moses said, 'If a man dies and leaves no children, his brother must marry his wife.'
|The Sadducees quote the Levirate Law from Deuteronomy.
|-
|25
|Now there were with us seven brethren: and the first, when he had married a wife, deceased, and, having no issue, left his wife unto his brother:
|"Now there were seven brothers with us. The first brother married, then died and left no issue, so his wife married his brother.
|
|-
|26
|Likewise the second also, and the third, unto the seventh.
|"And the second brother did the same, and the third, and so on to the seventh.
|
|-
|27
|And last of all the woman died also.
|"Finally the woman died as well.
|
|-
|28
|Therefore in the resurrection whose wife shall she be of the seven? for they all had her.
|"Now: in the resurrection, whom is she married to? All seven had married her!"
|
|-
|29
|Jesus answered and said unto them, Ye do err, not knowing the scriptures, nor the power of God.
|In answer, Jesus said, "You are mistaken. You don't know either the Scriptures or the power of God.
|In other words, the Sadducees haven't done their homework.
|-
|30
|For in the resurrection they neither marry, nor are given in marriage, but are as the angels of God in heaven.
|"People in the resurrection neither marry nor are given away in marriage. To the contrary, they are like God's Messengers in heaven.
|This does not mean that Resurrected people will actually ''be'' angels. But it does say that angels do not marry. Angels are a company, not a race.
|-
|31
|But as touching the resurrection of the dead, have ye not read that which was spoken unto you by God, saying,
|"But while we're on the subject of the resurrection of the dead: haven't you read what God Himself said? He said,
|
|-
|32
|I am the God of Abraham, and the God of Isaac, and the God of Jacob? God is not the God of the dead, but of the living.
|"'I am the God of Abraham, and the God of Isaac, and the God of Jacob.' He is not the God of dead people, but of live people."
|
|-
|33
|And when the multitude heard this, they were astonished at his doctrine.
|When the crowd heard this, they were amazed at His teaching.
|
|-
|34
|But when the Pharisees had heard that he had put the Sadducees to silence, they were gathered together.
|When the Pharisees heard that He had shut the Sadducees up, they held a meeting.
|
|-
|35
|Then one of them, which was a lawyer, asked him a question, tempting him, and saying,
|Then one of them, a lawyer, asked Him a question to test Him, and said,
|This "lawyer" was a teacher of Jewish law. Rome had no dedicated lawyers.
|-
|36
|Master, which is the great commandment in the law?
|"'Teacher, what is the most important commandment in the Law?'"
|
|-
|37
|Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.
|Jesus said to Him, "'You shall love the Lord your God with all your heart, and all your soul, and all your mind.'
|
|-
|38
|This is the first and great commandment.
|"This is the first and most important commandment.
|
|-
|39
|And the second is like unto it, Thou shalt love thy neighbour as thyself.
|"The second is just as important: 'You shall love your neighbor as you love yourself.'
|
|-
|40
|On these two commandments hang all the law and the prophets.
|"On these two commandments, the entire law depends, and the prophets."
|
|-
|41
|While the Pharisees were gathered together, Jesus asked them,
|While the Pharisees were still meeting, Jesus asked them,
|
|-
|42
|Saying, What think ye of Christ? whose son is he? They say unto him, The Son of David.
|"What do you think about the Anointed One? Whose son is He?" They said to him, "The son of David."
|
|-
|43
|He saith unto them, How then doth David in spirit call him Lord, saying,
|He said to them, "So how does David in spirit call Him Lord, when he said,
|
|-
|44
|The LORD said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool?
|"'The LORD said to my Lord, "Sit on My right hand, until I make Your enemies Your footstool?"'
|The expression "LORD" is actually the [[Tetragrammaton]], which in Hebrew is '''יהוה''' or ''YHWH''.
|-
|45
|If David then call him Lord, how is he his son?
|"So if David calls Him Lord, how can He be his son?"
|
|-
|46
|And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions.
|And no one could say a word to Him in answer, and neither did any man dare ask Him any more questions from that day forward.
|
|}

==Chapter 23==

{|class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|Then spake Jesus to the multitude, and to his disciples,
|Now Jesus spoke to the crowd, and to His students,
|
|-
|2
|Saying, The scribes and the Pharisees sit in Moses' seat:
|saying, "The scribes and the Pharisees sit in the seat of Moses.
|
|-
|3
|All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not.
|"So whatever they tell you to do, you do and keep. But don't follow their example. They say, but they don't do.
|
|-
|4
|For they bind heavy burdens and grievous to be borne, and lay them on men's shoulders; but they themselves will not move them with one of their fingers.
|"They prepare burdens that are heavy and hard to carry, and lay them on other people's shoulders, but they themselves will not lift a finger to help anyone carry them.
|
|-
|5
|But all their works they do for to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments,
|"They do everything that they do in order to be seen by men. They make their Scripture carrying cases broad, and make their tassels large,
|In {{Bible ref|book=Deuteronomy|chap=6|verses=8}}, [[Moses]] told the Jews to keep the words of God on their hands and on their foreheads. Furthermore he told them to write the word on their doorposts and gates. But whether Moses meant this literally or figuratively is an open question. The Pharisees took this command to a ridiculous extreme—and more to the point, that, together with the oversized tassels and other things that Jesus describes of their behavior, is all a sham.
|-
|6
|And love the uppermost rooms at feasts, and the chief seats in the synagogues,
|"And love the couches of honor at public banquets, and seats of honor in the synagogues,
|
|-
|7
|And greetings in the markets, and to be called of men, Rabbi, Rabbi.
|"And greedings in the public squares, and to be called 'Rabbi! Rabbi!' by men.
|
|-
|8
|But be not ye called Rabbi: for one is your Master, even Christ; and all ye are brethren.
|"Don't ask to be called 'Rabbi.' You have only One Teacher, namely Christ; and all of you are brothers.
|
|-
|9
|And call no man your father upon the earth: for one is your Father, which is in heaven.
|"And don't call any man your father on earth. You have only One Father, Who is in heaven.
|
|-
|10
|Neither be ye called masters: for one is your Master, even Christ.
|"Don't ask to be called masters. You have only One Master, namely Christ.
|
|-
|11
|But he that is greatest among you shall be your servant.
|"But the greatest among you will be your table-waiter.
|
|-
|12
|And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted.
|"And anyone who brings himself up will be brought low, and anyone who brings himself low will be brought up.
|
|-
|13
|But woe unto you, scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men: for ye neither go in yourselves, neither suffer ye them that are entering to go in.
|"But it will be terrible for you, you scribes and Pharisees, you hypocrites! You are shutting people out of the Kingdom of heaven. You don't go in yourselves, and don't let anyone else go in.
|
|-
|14
|Woe unto you, scribes and Pharisees, hypocrites! for ye devour widows' houses, and for a pretence make long prayer: therefore ye shall receive the greater damnation.
|"How terrible for you, scribes and Pharisees, you hypocrites! You eat widows out of their houses, and make a long prayer, but you're only pretending. So you will be condemned all the worse for that.
|The provenance of this verse is doubtful, but it is in character with every other accusation that Jesus made against the Pharisees.
|-
|15
|Woe unto you, scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte, and when he is made, ye make him twofold more the child of hell than yourselves.
|"How terrible for you, scribes and Pharisees, hypocrites! You scour sea and land to make one convert, but when you've converted him, you make him twice the child of hell you are.
|
|-
|16
|Woe unto you, ye blind guides, which say, Whosoever shall swear by the temple, it is nothing; but whosoever shall swear by the gold of the temple, he is a debtor!
|"How terrible for you, you blind guides! You say, 'If you swear by the [[Temple of Jerusalem|Temple]], that's nothing, but if you swear by the [[gold]] of the Temple, you're in debt.'
|
|-
|17
|Ye fools and blind: for whether is greater, the gold, or the temple that sanctifieth the gold?
|"You blind morons! Which is more important, the gold, or the Temple that makes that gold holy?
|
|-
|18
|And, Whosoever shall swear by the altar, it is nothing; but whosoever sweareth by the gift that is upon it, he is guilty.
|"And: 'If you swear by the altar, that's nothing, but if you swear by the gift on the altar, you're in debt.'
|
|-
|19
|Ye fools and blind: for whether is greater, the gift, or the altar that sanctifieth the gift?
|"You blind morons! Which is greater, the gift, or the altar that makes that gift holy?
|
|-
|20
|Whoso therefore shall swear by the altar, sweareth by it, and by all things thereon.
|"So in fact, if someone swears by the altar, he's swearing by the alter and everything on it.
|
|-
|21
|And whoso shall swear by the temple, sweareth by it, and by him that dwelleth therein.
|"And if he swears by the Temple, he's swearing by the Temple and everything in it.
|
|-
|22
|And he that shall swear by heaven, sweareth by the throne of God, and by him that sitteth thereon.
|"And if he swears by heaven, he's swearing by the throne of God, and by Him Who sits on it.
|It's worth repeating here that Jesus said, in the Sermon on the Mount, that people shouldn't take oaths, for this very reason.
|-
|23
|Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith: these ought ye to have done, and not to leave the other undone.
|"How terrible for you, scribes and Pharisees, you hypocrites! You pay ten percent of [[mint]] and [[anise]] and [[cummin]], and have neglected the more important matters of law, and judgment, and mercy, and faith.
|
|-
|24
|Ye blind guides, which strain at a gnat, and swallow a camel.
|"You blind guides! You're straining at a [[gnat]] while swallowing a [[camel]].
|
|-
|25
|Woe unto you, scribes and Pharisees, hypocrites! for ye make clean the outside of the cup and of the platter, but within they are full of extortion and excess.
|"How terrible for you, scribes and Pharisees, you hypocrites! You clean the outside of the cup and the platter, but inside they are full of greed and self-indulgence.
|
|-
|26
|Thou blind Pharisee, cleanse first that which is within the cup and platter, that the outside of them may be clean also.
|"You blind Pharisee, first clean the things in the cup and platter, and then the outside will be clean, too.
|
|-
|27
|Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead men's bones, and of all uncleanness.
|"How terrible for you, scribes and Pharisees, you hypocrites! You are like whitewashed tombs. They certainly look beautiful on the outside, but on the inside they are full of dead men's bones and all sorts of unclean things.
|A tomb typically contains things that are unclean by any standard, not just the ceremonial.
|-
|28
|Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity.
|"And just like them, you also look just to men on the outside, but on the inside you are full of hypocrisy and lawlessness.
|
|-
|29
|Woe unto you, scribes and Pharisees, hypocrites! because ye build the tombs of the prophets, and garnish the sepulchres of the righteous,
|"How terrible for you, scribes and Pharisees, you hypocrites! You are building the tombs of the prophets, and decorating the burial caves of the just.
|
|-
|30
|And say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets.
|"And you say, 'If we had been alive in the days of our father, we wouldn't have taken part with them in killing the prophets.'
|
|-
|31
|Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the prophets.
|"Thus you are testifying against yourselves, that you are the sons of those who murdered the prophets.
|
|-
|32
|Fill ye up then the measure of your fathers.
|"So fill up the measure of your fathers.
|
|-
|33
|Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?
|"You snakes, you jerks, how can you escape being sentenced to the eternal fire?
|
|-
|34
|Wherefore, behold, I send unto you prophets, and wise men, and scribes: and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city:
|"For this reason, behold: I am sending you prophets, and wise men, and scribes. You will kill and crucify some of them, and have some of them scourges in your synagogues, and persecute them from one city to another,
|
|-
|35
|That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar.
|"in order that all the just blood that has been shed on the earth will come on your heads, from the blood of Abel to the blood of Zechariah son of Barachiah, whom you killed between the Temple and the altar.
|This is actually the eponymous prophet, not the [[High Priest]] of that name who also died in a similar manner and location.
|-
|36
|Verily I say unto you, All these things shall come upon this generation.
|"I tell you truly: this generation will be held to answer for all of these things.
|
|-
|37
|O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!
|"O [[Jerusalem]], Jerusalem, who kills the prophets, and stones those that are sent to you, how often have I wanted to gather My children together, the way a hen gathers her chicks under her wings, and you didn't want that!
|
|-
|38
|Behold, your house is left unto you desolate.
|"Your house is left to you empty and abandoned.
|
|-
|39
|For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord.
|"Because I say to you: You will not see me again, until you say, 'Blessed is he who comes in the Name of the Lord.'"
|
|}

==Chapter 24==

{|class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|And Jesus went out, and departed from the temple: and his disciples came to him for to shew him the buildings of the temple.
|And Jesus went out, away from the [[Temple of Jerusalem|Temple]]. His students came to Him to show Him the Temple buildings.
|
|-
|2
|And Jesus said unto them, See ye not all these things? verily I say unto you, There shall not be left here one stone upon another, that shall not be thrown down.
|And Jesus told them, "Do you see all these things? I tell you truly: there won't be one stone left on top of another, that won't be torn down."
|
|-
|3
|And as he sat upon the mount of Olives, the disciples came unto him privately, saying, Tell us, when shall these things be? and what shall be the sign of thy coming, and of the end of the world?
|And as he sat on [[Mount Olivet]], the students came to Him privately, and said, "Tell us, when will these things happen? And what will be the sign of Your coming, and the end of the world?"
|
|-
|4
|And Jesus answered and said unto them, Take heed that no man deceive you.
|And Jesus in answer told them, "Make sure not to let anyone lie to you.
|
|-
|5
|For many shall come in my name, saying, I am Christ; and shall deceive many.
|"Many men will come in My Name, saying, 'I am the Christ,' and will deceive many others.
|
|-
|6
|And ye shall hear of wars and rumours of wars: see that ye be not troubled: for all these things must come to pass, but the end is not yet.
|"You are about to hear about wars and rumors of wars. Make sure not to worry about that; all these things have to happen, but this isn't the end.
|
|-
|7
|For nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places.
|"Ethnic groups and nation-states will fight against one another, and famines and earthquakes will strike in various places.
|Many manuscripts add "and pandemics" between the famines and the earthquakes.
|-
|8
|All these are the beginning of sorrows.
|"All these things are the beginning of birth-pains.
|
|-
|9
|Then shall they deliver you up to be afflicted, and shall kill you: and ye shall be hated of all nations for my name's sake.
|"Then they will bind you over to be punished, and will kill you, and you will be hated by all ethnic groups on account of My Name.
|
|-
|10
|And then shall many be offended, and shall betray one another, and shall hate one another.
|"And then many people will start to have doubts, and will double-cross one another, and will come to hate one another.
|
|-
|11
|And many false prophets shall rise, and shall deceive many.
|"Many false prophets will arise and deceive many people.
|
|-
|12
|And because iniquity shall abound, the love of many shall wax cold.
|"And because lawlessness will be overwhelmingly present, the love of many people will die out.
|
|-
|13
|But he that shall endure unto the end, the same shall be saved.
|"But anyone who can endure until the end, will be saved.
|
|-
|14
|And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come.
|"And this Good News of the Kingdom will be preached in all the world as a testimony to all ethnic groups. That's when the end will come.
|
|-
|15
|When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:)
|"So when you see the Abomination that Makes Desolate, that [[Daniel]] the prophet spoke about, standing in the Holy Place (and those who read about this will know what I'm talking about),
|
|-
|16
|Then let them which be in Judaea flee into the mountains:
|"then anyone in Judea needs to run to the high hills.
|
|-
|17
|Let him which is on the housetop not come down to take any thing out of his house:
|"If anyone is on the housetop, he should not come down to take anything out of his house.
|
|-
|18
|Neither let him which is in the field return back to take his clothes.
|"If anyone is in the field, he should not come back even to take his clothes.
|
|-
|19
|And woe unto them that are with child, and to them that give suck in those days!
|"And it will be terrible for pregnant and nursing women in those days!
|
|-
|20
|But pray ye that your flight be not in the winter, neither on the sabbath day:
|"And pray that you won't have to flee in the wintertime, or on the Sabbath day.
|
|-
|21
|For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be.
|"Because then a great oppression will supervene, such as has not been seen since the beginning of the world until this time, nor ever will be seen again.
|
|-
|22
|And except those days should be shortened, there should no flesh be saved: but for the elect's sake those days shall be shortened.
|"In fact, if those days weren't cut short, no one would be saved. But for the sake of the chosen ones, those days will be cut short.
|
|-
|23
|Then if any man shall say unto you, Lo, here is Christ, or there; believe it not.
|"Then if anyone says to you, "Look! Christ is here!" (or "there!"), don't believe it.
|
|-
|24
|For there shall arise false Christs, and false prophets, and shall shew great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect.
|"False Christs, and false prophets, will arise, and will show great signs and wonders, so much so that they could deceive even the chosen ones if they could.
|
|-
|25
|Behold, I have told you before.
|"Remember, I went over this before.
|
|-
|26
|Wherefore if they shall say unto you, Behold, he is in the desert; go not forth: behold, he is in the secret chambers; believe it not.
|"So if they tell you, 'Look! He's in the desert!' don't go. Or if they say, 'Look! He's in the private rooms!" don't believe it.
|
|-
|27
|For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be.
|"Because as lightning comes out of the east, and shines even to the western sky, that's how the coming of the Son of man will be.
|
|-
|28
|For wheresoever the carcase is, there will the eagles be gathered together.
|"For wherever the dead body is, the vultures will be flocking together.
|The [[vulture]] described here is the Middle Eastern black vulture ''Gyps fulvus'' that has the wingspan of an [[eagle]] and tends to nest in very high elevations.
|-
|29
|Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken:
|"Immediately after the oppression of those days, the [[sun]] will be darkened, and the [[moon]] will not give its light, and the [[stars]] will fall from the sky, and the powers of the skies will be shaken.
|The Greek word '''φεγγος''' or ''phengos'' refers to reflected light, not the primary light from a body like the sun.

The "falling stars" will likely be [[meteor]]s. In those days, the word ''star'' stood for any pinpoint-like object in the sky, and not exclusively the bodies of [[hydrogen]] and [[helium]] known to [[astronomy]] by that name.
|-
|30
|And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory.
|"And then the sign of the Son of man will appear in heaven. Then all the tribes of the earth will mourn, and they will see 'the Son of man coming in the clouds of heaven' with power and great glory.
|
|-
|31
|And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other.
|"And He will send His Messengers with a loud trumpet blast, and they will gather His chosen ones from the four winds, from one end of the sky to the other.
|
|-
|32
|Now learn a parable of the fig tree; When his branch is yet tender, and putteth forth leaves, ye know that summer is nigh:
|"Learn now a parable of the fig tree. When its branch is still tender, and puts out leaves, you know that summer is near.
|
|-
|33
|So likewise ye, when ye shall see all these things, know that it is near, even at the doors.
|"In the same way you, when you see all these things, know that it is practically at your doorstep.
|
|-
|34
|Verily I say unto you, This generation shall not pass, till all these things be fulfilled.
|"I tell you truly: This generation will not pass away until all these things are fulfilled.
|
|-
|35
|Heaven and earth shall pass away, but my words shall not pass away.
|"Heaven and earth will pass away, but My Truth will not pass away.
|
|-
|36
|But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only.
|"But no man knows that day and hour, not even the Messengers of heaven, but only My Father.
|
|-
|37
|But as the days of Noe were, so shall also the coming of the Son of man be.
|"And as it was in the days of [[Noah]], the coming of the Son of man will be.
|
|-
|38
|For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark,
|"In the days before the [[Great Flood]] people were eating and drinking, marrying and giving away in marriage, until the day that Noah entered the [[Noah's Ark|Ark]].
|The Greek word used is '''κιβωτος''', which usually means "box." This is further evidence that Noah's Ark was rectilinear and ''not'' tub-shaped as many popular paintings depict it.
|-
|39
|And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be.
|"And they didn't know anything until the Flood came, and swept them all the way. That's how the coming of the Son of man will be.
|
|-
|40
|Then shall two be in the field; the one shall be taken, and the other left.
|"Two men will be in a field, and one will be taken and the other left.
|
|-
|41
|Two women shall be grinding at the mill; the one shall be taken, and the other left.
|"Two women will be grinding grain at the mill; one will be taken and the other left.
|
|-
|42
|Watch therefore: for ye know not what hour your Lord doth come.
|"So stay alert, because you don't know at what hour your Lord will come.
|
|-
|43
|But know this, that if the goodman of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken up.
|"But know this: If the master of the house had known in advance what time the thief would come, he would have been watching, and would not have allowed his house to be broken into.
|
|-
|44
|Therefore be ye also ready: for in such an hour as ye think not the Son of man cometh.
|"So you be ready as well, because the Son of man will come when you least expect Him.
|
|-
|45
|Who then is a faithful and wise servant, whom his lord hath made ruler over his household, to give them meat in due season?
|"Who, then, is a faithful and wise slave, whom his lord has made master of his household, to pay them their wages on time?
|
|-
|46
|Blessed is that servant, whom his lord when he cometh shall find so doing.
|"Blessed is that servant, whom his lord, when he comes, will find doing as he asked.
|
|-
|47
|Verily I say unto you, That he shall make him ruler over all his goods.
|"I tell you truly, that he will make that man the steward of all his goods.
|
|-
|48
|But and if that evil servant shall say in his heart, My lord delayeth his coming;
|"But if that evil servant will tell himself, 'My lord will be late in coming',
|
|-
|49
|And shall begin to smite his fellowservants, and to eat and drink with the drunken;
|"and will start striking his fellow slaves, and to eat and drink with intoxicated people,
|
|-
|50
|The lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware of,
|"that slave's lord will come on a day when he least expects him, and in an hour that he doesn't know,
|
|-
|51
|And shall cut him asunder, and appoint him his portion with the hypocrites: there shall be weeping and gnashing of teeth.
|"and will punish him severely, and will treat him the same as any hypocrite: there will be weeping and grinding of teeth."
|
|}

==Chapter 25==

{|class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom.
|"The Kingdom of heaven will be like ten bridesmaids, who took their lamps and went out to meet the bridegroom.
|
|-
|2
|And five of them were wise, and five were foolish.
|"Five of them were foolish, and five sensible.
|
|-
|3
|They that were foolish took their lamps, and took no oil with them:
|"The foolish ones took their lamps, but took no oil with them.
|
|-
|4
|But the wise took oil in their vessels with their lamps.
|"But the sensible ones took oil in vessels with their lamps.
|
|-
|5
|While the bridegroom tarried, they all slumbered and slept.
|"While the bridegroom took time to come, they all grew drowsy and slept.
|
|-
|6
|And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him.
|"At midnight a cry went out, 'Behold! The bridegroom is coming! Go out to meet him!'
|
|-
|7
|Then all those virgins arose, and trimmed their lamps.
|"Then all those bridesmaids woke up, and trimmed their lamps.
|This "trimming" operation involves cutting off the burnt part of the wick so that the lamp would continue to burn brightly.
|-
|8
|And the foolish said unto the wise, Give us of your oil; for our lamps are gone out.
|"And the foolish ones said to the sensible ones, 'Give us some of your oil; our lamps have gone out.'
|
|-
|9
|But the wise answered, saying, Not so; lest there be not enough for us and you: but go ye rather to them that sell, and buy for yourselves.
|"But the sensible ones said in answer, 'We can't do that; we wouldn't have enough oil for all of us. Instead, go to the sellers and buy oil for yourselves.'
|
|-
|10
|And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut.
|"And while they were going to buy oil, the bridegroom came. Those who were ready went in with him to the wedding, and the door was shut.
|
|-
|11
|Afterward came also the other virgins, saying, Lord, Lord, open to us.
|"Afterward the other bridesmaids came also, saying, 'Lord, Lord, open to us!'
|
|-
|12
|But he answered and said, Verily I say unto you, I know you not.
|But in answer he said, 'I tell you truly: I don't know you.'
|
|-
|13
|Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh.
|"So stay alert, because you don't know either the day or the hour."
|The Byzantine manuscripts add "when the Son of man comes" to that last.
|-
|14
|For the kingdom of heaven is as a man travelling into a far country, who called his own servants, and delivered unto them his goods.
|"A certain man was going away from home on a long trip. He called his own slaves and entrusted his goods to them.
|
|-
|15
|And unto one he gave five talents, to another two, and to another one; to every man according to his several ability; and straightway took his journey.
|"To one he gave five talents, to another two, and to another one, to each according to his particular ability, and left on his trip right away.
|The [[talent]] was the weight of any precious metal that a man could carry on his back.
|-
|16
|Then he that had received the five talents went and traded with the same, and made them other five talents.
|"Then the one who received the five talents went and traded with them, and made another five talents.
|
|-
|17
|And likewise he that had received two, he also gained other two.
|"And likewise the one who received the two, also made another two.
|
|-
|18
|But he that had received one went and digged in the earth, and hid his lord's money.
|"But the one who received the one talent went and dug in the earth and hid his lord's money.
|The Greek word used here for money is '''αργυριον''', or [[silver]]. Therefore these were probably silver talents that the slaves had to work with.
|-
|19
|After a long time the lord of those servants cometh, and reckoneth with them.
|"After a long time the lord of these slaves came back and settled accounts with them.
|
|-
|20
|And so he that had received five talents came and brought other five talents, saying, Lord, thou deliveredst unto me five talents: behold, I have gained beside them five talents more.
|"And so the one who had received the five talents came and brought five more talents, and said, 'Lord, you entrusted five talents to me; I have made five talents more.'
|
|-
|21
|His lord said unto him, Well done, thou good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord.
|"His lord said to him, 'Well done, good and faithful slave. You have been faithful over a few things, so I will make you ruler over many things. Enter into the joy of your lord.'
|
|-
|22
|He also that had received two talents came and said, Lord, thou deliveredst unto me two talents: behold, I have gained two other talents beside them.
|"Also, the one who had received two talents came and said, 'Lord, you entrusted two talents to me. Behold, I have made two more talents besides these.'
|
|-
|23
|His lord said unto him, Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord.
|"His lord said to him, 'Well done, good and faithful slave. You have been faithful over a few things, so I will make you ruler over many things. Enter into the joy of your lord.'
|
|-
|24
|Then he which had received the one talent came and said, Lord, I knew thee that thou art an hard man, reaping where thou hast not sown, and gathering where thou hast not strawed:
|"Then the one who had received the one talent came and said, 'Lord, I knew that you are a hard man, and that you reap where you haven't sown, and gather where you haven't threshed.
|
|-
|25
|And I was afraid, and went and hid thy talent in the earth: lo, there thou hast that is thine.
|"'And I was afraid, and went and hid your talent in the ground. Here is your money back.'
|
|-
|26
|His lord answered and said unto him, Thou wicked and slothful servant, thou knewest that I reap where I sowed not, and gather where I have not strawed:
|"In answer, his lord told him, 'You wicked and lazy slave, you knew that I reap where I haven't sown, and gather where I haven't threshed.
|
|-
|27
|Thou oughtest therefore to have put my money to the exchangers, and then at my coming I should have received mine own with usury.
|"'So you should have given my money to the moneychangers, and then when I came back I would have had my money back with interest.
|
|-
|28
|Take therefore the talent from him, and give it unto him which hath ten talents.
|"'So take the talent from him, and give it to the one who has the ten talents.
|
|-
|29
|For unto every one that hath shall be given, and he shall have abundance: but from him that hath not shall be taken away even that which he hath.
|"'Because to everyone who has, more will be given, and he will have an abundant amount. But from him who has nothing, even what little he has will be taken away.
|
|-
|30
|And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth.
|"'And throw the worthless slave into outer darkness; there will be weeping and grinding of teeth.'
|
|-
|31
|When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory:
|"When the Son of man comes in His glory, and all the holy Messengers with Him, He will then sit on the throne of His glory.
|
|-
|32
|And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats:
|"Before him will be gathered all races of man, and he will separate them from one another, the way a shepherd separates his [[sheep]] from the [[goat]]s.
|
|-
|33
|And he shall set the sheep on his right hand, but the goats on the left.
|"He will set the sheep to his right, and the goats to his left.
|Perhaps this should be translated as "He will set the sheep to his conservative side, and the goats to his liberal side." The Greek word "δεξιός" (translated here as "right") can be translated metaphorically as "cautious authority"; "εὐώνυμος" (translated here as "left") can be translated metaphorically as "unlucky", "sinister" or ... "liberal"?
|-
|34
|Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world:
|"Then the King will say to those on His right hand, 'Come, you who are blessed by My Father, inherit the Kingdom prepared for you since the foundation of the world.
|
|-
|35
|For I was an hungrey, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in:
|"'When I was hungry, you gave Me food. When I was thirsty, you gave Me drink. When I was a stranger, you took Me in.
|
|-
|36
|Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me.
|"'When I was naked, you clothed Me. I was sick, and you visited Me. I was in prison, and you came to Me.'
|
|-
|37
|Then shall the righteous answer him, saying, Lord, when saw we thee an hungred, and fed thee? or thirsty, and gave thee drink?
|"Then the just will say in answer, 'Lord, when did we see You hungry, and feed You? Or thirsty, and give You drink?
|
|-
|38
|When saw we thee a stranger, and took thee in? or naked, and clothed thee?
|"'When did we see You a stranger, and take You in? Or naked, and clothe You?
|
|-
|39
|Or when saw we thee sick, or in prison, and came unto thee?
|"'Or when did we see You sick, or in prison, and come to You?'
|
|-
|40
|And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.
|"And the King will tell them in answer, 'I tell you truly: to the extent that you have done it for the least of these My brothers, you have done it for Me.'
|
|-
|41
|Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels:
|"Then he'll also say to those on His left hand, 'Go away from Me, you accursed ones, into the eternal fire that has been prepared for the Slanderer and his messengers.
|
|-
|42
|For I was an hungred, and ye gave me no meat: I was thirsty, and ye gave me no drink:
|"'I was hungry, and you gave Me nothing to eat. I was thirsty, and you gave Me nothing to drink.
|
|-
|43
|I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not.
|"'I was a stranger, and you didn't take Me in. I was naked, and you didn't clothe Me; sick, and in prison, and you did not visit Me.'
|
|-
|44
|Then shall they also answer him, saying, Lord, when saw we thee an hungred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee?
|"Then they also will tell Him in answer, 'Lord, when did we see You hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and not wait on You?'
|
|-
|45
|Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me.
|"Then He will say in answer to them, 'I tell you truly: to the extent that you failed to do this for one of the least of these, you failed to do it for Me.'
|
|-
|46
|And these shall go away into everlasting punishment: but the righteous into life eternal.
|"And these people will go away into eternal punishment, but the just into eternal life."
|
|}

==Chapter 26==

{|class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|And it came to pass, when Jesus had finished all these sayings, he said unto his disciples,
|And it happened, when Jesus had finished saying all these things, He said to His students,
|
|-
|2
|Ye know that after two days is the feast of the passover, and the Son of man is betrayed to be crucified.
|"You know that the feast of Passover takes place in two days, and the Son of man will be betrayed to be crucified."
|
|-
|3
|Then assembled together the chief priests, and the scribes, and the elders of the people, unto the palace of the high priest, who was called Caiaphas,
|Then the leading priests, the scribes, and the elders of the people assembled together, in the palace of the [[High Priest]], [[Caiaphas]] by name,
|
|-
|4
|And consulted that they might take Jesus by subtilty, and kill him.
|and held a meeting on how they might arrest Jesus by treachery and have Him killed.
|
|-
|5
|But they said, Not on the feast day, lest there be an uproar among the people.
|But they said, "We cannot do it on the feast day; if we do, the people will riot."
|
|-
|6
|Now when Jesus was in Bethany, in the house of Simon the leper,
|Now when Jesus was staying in Bethany, in the home of Simon the leper,
|
|-
|7
|There came unto him a woman having an alabaster box of very precious ointment, and poured it on his head, as he sat at meat.
|a woman came to him who had an alabaster box of very expensive ointment. She poured it out onto his head as he reclined to dine.
|
|-
|8
|But when his disciples saw it, they had indignation, saying, To what purpose is this waste?
|And when His students saw it, they were indignant. "What a waste!" they said.
|
|-
|9
|For this ointment might have been sold for much, and given to the poor.
|"This ointment might have been sold for a lot of money, money we could have given to the poor!"
|
|-
|10
|When Jesus understood it, he said unto them, Why trouble ye the woman? for she hath wrought a good work upon me.
|When Jesus realized what was happening, He said, "Why are you bothering this woman? She has done a good work for Me.
|
|-
|11
|For ye have the poor always with you; but me ye have not always.
|"You will always have the poor with you, but you won't always have Me.
|
|-
|12
|For in that she hath poured this ointment on my body, she did it for my burial.
|"When she poured out this ointment on My body, she did it for My funeral.
|
|-
|13
|Verily I say unto you, Wheresoever this gospel shall be preached in the whole world, there shall also this, that this woman hath done, be told for a memorial of her.
|I tell you truly: wherever this Good News is preached in the whole world, this thing that this woman has done will also be talked of as a memorial of her."
|
|-
|14
|Then one of the twelve, called Judas Iscariot, went unto the chief priests,
|Then one of the Twelve, named [[Judas Iscariot]], went to the members of the [[Sanhedrin]],
|
|-
|15
|And said unto them, What will ye give me, and I will deliver him unto you? And they covenanted with him for thirty pieces of silver.
|and asked them, "What will you pay me if I deliver Him to you?" They hired him for thirty pieces of [[silver]].
|Oddly, Delilah's price for betraying [[Samson]] was fifty-five hundred pieces of silver, eleven hundred from each of the Lords of the Five Cities. One could, therefore, argue that Judas sold Jesus out fairly cheaply by comparison.
|-
|16
|And from that time he sought opportunity to betray him.
|And from that time forward he looked for a chance to betray Him.
|
|-
|17
|Now the first day of the feast of unleavened bread the disciples came to Jesus, saying unto him, Where wilt thou that we prepare for thee to eat the passover?
|Now on the first day of the Feast of Unleavened Bread the students came to Jesus, saying to Him, "Where do you want us to prepare a place for You to eat the Passover meal?"
|
|-
|18
|And he said, Go into the city to such a man, and say unto him, The Master saith, My time is at hand; I will keep the passover at thy house with my disciples.
|And He said, "Go into the city to a certain man, and tell him, 'The Teacher says, "My time is near; I will keep the Passover at your house with My students."'"
|
|-
|19
|And the disciples did as Jesus had appointed them; and they made ready the passover.
|And the students did as Jesus had instructed them, and prepared the Passover.
|
|-
|20
|Now when the even was come, he sat down with the twelve.
|That evening, He sat down with the Twelve.
|
|-
|21
|And as they did eat, he said, Verily I say unto you, that one of you shall betray me.
|As they were eating, He said, "I tell you truly: one of you will betray Me."
|
|-
|22
|And they were exceeding sorrowful, and began every one of them to say unto him, Lord, is it I?
|And they were very much distressed, and every one of them started asking Him, "Lord, it isn't I, is it?"
|
|-
|23
|And he answered and said, He that dippeth his hand with me in the dish, the same shall betray me.
|In answer He said, "The one dipping His hand with Me in the dish, is the one who will betray Me.
|
|-
|24
|The Son of man goeth as it is written of him: but woe unto that man by whom the Son of man is betrayed! it had been good for that man if he had not been born.
|"The Son of man is going as it was written that He would go. But it will be terrible for that man by whom the Son of man is betrayed. It would have been better for that man if he had not been born."
|
|-
|25
|Then Judas, which betrayed him, answered and said, Master, is it I? He said unto him, Thou hast said.
|Then Judas (who eventually did betray Him) said in answer, "Teacher, it isn't I, is it?" He said to him, "You've said it."
|
|-
|26
|And as they were eating, Jesus took bread, and blessed it, and brake it, and gave it to the disciples, and said, Take, eat; this is my body.
|As they were eating, Jesus took bread, and blessed it, and broke it, and gave it to the students, and said, "Take. Eat. This is My Body."
|
|-
|27
|And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it;
|And, taking a cup, He gave thanks, and gave it to them, saying, "Drink from this, all of you.
|Some manuscripts have "''the'' cup."
|-
|28
|For this is my blood of the new testament, which is shed for many for the remission of sins.
|"For this is My Blood of the Testament, Which is shed for many for the forgiveness of sins.
|Some manuscripts have "New Testament."
|-
|29
|But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father's kingdom.
|"But I tell you, from now on I will not drink of this fruit of the vine, until that day when I drink it new with you in My Father's Kingdom.
|
|-
|30
|And when they had sung an hymn, they went out into the mount of Olives.
|And when they had sung a hymn, they went out into [[Mount Olivet]].
|
|-
|31
|Then saith Jesus unto them, All ye shall be offended because of me this night: for it is written, I will smite the shepherd, and the sheep of the flock shall be scattered abroad.
|Then Jesus told them, "All of you will have doubts about Me this night. Scripture says, 'I will strike the shepherd, and the sheep of the flock will be scattered abroad.'
|
|-
|32
|But after I am risen again, I will go before you into Galilee.
|"But after I have risen, I will go ahead of you into Galilee."
|
|-
|33
|Peter answered and said unto him, Though all men shall be offended because of thee, yet will I never be offended.
|Peter, in answer, said to Him, "Even if all men doubt You, I will never doubt You."
|
|-
|34
|Jesus said unto him, Verily I say unto thee, That this night, before the cock crow, thou shalt deny me thrice.
|Jesus told him, "I tell you truly: on this night, before the rooster crows, you will deny me three times."
|
|-
|35
|Peter said unto him, Though I should die with thee, yet will I not deny thee. Likewise also said all the disciples.
|Peter told him, "Even if I die with You, I will never deny You." The other students said the same.
|
|-
|36
|Then cometh Jesus with them unto a place called Gethsemane, and saith unto the disciples, Sit ye here, while I go and pray yonder.
|Then Jesus came with them to a place called Gethsemane, and said to the students, "Stay here, while I go and pray over there."
|
|-
|37
|And he took with him Peter and the two sons of Zebedee, and began to be sorrowful and very heavy.
|He took Peter and the two sons of Zebedee with Him, and began to be pained and distressed.
|
|-
|38
|Then saith he unto them, My soul is exceeding sorrowful, even unto death: tarry ye here, and watch with me.
|Then He told them, "My soul is very distressed, even to death. Stay here and keep watch with Me."
|
|-
|39
|And he went a little further, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt.
|And He went a little further on, and fell on His face, and prayed, "O Father, if You can, let this cup pass from Me. But don't do what I want, but rather what You want."
|
|-
|40
|And he cometh unto the disciples, and findeth them asleep, and saith unto Peter, What, could ye not watch with me one hour?
|And he came to the students, and found them asleep, and said to Peter, "Couldn't you stay up with Me for one hour?
|
|-
|41
|Watch and pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak.
|"Stay up and pray that you not enter into a test. The spirit is indeed willing, but the flesh is weak."
|
|-
|42
|He went away again the second time, and prayed, saying, O my Father, if this cup may not pass away from me, except I drink it, thy will be done.
|He went away again the second time, and prayed, "My Father, if this cup cannot pass from Me unless I drink from it, then let it be done as You wish."
|
|-
|43
|And he came and found them asleep again: for their eyes were heavy.
|And He came and found them asleep again, because their eyes were heavy.
|
|-
|44
|And he left them, and went away again, and prayed the third time, saying the same words.
|And He left them, and went away again, and prayed for a third time, saying the same words.
|
|-
|45
|Then cometh he to his disciples, and saith unto them, Sleep on now, and take your rest: behold, the hour is at hand, and the Son of man is betrayed into the hands of sinners.
|Then He came to His disciples, and told them, "Sleep on now, and take your rest. The hour has arrived, and the Son of man is being betrayed into the hands of sinners.
|
|-
|46
|Rise, let us be going: behold, he is at hand that doth betray me.
|"Get up, and let's go. Behold, the one who is to betray me has arrived."
|
|-
|47
|And while he yet spake, lo, Judas, one of the twelve, came, and with him a great multitude with swords and staves, from the chief priests and elders of the people.
|And while He was still speaking, Judas, one of the Twelve, came. With him came a great crowd armed with swords and sticks, from among the leading priests and elders of the people.
|
|-
|48
|Now he that betrayed him gave them a sign, saying, Whomsoever I shall kiss, that same is he: hold him fast.
|Now the traitor gave them a sign. He said, "The Man that I kiss, He is the One. Hold Him fast."
|
|-
|49
|And forthwith he came to Jesus, and said, Hail, master; and kissed him.
|And at once he came to Jesus, and said, "Hello, Teacher," and kissed Him.
|
|-
|50
|And Jesus said unto him, Friend, wherefore art thou come? Then came they, and laid hands on Jesus, and took him.
|And Jesus said to him, "Friend, why have you come?" Then the crowd came, and laid hands on Jesus, and arrested Him.
|
|-
|51
|And, behold, one of them which were with Jesus stretched out his hand, and drew his sword, and struck a servant of the high priest's, and smote off his ear.
|And then one of the men with Jesus reached with his hand, drew his sword, and struck a slave of the High Priest and cut off his ear.
|
|-
|52
|Then said Jesus unto him, Put up again thy sword into his place: for all they that take the sword shall perish with the sword.
|Then Jesus told him, "Put your sword back into its place. Everyone who takes the sword will die by the sword.
|
|-
|53
|Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels?
|"Do you really think that I can't pray to My Father, and He wouldn't immediately give Me more than twelve brigades of His messengers?
|The military unit that Jesus named was the Roman [[legion]]. A legion typically included six thousand troops and auxiliaries, which is actually more than a modern infantry brigade.
|-
|54
|But how then shall the scriptures be fulfilled, that thus it must be?
|"But in that case, how would the Scriptures be fulfilled, the ones that say that this is how it has to be?"
|
|-
|55
|In that same hour said Jesus to the multitudes, Are ye come out as against a thief with swords and staves for to take me? I sat daily with you teaching in the temple, and ye laid no hold on me.
|In that same hour Jesus said to the crowds, "Have you come out as you would against an insurrectionist, to arrest Me with swords and sticks? I was sitting every day with you, teaching in the Temple, and you didn't arrest Me then."
|
|-
|56
|But all this was done, that the scriptures of the prophets might be fulfilled. Then all the disciples forsook him, and fled.
|But all this happened, so that the Scriptures of the prophets would be fulfilled. Then all the students left Him behind, and ran away.
|
|-
|57
|And they that had laid hold on Jesus led him away to Caiaphas the high priest, where the scribes and the elders were assembled.
|And those who had arrested Jesus led Him away to [[Caiaphas]] the [[High Priest]], where the scribes and the elders were already assembled.
|This was a middle-of-the-night session of the [[Sanhedrin]], a process of highly dubious legality in and of itself.
|-
|58
|But Peter followed him afar off unto the high priest's palace, and went in, and sat with the servants, to see the end.
|But Peter followed Him at a distance to the palace of the [[High Priest]], and went in, and sat with the attendants, to see the end.
|
|-
|59
|Now the chief priests, and elders, and all the council, sought false witness against Jesus, to put him to death;
|Now the leading priests, and the elders, and the entire Sanhedrin, sought trumped-up testimony against Jesus, to have Him condemned to death.
|
|-
|60
|But found none: yea, though many false witnesses came, yet found they none. At the last came two false witnesses,
|But they found none. Even though many lying witnesses came, they still found none. At last came two lying witnesses,
|
|-
|61
|And said, This fellow said, I am able to destroy the temple of God, and to build it in three days.
|who said, "This fellow said, 'I can destroy the Temple of God and rebuild it in three days.'"
|
|-
|62
|And the high priest arose, and said unto him, Answerest thou nothing? what is it which these witness against thee?
|And the [[High Priest]] got up, and said to Him, "Have you no answer to what these witnesses are saying against You?"
|
|-
|63
|But Jesus held his peace. And the high priest answered and said unto him, I adjure thee by the living God, that thou tell us whether thou be the Christ, the Son of God.
|But Jesus kept quiet. Then the High Priest in answer said, "I am putting you under oath by the living God: Tell us whether you are the Messiah, the Son of God."
|
|-
|64
|Jesus saith unto him, Thou hast said: nevertheless I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven.
|Jesus said to him, "You just said it. Nevertheless I tell you: Hereafter you will see 'the Son of man sitting on the right hand of power, and coming in the clouds of heaven.'"
|
|-
|65
|Then the high priest rent his clothes, saying, He hath spoken blasphemy; what further need have we of witnesses? behold, now ye have heard his blasphemy.
|Then the High Priest tore his clothes, and said, "He has spoken blasphemy! Why do we need witnesses anymore? You have heard His blasphemy!
|The ritual tearing of clothes (specifically, ripping one's robe down the middle) was a sign of deep mourning or extreme indignation. But Caiaphas broke the regulations on his conduct by doing this.
|-
|66
|What think ye? They answered and said, He is guilty of death.
|"How say you?" In answer, they voted "Guilty and sentenced to death."
|This was a taking of a verdict.
|-
|67
|Then did they spit in his face, and buffeted him; and others smote him with the palms of their hands,
|Then they spat in His face, and struck Him, and others slapped Him with the flats of their hands,
|
|-
|68
|Saying, Prophesy unto us, thou Christ, Who is he that smote thee?
|and said, "Who hit You, Messiah? Guess!"
|
|-
|69
|Now Peter sat without in the palace: and a damsel came unto him, saying, Thou also wast with Jesus of Galilee.
|Now Peter was sitting outside in the palace. A young woman came to him, saying, "You were also with Jesus of Galilee."
|
|-
|70
|But he denied before them all, saying, I know not what thou sayest.
|But he denied it in front of everyone, saying, "I don't know what you're talking about!"
|
|-
|71
|And when he was gone out into the porch, another maid saw him, and said unto them that were there, This fellow was also with Jesus of Nazareth.
|And when he had gone out onto the portico, another young woman saw him, and said to everyone present, "This man was also with Jesus of Nazareth!"
|
|-
|72
|And again he denied with an oath, I do not know the man.
|And again he denied; this time he swore and said, "I don't know the Man!"
|
|-
|73
|And after a while came unto him they that stood by, and said to Peter, Surely thou also art one of them; for thy speech betrayeth thee.
|And after awhile the bystanders came up to him and said to Peter, "You have to be one of them; your own words give you away."
|
|-
|74
|Then began he to curse and to swear, saying, I know not the man. And immediately the cock crew.
|Then he started to curse and swear, saying, "I don't know the Man!" And immediately the rooster crowed.
|
|-
|75
|And Peter remembered the word of Jesus, which said unto him, Before the cock crow, thou shalt deny me thrice. And he went out, and wept bitterly.
|And Peter remembered the words that Jesus had said to him: "Before the rooster crows, you will deny Me three times." And he went out and wept bitterly.
|
|}

==Chapter 27==

{|class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|When the morning was come, all the chief priests and elders of the people took counsel against Jesus to put him to death:
|The next morning, all the leading priests and elders of the people held a conference against Jesus, seeking a means to have Him executed.
|The [[Sanhedrin]], being merely an advisory body and subject to [[Rome|Roman]] law, had no authority to order anyone executed.
|-
|2
|And when they had bound him, they led him away, and delivered him to Pontius Pilate the governor.
|And they bound Him, led Him away, and delivered him to Pontius Pilate, the Roman governor.
|In short, the Sanhedrin sought a Roman warrant for Christ's execution, and they could get it only from the governor of Judea Province.
|-
|3
|Then Judas, which had betrayed him, when he saw that he was condemned, repented himself, and brought again the thirty pieces of silver to the chief priests and elders,
|Then Judas, who had betrayed Him, when he saw that He had been convicted, had a change of mind, and brought the thirty pieces of [[silver]] back to the leading priests and elders,
|
|-
|4
|Saying, I have sinned in that I have betrayed the innocent blood. And they said, What is that to us? see thou to that.
|and told them, "I have sinned by betraying innocent blood." And they said, "So what? That's your problem, not ours."
|Some manuscripts use a different Greek word that means "just" or "righteous." The favorite word is the one meaning "innocent" in the sense "not guilty."
|-
|5
|And he cast down the pieces of silver in the temple, and departed, and went and hanged himself.
|And he threw down the pieces of silver in the temple, and left, and went out and killed himself.
|The Greek word '''απαγχομαι''' or ''apagchomai'' is sometimes translated "I kill myself by hanging." However, it is actually the middle-voice form of '''απαγω''' which actually means "I put someone to death"—by any means. Matthew does not actually give any greater detail than this about how Judas died, but Luke does, in {{Bible ref|book=Acts|chap=1}}.
|-
|6
|And the chief priests took the silver pieces, and said, It is not lawful for to put them into the treasury, because it is the price of blood.
|And the leading priests took the silver pieces, and said, "We can't put this into the treasury; this is blood money."
|
|-
|7
|And they took counsel, and bought with them the potter's field, to bury strangers in.
|And they held a conference, and used the money to buy a potter's field for burying foreigners.
|The Greek words used literally ''do'' mean "a potter's field" and carries the same connotation as that English phrase carries today.
|-
|8
|Wherefore that field was called, The field of blood, unto this day.
|And that is why that field is called the Field of Blood, even today.
|
|-
|9
|Then was fulfilled that which was spoken by Jeremy the prophet, saying, And they took the thirty pieces of silver, the price of him that was valued, whom they of the children of Israel did value;
|Thus these words were fulfilled that were spoken by the prophet [[Jeremiah]]: "And they took the thirty pieces of silver, the price of the Precious One, held precious by the children of Israel,
|
|-
|10
|And gave them for the potter's field, as the Lord appointed me.
|"and gave them to buy a potter's field, as the Lord instructed Me."
|Some manuscripts say "threw" rather than "gave".
|-
|11
|And Jesus stood before the governor: and the governor asked him, saying, Art thou the King of the Jews? And Jesus said unto him, Thou sayest.
|And Jesus stood before the governor. The governor asked Him, "Are you the King of the Jews?"
|
|-
|12
|And when he was accused of the chief priests and elders, he answered nothing.
|And when He was accused by the leading priests and elders, He gave no answer.
|
|-
|13
|Then said Pilate unto him, Hearest thou not how many things they witness against thee?
|Then Pilate said to him, "Don't you hear how many things to which they testify against You?"
|
|-
|14
|And he answered him to never a word; insomuch that the governor marvelled greatly.
|And Jesus never said one word in answer, so that the governor was shocked as he had never been shocked before.
|Presumably Pilate had never seen anything like this in his career in public life, nor heard any fellow Senator tell a similar tale from his days as a magistrate in the provinces.
|-
|15
|Now at that feast the governor was wont to release unto the people a prisoner, whom they would.
|Now at the festival the governor was accustomed to release to the people a prisoner, whomever they wanted released.
|
|-
|16
|And they had then a notable prisoner, called Barabbas.
|And at the time they held a notable prisoner, named Barabbas.
|Some manuscripts actually preface the name "Barabbas" with "Jesus", which doesn't make much sense.
|-
|17
|Therefore when they were gathered together, Pilate said unto them, Whom will ye that I release unto you? Barabbas, or Jesus which is called Christ?
|So when they were assembled, Pilate told them, "Whom do you want me to release to you? Barabbas, or Jesus that is called Christ?"
|
|-
|18
|For he knew that for envy they had delivered him.
|Because he knew that they had handed Him over out of envy.
|
|-
|19
|When he was set down on the judgment seat, his wife sent unto him, saying, Have thou nothing to do with that just man: for I have suffered many things this day in a dream because of him.
|When he had sat down on the judgment seat, his wife sent him a message: "Don't have anything to do with That Just Man. I have had many nightmares today on His account!"
|The Greek word '''βημα''' was the word used for "judgment seat." To be more specific, this was the classic semicircular and backless [[curule chair]] on which Roman magistrates sat when they held court.
|-
|20
|But the chief priests and elders persuaded the multitude that they should ask Barabbas, and destroy Jesus.
|But the leading priests and elders had persuaded the crowd to ask for Barabbas, and destroy Jesus.
|
|-
|21
|The governor answered and said unto them, Whether of the twain will ye that I release unto you? They said, Barabbas.
|The governor said in answer, "Which of these two do you want me to release to you?" They said, "Barabbas."
|
|-
|22
|Pilate saith unto them, What shall I do then with Jesus which is called Christ? They all say unto him, Let him be crucified.
|Pilate said to them, "Then what should I do with Jesus called Christ?" They asll said to him, "Let Him be crucified!"
|
|-
|23
|And the governor said, Why, what evil hath he done? But they cried out the more, saying, Let him be crucified.
|And the governor said, "Why? What crime has He committed?" But they cried out even more loudly: "Let Him be crucified!"
|
|-
|24
|When Pilate saw that he could prevail nothing, but that rather a tumult was made, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this just person: see ye to it.
|When Pilate realized that he could not win, and indeed risked having a riot on his hands, he took water, and washed his hands in front of the crowd, saying, "I am innocent of this man's blood; this is your responsibility!"
|Some manuscripts specify "this just man's blood."
|-
|25
|Then answered all the people, and said, His blood be on us, and on our children.
|Then all the people shouted in answer, "Let His blood be on us, and on our children!"
|
|-
|26
|Then released he Barabbas unto them: and when he had scourged Jesus, he delivered him to be crucified.
|So he released Barabbas to them, and when he had had Jesus scourged, he handed him over to be crucified.
|
|-
|27
|Then the soldiers of the governor took Jesus into the common hall, and gathered unto him the whole band of soldiers.
|Then the soldiers of the governor took Jesus into the garrison courtyard, and gathered the entire garrison together to watch Him.
|The Greek word '''πραιτωριον''' or ''praetorion'' is a Greek transliteration of the Roman word ''praetorium'', the headquarters of any garrison or, more specifically, the Praetorian or Palace Guard of the Emperor.
|-
|28
|And they stripped him, and put on him a scarlet robe.
|And they tore His clothes off, and put a red infantryman's cloak on Him.
|
|-
|29
|And when they had platted a crown of thorns, they put it upon his head, and a reed in his right hand: and they bowed the knee before him, and mocked him, saying, Hail, King of the Jews!
|Then they wove together a crown of thorns and put it on His head, and put a reed in His right hand. Then they dropped to one knee before Him, and mocked Him, saying, "Hail, King of the Jews!"
|The flimsy reed was their idea of a scepter.
|-
|30
|And they spit upon him, and took the reed, and smote him on the head.
|And they spat on Him, and took the reed away from Him, and batted Him on the head with it.
|
|-
|31
|And after that they had mocked him, they took the robe off from him, and put his own raiment on him, and led him away to crucify him.
|And after they were finished mocking Him, they took the war cloak off Him, and put his own clothes back on Him, and led Him away to crucify Him.
|
|-
|32
|And as they came out, they found a man of Cyrene, Simon by name: him they compelled to bear his cross.
|As they were coming out, they found a man from Cyrene, named Simon. They forced him to carry His cross.
|
|-
|33
|And when they were come unto a place called Golgotha, that is to say, a place of a skull,
|And when they had come to a place called Golgotha, i.e. "Skull Hill",
|
|-
|34
|They gave him vinegar to drink mingled with gall: and when he had tasted thereof, he would not drink.
|they gave Him a vinegar-and-bile mixture to drink. When He had tasted that, He wouldn't drink it.
|
|-
|35
|And they crucified him, and parted his garments, casting lots: that it might be fulfilled which was spoken by the prophet, They parted my garments among them, and upon my vesture did they cast lots.
|And they crucified Him, and divided His clothes by a throw of dice, so that these [[prophet]]ic words might be fulfilled: "They divided my clothes among them, and threw dice for my apparel."
|
|-
|36
|And sitting down they watched him there;
|And they sat down and watched Him there,
|
|-
|37
|And set up over his head his accusation written, THIS IS JESUS THE KING OF THE JEWS.
|and set up over his head his written accusation: "This is Jesus, the King of the Jews."
|
|-
|38
|Then were there two thieves crucified with him, one on the right hand, and another on the left.
|Two robbers were crucified with Him, one to His right, and the other to His left.
|
|-
|39
|And they that passed by reviled him, wagging their heads,
|And the passersby taunted him, wagging their heads,
|
|-
|40
|And saying, Thou that destroyest the temple, and buildest it in three days, save thyself. If thou be the Son of God, come down from the cross.
|and saying, "Hey, You! You said that You could destroy the Temple and build it in three days! Why don't You save Yourself? If You're really the Son of God, come down from the cross!"
|
|-
|41
|Likewise also the chief priests mocking him, with the scribes and elders, said,
|In the same way the leading priests mocked him, together with the scribes and elders. They said,
|
|-
|42
|He saved others; himself he cannot save. If he be the King of Israel, let him now come down from the cross, and we will believe him.
|"He saved others, but can't save Himself. If he's really the King of Israel, then He can dome down from the cross, and we'll believe Him.
|
|-
|43
|He trusted in God; let him deliver him now, if he will have him: for he said, I am the Son of God.
|"He trusted in God, so let Him deliver Him now, if He wants. After all, He said, 'I am the Son of God.'"
|
|-
|44
|The thieves also, which were crucified with him, cast the same in his teeth.
|The robbers also, who were being crucified with Him, threw those same words in His teeth.
|Remarkably, that idiom survives today in English, even in a literal, word-for-word translation.
|-
|45
|Now from the sixth hour there was darkness over all the land unto the ninth hour.
|Now from the sixth hour of the day, darkness fell over the entire country until the ninth hour.
|Hours of the ancient day were measured from sunrise. The equivalent phrase today would be "from noon until three p.m."
|-
|46
|And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me?
|And at about the ninth hour Jesus cried with a loud voice, "''Eli, Eli, lema sabachthani?''" That means, "My God, My God, why have You abandoned Me?"
|
|-
|47
|Some of them that stood there, when they heard that, said, This man calleth for Elias.
|Some of the bystanders, when they heard that, said, "He's calling for [[Elijah]]."
|
|-
|48
|And straightway one of them ran, and took a spunge, and filled it with vinegar, and put it on a reed, and gave him to drink.
|Immediately one of them ran from Him, and took a sponge, and filled it with vinegar, and put it on a reed, and gave it to Him to drink.
|
|-
|49
|The rest said, Let be, let us see whether Elias will come to save him.
|The rest of them said, "Leave Him alone; let's see whether Elijah will come to save Him."
|
|-
|50
|Jesus, when he had cried again with a loud voice, yielded up the ghost.
|Jesus then cried out again in a loud voice and breathed his last.
|The literal idiomatic Greek phrase reads "gave up the breath."
|-
|51
|And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent;
|And at that moment the veil of the Temple was torn into two pieces from top to bottom, and the earth shook, and the rocks split,
|Replace "behold", which is archaic, with the nuance of the Greek ἰδού that means "at that moment" (a phrase that encompasses the archaic concept of "behold")
|-
|52
|And the graves were opened; and many bodies of the saints which slept arose,
|And the graves were opened, and many bodies of dead saints rose up,
|
|-
|53
|And came out of the graves after his resurrection, and went into the holy city, and appeared unto many.
|and came out of those graves after His Resurrection, and went into the Holy City, and appeared to many people.
|
|-
|54
|Now when the centurion, and they that were with him, watching Jesus, saw the earthquake, and those things that were done, they feared greatly, saying, Truly this was the Son of God.
|The centurion, and those standing with him, watching Jesus, saw the earthquake and the other happenings. They were very much afraid, and said, "This must have been the Son of God."
|
|-
|55
|And many women were there beholding afar off, which followed Jesus from Galilee, ministering unto him:
|And many women were there watching from a distance. They had been following Jesus ever since He began in Galilee, and used to wait on Him.
|
|-
|56
|Among which was Mary Magdalene, and Mary the mother of James and Joses, and the mother of Zebedee's children.
|They included Mary Magdalene, Mary the mother of James and Joseph, and the mother of Zebedee's sons.
|
|-
|57
|When the even was come, there came a rich man of Arimathaea, named Joseph, who also himself was Jesus' disciple:
|That evening, a rich man from Arimathea, named Joseph, came. He also had been a student of Jesus.
|
|-
|58
|He went to Pilate, and begged the body of Jesus. Then Pilate commanded the body to be delivered.
|He went to Pilate, and claimed the body of Jesus. The Pilate ordered the body turned over to him.
|
|-
|59
|And when Joseph had taken the body, he wrapped it in a clean linen cloth,
|When Joseph had taken possession of the body, he wrapped it in a clean linen cloth,
|
|-
|60
|And laid it in his own new tomb, which he had hewn out in the rock: and he rolled a great stone to the door of the sepulchre, and departed.
|and buried it in his own new tomb, one that he had chiseled out in the rock. He had a large stone rolled across the entrance to the tomb, and went away.
|
|-
|61
|And there was Mary Magdalene, and the other Mary, sitting over against the sepulchre.
|And Mary Magdalene and the other Mary were sitting next to the tomb.
|
|-
|62
|Now the next day, that followed the day of the preparation, the chief priests and Pharisees came together unto Pilate,
|The next day, the day following the day of preparation, the leading priests and the Pharisees came together to Pilate.
|
|-
|63
|Saying, Sir, we remember that that deceiver said, while he was yet alive, After three days I will rise again.
|They said, "Sir, we remember what that Liar said, while He was still alive, 'After three days I will rise again.'
|Capitalized on account of Who He actually is, not on account of what the speakers thought He was.
|-
|64
|Command therefore that the sepulchre be made sure until the third day, lest his disciples come by night, and steal him away, and say unto the people, He is risen from the dead: so the last error shall be worse than the first.
|So give orders that the tomb be secured until the third day. We don't want His students to come in the middle of the night and steal His body, and tell the people, 'He has risen from the dead.' If that happens, we'll have an even worse problem."
|The literal Greek idiom translates, "The last error will be worse than the first."
|-
|65
|Pilate said unto them, Ye have a watch: go your way, make it as sure as ye can.
|Pilate told them, "You'll have a guard. Go and make it as secure as you can."
|
|-
|66
|So they went, and made the sepulchre sure, sealing the stone, and setting a watch.
|So they went, and secured the tomb by sealing the stone, and posted a guard.
|One assumes that this was a guard of Roman soldiers, not a Jewish Temple guard. The Sanhedrin could post its own guard over a tomb without asking for Roman authority, if it wanted.
|}

==Chapter 28==

{|class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|In the end of the sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre.
|After the Sabbaths, as the dawn began on the first day of the week, Mary Magdalene and the other Mary came to see the tomb.
|
|-
|2
|And, behold, there was a great earthquake: for the angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it.
|And a great earthquake struck, because a Messenger from the Lord came down from heaven, came to the tomb, rolled back the stone from its entrance, and sat on it.
|The particular Messenger, or [[angel]], is not identified here.
|-
|3
|His countenance was like lightning, and his raiment white as snow:
|His appearance was like lightning, and his clothes were as white as snow.
|
|-
|4
|And for fear of him the keepers did shake, and became as dead men.
|And the guards shook out of fear of him, and passed out, like so many corpses.
|
|-
|5
|And the angel answered and said unto the women, Fear not ye: for I know that ye seek Jesus, which was crucified.
|And the Messenger said in answer to the women, "Don't be afraid. I know you're looking for Jesus, Who was crucified.
|
|-
|6
|He is not here: for he is risen, as he said. Come, see the place where the Lord lay.
|"He isn't here. He has been raised up, as He said He would be. Come and see the place where He was lying.
|Some manuscripts, including the Byzantine, have "where the Lord was lying."
|-
|7
|And go quickly, and tell his disciples that he is risen from the dead; and, behold, he goeth before you into Galilee; there shall ye see him: lo, I have told you.
|"And go quickly, and tell His students that He has been raised up from the dead. Look, He's going ahead of you into Galilee; you'll see Him there. I have told you."
|
|-
|8
|And they departed quickly from the sepulchre with fear and great joy; and did run to bring his disciples word.
|And they went away quickly from the tomb, in fear and in great joy, and ran to bring word to His students.
|Some manuscripts have "And they went ''out'' quickly."
|-
|9
|And as they went to tell his disciples, behold, Jesus met them, saying, All hail. And they came and held him by the feet, and worshipped him.
|And as they were going to tell His students, behold, Jesus met them, saying, "Hello, everyone." And they came and held Him by His feet, and kissed His feet.
|
|-
|10
|Then said Jesus unto them, Be not afraid: go tell my brethren that they go into Galilee, and there shall they see me.
|Then Jesus told them, "Don't be afraid. Go and tell My brothers that they must go into Galilee. There they will see Me."
|
|-
|11
|Now when they were going, behold, some of the watch came into the city, and shewed unto the chief priests all the things that were done.
|Now when they were going, some of the guards came into the city, and told the leading priests everything that had happened.
|
|-
|12
|And when they were assembled with the elders, and had taken counsel, they gave large money unto the soldiers,
|When the leading priests met with the elders and conferred with them, they gave a lot of silver pieces to the soldiers,
|How many silver pieces is never reported, but it must have been a very large bribe. (See below)
|-
|13
|Saying, Say ye, His disciples came by night, and stole him away while we slept.
|and said, "Say, 'His students came in the night and stole Him away while we were asleep.'
|
|-
|14
|And if this come to the governor's ears, we will persuade him, and secure you.
|"And if the governor hears about this, we will persuade him and keep you out of trouble."
|That probably took a great deal of persuasion, indeed. The penalty in the Roman army for sleeping on watch was [[capital punishment|death]].
|-
|15
|So they took the money, and did as they were taught: and this saying is commonly reported among the Jews until this day.
|So they took the bribe, and did as they had been instructed. This tale is commonly told among the Jews to this day.
|By "this day" is meant not only the time of the writing of the Gospel of Matthew, but the time of this work, in 2009 AD.
|-
|16
|Then the eleven disciples went away into Galilee, into a mountain where Jesus had appointed them.
|Then the eleven students went away into Galilee, into a mountain where Jesus had told them to go.
|
|-
|17
|And when they saw him, they worshipped him: but some doubted.
|And when they saw Him, they fell at His feet, but some had doubts.
|
|-
|18
|And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth.
|And Jesus came and spoke to them, saying, "All the power in heaven and earth is given to Me.
|
|-
|19
|Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:
|"So go and make students from all ethnic groups, baptizing them in the Name of the Father, and of the Son, and of the Divine Guide,
|
|-
|20
|Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen.
|"teaching them to keep absolutely everything that I commanded you. And remember that I am with you always, even to the end of the world."
|The Byzantine manuscripts add "Amen," i.e., "So be it."
|}

[[Matthew 1-9 (Translated)]] 
[[Matthew 10-19 (Translated)]]

[[Category:Conservative Bible]]

Matthew 1-9 (Translated)

2011-03-27T20:21:36Z

MandersB: /* Chapter 9 */ Replace "behold", which is archaic, with the nuance of the Greek ἰδού that means "at that moment" (a phrase that encompasses the archaic concept of "behold")

== 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]] fathered [[Isaac]]; and [[Isaac]] fathered Jacob; and [[Jacob]] fathered Judah and his brothers;
|While begat is a somewhat unusual word, it is understood throughout the world and hard to replace without resorting to the passive.
|-
|3
|And Judas begat Phares and Zara of Thamar; and Phares begat Esrom; and Esrom begat Aram;
|And Judah fathered [[Pharez]] and [[Zerah]] of [[Tamar]], and Pharez fathered [[Hezron]], and Esrom fathered [[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 fathered [[Amminadab]], and Amminadab fathered [[Nahson]], and Naason fathered [[Salmon (Bible)|Salmon]],
|
|-
|5
|And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse;
|And Salmon fathered [[Boaz]] of [[Rahab]], and Boaz fathered [[Obed]] of [[Ruth]], and Obed fathered [[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 fathered King [[David]], and King David fathered [[Solomon]] (whose mother was the former wife of Uriah),
|
|-
|7
|And Solomon begat Roboam; and Roboam begat Abia; and Abia begat Asa;
|And [[Solomon]] fathered [[Rehoboam]], and Rehoboam fathered [[Abijah]], and Abijah fathered [[Asa]],
|
|-
|8
|And Asa begat Josaphat; and Josaphat begat Joram; and Joram begat Ozias;
|And [[Asa]] fathered [[Jehoshaphat]], and Jehoshaphat fathered [[Jehoram]], and Jehoram fathered [[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 fathered [[Jotham]], and Jotham fathered [[Jehoahaz I|Ahaz]], and Ahaz fathered [[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 fathered [[Manasseh King of Judah|Manasseh]], and Manasseh fathered [[Amon]], and Amon fathered [[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 fathered [[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 fathered Salathiel, and Salathial fathered [[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 fathered Abihud, and Abihud fathered Eliakim, and Eliakim fathered Azor,
|
|-
|14
|And Azor begat Sadoc; and Sadoc begat Achim; and Achim begat Eliud;
|And Azor fathered Zadoc, and Zadoc fathered Achim, and Achim fathered Eliud,
|
|-
|15
|And Eliud begat Eleazar; and Eleazar begat Matthan; and Matthan begat Jacob;
|And Eliud fathered Eleazar, and Eleazar fathered Matthan, and Matthan fathered Jacob,
|
|-
|16
|And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ.
|And Jacob fathered [[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 Joseph, but before they were married, she became pregnant with the child of the Holy Spirit.
|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.
|Joseph 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 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 Joseph 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 the 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. To their great surprise, the star which they saw in the east reversed direction, until it came to a standstill, seemingly directly over the location where the child was.
|Literally, a toddler. Jesus was not an infant anymore.

The Greek text, rendered "went before," is actually consistent with the retrograde motion of the planet Jupiter. All planets that are further out from the Sun than earth move apparently retrograde once every synodic year.
|-
|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 ax 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 people."
|The context -- speaking to two rugged fishermen -- makes it clear that the masculine meaning of ανθρωπων was the connotation. In modern terminology, no few would use a football analogy with a gender-neutral pronoun.
|ανθρωπος is a gender-neutral word, which means 'person', not 'man'. What you would like this verse to mean isn't relevant.
|-
|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 disciples came to Him.
|The [[Greek]] word '''μαθητης''' means a disciple.
|-
|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 jot or tittle 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.
''Alternative view'': the phrase 'not one jot or tittle' has passed into everyday English and is generally understood. 'iota' and 'prime-mark' are terms with which few people are familiar.
|-
|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 cent.
|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.
''Alternative view'': 'cent' is OK as a translation, just as 'farthing' was in the 17th century. Is a quarter-penny a coin which is still in circulation? 'Paid back the last cent' encompasses the meaning of the text nicely.
|-
|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 resit evil. To whomever hits you on the right cheek, turn the other cheek to him also.
|The Greek "τω πονηρω" can indicate several meanings: The most likely, because of the definite article "τω" is either that it means "the evil one" (a.k.a. Satan), an evil man, or evil in general. The Greek, "μη αντιστηναι" can be taken to mean, "do not resist," which is the most likely of translations given the example of Christ's ultimate sacrifice and also the overarching theme of non-resistance and pacifism that is so prolific in His teachings.
|-
|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 will 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 evil, 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 that lead to life are narrow, 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 tree 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 of 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 in 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 truly, 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 at that moment, 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 judged the winds and the sea, and a great calm fell.
|Perhaps "... and watched the winds and the sea such that their chaotic turmoil ended." See [[Essay:Calming the Storm]].
|-
|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 at that moment 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 at that moment 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 at that moment 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 at that moment 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 at that moment 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,at that time, 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. See, e.g., "Oinos: a discussion of the Bible wine question," by Leon C. Field (1883).
|-
|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, at that moment, 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 followed 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 at that moment, 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, at that moment 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.
|
|}

[[Matthew 10-19 (Translated)]] 
[[Matthew 20-28 (Translated)]]

[[Category:Conservative Bible]]

Matthew 1-9 (Translated)

2011-03-27T20:17:27Z

MandersB: /* Chapter 8 */ Replace "behold", which is archaic, with the nuance of the Greek ἰδού that means "at that moment" (a phrase that encompasses the archaic concept of "behold")

== 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]] fathered [[Isaac]]; and [[Isaac]] fathered Jacob; and [[Jacob]] fathered Judah and his brothers;
|While begat is a somewhat unusual word, it is understood throughout the world and hard to replace without resorting to the passive.
|-
|3
|And Judas begat Phares and Zara of Thamar; and Phares begat Esrom; and Esrom begat Aram;
|And Judah fathered [[Pharez]] and [[Zerah]] of [[Tamar]], and Pharez fathered [[Hezron]], and Esrom fathered [[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 fathered [[Amminadab]], and Amminadab fathered [[Nahson]], and Naason fathered [[Salmon (Bible)|Salmon]],
|
|-
|5
|And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse;
|And Salmon fathered [[Boaz]] of [[Rahab]], and Boaz fathered [[Obed]] of [[Ruth]], and Obed fathered [[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 fathered King [[David]], and King David fathered [[Solomon]] (whose mother was the former wife of Uriah),
|
|-
|7
|And Solomon begat Roboam; and Roboam begat Abia; and Abia begat Asa;
|And [[Solomon]] fathered [[Rehoboam]], and Rehoboam fathered [[Abijah]], and Abijah fathered [[Asa]],
|
|-
|8
|And Asa begat Josaphat; and Josaphat begat Joram; and Joram begat Ozias;
|And [[Asa]] fathered [[Jehoshaphat]], and Jehoshaphat fathered [[Jehoram]], and Jehoram fathered [[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 fathered [[Jotham]], and Jotham fathered [[Jehoahaz I|Ahaz]], and Ahaz fathered [[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 fathered [[Manasseh King of Judah|Manasseh]], and Manasseh fathered [[Amon]], and Amon fathered [[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 fathered [[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 fathered Salathiel, and Salathial fathered [[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 fathered Abihud, and Abihud fathered Eliakim, and Eliakim fathered Azor,
|
|-
|14
|And Azor begat Sadoc; and Sadoc begat Achim; and Achim begat Eliud;
|And Azor fathered Zadoc, and Zadoc fathered Achim, and Achim fathered Eliud,
|
|-
|15
|And Eliud begat Eleazar; and Eleazar begat Matthan; and Matthan begat Jacob;
|And Eliud fathered Eleazar, and Eleazar fathered Matthan, and Matthan fathered Jacob,
|
|-
|16
|And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ.
|And Jacob fathered [[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 Joseph, but before they were married, she became pregnant with the child of the Holy Spirit.
|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.
|Joseph 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 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 Joseph 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 the 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. To their great surprise, the star which they saw in the east reversed direction, until it came to a standstill, seemingly directly over the location where the child was.
|Literally, a toddler. Jesus was not an infant anymore.

The Greek text, rendered "went before," is actually consistent with the retrograde motion of the planet Jupiter. All planets that are further out from the Sun than earth move apparently retrograde once every synodic year.
|-
|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 ax 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 people."
|The context -- speaking to two rugged fishermen -- makes it clear that the masculine meaning of ανθρωπων was the connotation. In modern terminology, no few would use a football analogy with a gender-neutral pronoun.
|ανθρωπος is a gender-neutral word, which means 'person', not 'man'. What you would like this verse to mean isn't relevant.
|-
|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 disciples came to Him.
|The [[Greek]] word '''μαθητης''' means a disciple.
|-
|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 jot or tittle 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.
''Alternative view'': the phrase 'not one jot or tittle' has passed into everyday English and is generally understood. 'iota' and 'prime-mark' are terms with which few people are familiar.
|-
|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 cent.
|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.
''Alternative view'': 'cent' is OK as a translation, just as 'farthing' was in the 17th century. Is a quarter-penny a coin which is still in circulation? 'Paid back the last cent' encompasses the meaning of the text nicely.
|-
|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 resit evil. To whomever hits you on the right cheek, turn the other cheek to him also.
|The Greek "τω πονηρω" can indicate several meanings: The most likely, because of the definite article "τω" is either that it means "the evil one" (a.k.a. Satan), an evil man, or evil in general. The Greek, "μη αντιστηναι" can be taken to mean, "do not resist," which is the most likely of translations given the example of Christ's ultimate sacrifice and also the overarching theme of non-resistance and pacifism that is so prolific in His teachings.
|-
|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 will 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 evil, 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 that lead to life are narrow, 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 tree 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 of 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 in 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 truly, 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 at that moment, 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 judged the winds and the sea, and a great calm fell.
|Perhaps "... and watched the winds and the sea such that their chaotic turmoil ended." See [[Essay:Calming the Storm]].
|-
|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 at that moment 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 at that moment 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 at that moment 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. See, e.g., "Oinos: a discussion of the Bible wine question," by Leon C. Field (1883).
|-
|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 followed 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.
|
|}

[[Matthew 10-19 (Translated)]] 
[[Matthew 20-28 (Translated)]]

[[Category:Conservative Bible]]

Matthew 1-9 (Translated)

2011-03-27T20:15:09Z

MandersB: /* Chapter 8 */ Replace "behold", which is archaic, with the nuance of the Greek ἰδού that means "at that moment" (a phrase that encompasses the archaic concept of "behold")

== 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]] fathered [[Isaac]]; and [[Isaac]] fathered Jacob; and [[Jacob]] fathered Judah and his brothers;
|While begat is a somewhat unusual word, it is understood throughout the world and hard to replace without resorting to the passive.
|-
|3
|And Judas begat Phares and Zara of Thamar; and Phares begat Esrom; and Esrom begat Aram;
|And Judah fathered [[Pharez]] and [[Zerah]] of [[Tamar]], and Pharez fathered [[Hezron]], and Esrom fathered [[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 fathered [[Amminadab]], and Amminadab fathered [[Nahson]], and Naason fathered [[Salmon (Bible)|Salmon]],
|
|-
|5
|And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse;
|And Salmon fathered [[Boaz]] of [[Rahab]], and Boaz fathered [[Obed]] of [[Ruth]], and Obed fathered [[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 fathered King [[David]], and King David fathered [[Solomon]] (whose mother was the former wife of Uriah),
|
|-
|7
|And Solomon begat Roboam; and Roboam begat Abia; and Abia begat Asa;
|And [[Solomon]] fathered [[Rehoboam]], and Rehoboam fathered [[Abijah]], and Abijah fathered [[Asa]],
|
|-
|8
|And Asa begat Josaphat; and Josaphat begat Joram; and Joram begat Ozias;
|And [[Asa]] fathered [[Jehoshaphat]], and Jehoshaphat fathered [[Jehoram]], and Jehoram fathered [[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 fathered [[Jotham]], and Jotham fathered [[Jehoahaz I|Ahaz]], and Ahaz fathered [[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 fathered [[Manasseh King of Judah|Manasseh]], and Manasseh fathered [[Amon]], and Amon fathered [[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 fathered [[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 fathered Salathiel, and Salathial fathered [[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 fathered Abihud, and Abihud fathered Eliakim, and Eliakim fathered Azor,
|
|-
|14
|And Azor begat Sadoc; and Sadoc begat Achim; and Achim begat Eliud;
|And Azor fathered Zadoc, and Zadoc fathered Achim, and Achim fathered Eliud,
|
|-
|15
|And Eliud begat Eleazar; and Eleazar begat Matthan; and Matthan begat Jacob;
|And Eliud fathered Eleazar, and Eleazar fathered Matthan, and Matthan fathered Jacob,
|
|-
|16
|And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ.
|And Jacob fathered [[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 Joseph, but before they were married, she became pregnant with the child of the Holy Spirit.
|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.
|Joseph 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 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 Joseph 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 the 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. To their great surprise, the star which they saw in the east reversed direction, until it came to a standstill, seemingly directly over the location where the child was.
|Literally, a toddler. Jesus was not an infant anymore.

The Greek text, rendered "went before," is actually consistent with the retrograde motion of the planet Jupiter. All planets that are further out from the Sun than earth move apparently retrograde once every synodic year.
|-
|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 ax 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 people."
|The context -- speaking to two rugged fishermen -- makes it clear that the masculine meaning of ανθρωπων was the connotation. In modern terminology, no few would use a football analogy with a gender-neutral pronoun.
|ανθρωπος is a gender-neutral word, which means 'person', not 'man'. What you would like this verse to mean isn't relevant.
|-
|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 disciples came to Him.
|The [[Greek]] word '''μαθητης''' means a disciple.
|-
|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 jot or tittle 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.
''Alternative view'': the phrase 'not one jot or tittle' has passed into everyday English and is generally understood. 'iota' and 'prime-mark' are terms with which few people are familiar.
|-
|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 cent.
|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.
''Alternative view'': 'cent' is OK as a translation, just as 'farthing' was in the 17th century. Is a quarter-penny a coin which is still in circulation? 'Paid back the last cent' encompasses the meaning of the text nicely.
|-
|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 resit evil. To whomever hits you on the right cheek, turn the other cheek to him also.
|The Greek "τω πονηρω" can indicate several meanings: The most likely, because of the definite article "τω" is either that it means "the evil one" (a.k.a. Satan), an evil man, or evil in general. The Greek, "μη αντιστηναι" can be taken to mean, "do not resist," which is the most likely of translations given the example of Christ's ultimate sacrifice and also the overarching theme of non-resistance and pacifism that is so prolific in His teachings.
|-
|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 will 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 evil, 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 that lead to life are narrow, 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 tree 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 of 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 in 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 truly, 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 at that moment, 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 judged the winds and the sea, and a great calm fell.
|Perhaps "... and watched the winds and the sea such that their chaotic turmoil ended." See [[Essay:Calming the Storm]].
|-
|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. See, e.g., "Oinos: a discussion of the Bible wine question," by Leon C. Field (1883).
|-
|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 followed 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.
|
|}

[[Matthew 10-19 (Translated)]] 
[[Matthew 20-28 (Translated)]]

[[Category:Conservative Bible]]

Mark 1-8 (Translated)

2011-03-27T20:08:34Z

MandersB: /* Chapter 1 */ Replace "behold", which is archaic, with the nuance of the Greek ἰδού that means "at that moment" (a phrase that encompasses the archaic concept of "behold")

==Chapter 1==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|The beginning of the gospel of Jesus Christ, the Son of God;
|The beginning of the good news of Jesus Christ, the Son of God:
|The Greek word '''ευαγγελιον''' or ''evangelion'' means literally "a good message." "Gospel" is an Old English word meaning "a good story." Today the best phrase is "good news."
|-
|2
|As it is written in the prophets, Behold, I send my messenger before thy face, which shall prepare thy way before thee.
|As was written by [[Isaiah]] the prophet: "at this moment, I am sending My messenger before your face, who will prepare your way.
|The best manuscripts do in fact mention Isaiah directly.
|-
|3
|The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.
|The voice of a messenger preaching among skeptics, 'Prepare for the way of the Lord and make straight His path.'"
|The wilderness is a metaphor for the unrepentant crowd. Why would he cry out in the wilderness, where none would hear? Too often taken as literal.
|-
|4
|John did baptize in the wilderness, and preach the baptism of repentance for the remission of sins.
|As it happened, John was baptizing in the desert, preaching repentance and the forgiveness of sins.
|The Greek verb '''βαπτιζω''' or ''baptidzo'' means literally "I give someone a bath." The bath is a total-immersion bath.
|-
|5
|And there went out unto him all the land of Judaea, and they of Jerusalem, and were all baptized of him in the river of Jordan, confessing their sins.
|Everyone from the country of [[Judea]] and [[Jerusalem]] went to him, confessing their sins and receiving baptism in the Jordan River.
|
|-
|6
|And John was clothed with camel's hair, and with a girdle of a skin about his loins; and he did eat locusts and wild honey;
|John survived on bare necessities, wearing a camel's hair habit with a leather loin wrap; his food consisted of locusts and wild [[honey]];
|
|-
|7
|And preached, saying, There cometh one mightier than I after me, the latchet of whose shoes I am not worthy to stoop down and unloose.
|He preached to the crowd, "There will be someone so much greater that I am not even fit to stoop and untie his sandal straps for him."
|
|-
|8
|I indeed have baptized you with water: but he shall baptize you with the Holy Ghost.
|"I have baptized you with water, but He shall baptize you with the Divine Guide."
|tentatively using "Divine Guide" per talk page. "With the power of the" does not appear.
|-
|9
|And it came to pass in those days, that Jesus came from Nazareth of Galilee, and was baptized of John in Jordan.
|Jesus then came from Nazareth of Galilee, and was baptized by John in the Jordan River.
|
|-
|10
|And straightway coming up out of the water, he saw the heavens opened, and the Spirit like a dove descending upon him:
|And as soon as Jesus emerged from the water, the heavens opened and the Divine Guide descended like a dove upon Him:
|See 8.
|-
|11
|And there came a voice from heaven, saying, Thou art my beloved Son, in whom I am well pleased.
|A voice came from heaven declaring, "You are my beloved Son whom I value greatly."
|Saying you 'love' a 'beloved' person may be poor english.
|-
|12
|And immediately the Spirit driveth him into the wilderness.
|The Divine Guide then led Jesus into the desert.
|it was more a desert than a wilderness. See 8 re. Guide.
|-
|13
|And he was there in the wilderness forty days, tempted of Satan; and was with the wild beasts; and the angels ministered unto him.
|He remained in the desert for forty days, where Satan tested Him; and He was with wild animals as the angels waited on Him.
|The Greek '''πειραζω''' or ''peiradzo'' means "I test." This "testing" is like an engineer's test. Matthew and Luke give far greater detail of Jesus's Final Examination.
|-
|14
|Now after that John was put in prison, Jesus came into Galilee, preaching the gospel of the kingdom of God.
|Next, after John was arrested, Jesus arrived in Galilee and preached the good news of the kingdom of God,
|Consistency with verse 1
|-
|15
|And saying, The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel.
|He said, "The time is fulfilled and the kingdom of God is at hand. Change your hearts and believe the good news."
|Gospel (good news) is a literal translation of the Greek word '''ευαγγελιον'''.
|-
|16
|Now as he walked by the sea of Galilee, he saw Simon and Andrew his brother casting a net into the sea: for they were fishers.
|As He was walking by the Sea of Galilee, He Saw Simon and his brother Andrew casting a net into the sea, for they were fishermen,
|The "Sea of Galilee" is today known as Lake Tiberias.
|-
|17
|And Jesus said unto them, Come ye after me, and I will make you to become fishers of men.
|And Jesus said to them, "Follow Me, and I will make you fishers of men."
|
|-
|18
|And straightway they forsook their nets, and followed him.
|Setting aside their nets at once, they followed him.
|straightway and forsook are largely unused. The word rendered "forsake" actually means to abandon or, in this case, to set aside.
|-
|19
|And when he had gone a little further thence, he saw James the son of Zebedee, and John his brother, who also were in the ship mending their nets.
|When He had traveled a little further, He saw James, the son of Zebedee, and John, his brother, who were also in their boat, mending their nets.
|The Greek word '''πλοιον''' or ''ploion'' means any sailing vessel of any size. The vessels of Lake Tiberias were never of a size that deserves the designation of "ship" in modern English. Vessels of that size sailed the Mediterranean Sea, not the Sea of Galilee.

The use of the definite article with ''ploion'' means that the two brothers were on a particular boat. This is most likely the boat that their father owned; hence the possessive pronoun.
|-
|20
|And straightway he called them: and they left their father Zebedee in the ship with the hired servants, and went after him.
|He called to them, and they left their father Zebedee and his crew aboard the boat, and went with Jesus.
|The Greek word '''μισθωτος''' or ''misthotos'' means one who works for hire; in this case a "hand," or member of a boat's crew.
|-
|21
|And they went into Capernaum; and straightway on the sabbath day he entered into the synagogue, and taught.
|They went into Capernaum and as soon as He arrived He entered the synagogue on the holy day to teach.
|'Holy day' rather than sabbath? - modern terminology
|-
|22
|And they were astonished at his doctrine: for he taught them as one that had authority, and not as the scribes.
|There, the listeners were astonished by his doctrine, for He taught as a man of great authority, not as a scribe.
|"They" is a needlessly vague term for the audience
|-
|23
|And there was in their synagogue a man with an unclean spirit; and he cried out,
|A man with an evil spirit was in the synagogue.
|The Greek '''πνευμα ακαθαρτης''' or ''pneuma akathartis'' means literally "unclean spirit." This refers to a spirit being having no relationship to God, i.e., a demon.
|-
|24
|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.
|He shouted, "Leave us alone, Jesus of Nazareth, for we're none of your business. Have you come to destroy us? I know who you are, the Holy One of God."
|The idiomatic phrase "what have I to do with you" or "what have we to do with you" is best expressed in modern English as "Mind your own business" or a similar phrase.
|-
|25
|And Jesus rebuked him, saying, Hold thy peace, and come out of him.
|Jesus then scolded the spirit, and said, "Stop moaning and pull out of him."
|Satan rarely possesses a man by himself; he sends his minions, called demons to do that "dirty work" for him.
|-
|26
|And when the unclean spirit had torn him, and cried with a loud voice, he came out of him.
|The evil spirit was then ripped away from the possessed man, cried out in a loud voice, and left him.
|Passive rather than active to indicate Jesus' role?
|-
|27
|And they were all amazed, insomuch that they questioned among themselves, saying, What thing is this? what new doctrine is this? for with authority commandeth he even the unclean spirits, and they do obey him.
|The bystanders were all amazed, and asked each other, "What is happening? Is this a new doctrine? He acted with authority in ordering the evil spirits, and they obeyed him!"
|
|-
|28
|And immediately his fame spread abroad throughout all the region round about Galilee.
|The news about Jesus spread immediately throughout Galilee.
|
|-
|29
|And forthwith, when they were come out of the synagogue, they entered into the house of Simon and Andrew, with James and John.
|As soon as Jesus's group left the synagogue, they entered the home of Simon and Andrew, with James and John.
|
|-
|30
|But Simon's wife's mother lay sick of a fever, and anon they tell him of her.
|But Simon's mother-in-law was in bed sick with a fever, and Jesus was told.
|
|-
|31
|And he came and took her by the hand, and lifted her up; and immediately the fever left her, and she ministered unto them.
|So he came and, taking her by her hand, helped her stand up; and when she did the fever immediately passed, and she waited on the others.
|
|-
|32
|And at even, when the sun did set, they brought unto him all that were diseased, and them that were possessed with devils.
|At sundown the people brought to Jesus many sick people, and many demon-oppressed people,
|
|-
|33
|And all the city was gathered together at the door.
|And all the city's people gathered at His door.
|
|-
|34
|And he healed many that were sick of divers diseases, and cast out many devils; and suffered not the devils to speak, because they knew him.
|Jesus healed many who were diseased, and He threw out many demons; he commanded the demons to be silent, and they obeyed because they knew Jesus as God.
|"Threw out many demons" sounds a bit strange. "Drove out" may be a better rendering of Greek εξεβαλεν.
|-
|35
|And in the morning, rising up a great while before day, he went out, and departed into a solitary place, and there prayed.
|In the early morning, long before dawn, He left to pray by himself.
|
|-
|36
|And Simon and they that were with him followed after him.
|Simon and the others followed Him,
|
|-
|37
|And when they had found him, they said unto him, All men seek for thee.
|And upon finding him they said, "Everyone is looking for You."
|Seems a bit awkward
|-
|38
|And he said unto them, Let us go into the next towns, that I may preach there also: for therefore came I forth.
|Jesus replied, "Let us travel to the other towns, so I may preach in them too, for that is the reason I came."
|
|-
|39
|And he preached in their synagogues throughout all Galilee, and cast out devils.
|And he preached in the synagogues and threw out demons throughout Galilee.
|
|-
|40
|And there came a leper to him, beseeching him, and kneeling down to him, and saying unto him, If thou wilt, thou canst make me clean.
|A leper came to him, kneeling and imploring him, saying, "If you wish it, please cure my illness."
|"Make clean" replaced with the modern concept "cure." Does this change/mask the meaning?
|-
|41
|And Jesus, moved with compassion, put forth his hand, and touched him, and saith unto him, I will; be thou clean.
|Jesus was moved by compassion, and putting out his hand to touch him, replied, "I will. Be cured."
|See 40.
|-
|42
|And as soon as he had spoken, immediately the leprosy departed from him, and he was cleansed.
|Immediately after Jesus had spoken, the leprosy departed the man, and he was cured.
|See 40.
|-
|43
|And he straitly charged him, and forthwith sent him away;
|Jesus gave him strict orders to leave at once;
|
|-
|44
|And saith unto him, See thou say nothing to any man: but go thy way, shew thyself to the priest, and offer for thy cleansing those things which Moses commanded, for a testimony unto them.
|And said to him, "Tell no one, but be on your way and show yourself to the priest, offering in thanks for your healing what Moses commanded. This will serve as testimony to others."
|
|-
|45
|But he went out, and began to publish it much, and to blaze abroad the matter, insomuch that Jesus could no more openly enter into the city, but was without in desert places: and they came to him from every quarter.
|But the cured man immediately announced to all what had happened, and the publicity made it impossible for Jesus to enter any city openly. He withdrew to the desert, but the people still came to him from everywhere.
|
|}

==Chapter 2==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|And again he entered into Capernaum, after some days; and it was noised that he was in the house.
|He returned to Capernaum after several days, and the news spread that He was at home.
|The Greek literally reads "it was heard that he was in house."
|-
|2
|And straightway many were gathered together, insomuch that there was no room to receive them, no, not so much as about the door: and he preached the word unto them.
|A large crowd immediately filled the room to capacity, so many that the door was blocked to access by others, as He was speaking the Truth to them.
|
|-
|3
|And they come unto him, bringing one sick of the palsy, which was borne of four.
|They brought him a paralyzed man, carried by four men.
|
|-
|4
|And when they could not come nigh unto him for the press, they uncovered the roof where he was: and when they had broken it up, they let down the bed wherein the sick of the palsy lay.
|Finding they could not reach Him, because the crowd was so thick, they removed the roof above Him and, when they had done so, lowered the paralytic in his bed.
|
|-
|5
|When Jesus saw their faith, he said unto the sick of the palsy, Son, thy sins be forgiven thee.
|Seeing their faith in Him, He told the paralyzed man, "Son, your sins are forgiven."
|
|-
|6
|But there were certain of the scribes sitting there, and reasoning in their hearts,
|Some scribes were sitting in the crowd. They thought to themselves,
|
|-
|7
|Why doth this man thus speak blasphemies? who can forgive sins but God only?
|"Why is this Man speaking such blasphemy? Who can forgive our sins but God Himself?"
|Capitalized on account of Who He is, not on account of what the scribes thought He was.

A ''scribe'' was one having the specific job of copying out the Jewish Scriptures (the [[Old Testament]]) from old copies that were falling apart. Scribes also commonly taught the Scriptures in the synagogues. The problem was that they taught from rote memory, and the clear implication, here and elsewhere, is that these scribes memorized the text as if for recital but never really read it for understanding, much less personal lifestyle application.
|-
|8
|And immediately when Jesus perceived in his spirit that they so reasoned within themselves, he said unto them, Why reason ye these things in your hearts?
|Jesus immediately perceived in His spirit what they were thinking, and he asked them, "Why are you so hostile to this?
|the hostility was to the forgiveness
|-
|9
|Whether is it easier to say to the sick of the palsy, Thy sins be forgiven thee; or to say, Arise, and take up thy bed, and walk?
|"Is it easier to tell a paralyzed man that his sins are forgiven, or to pick up his bed and walk?
|
|-
|10
|But that ye may know that the Son of man hath power on earth to forgive sins, (he saith to the sick of the palsy,)
|"But to remove any doubt about the Son of man's power on earth to forgive sins," he next said to the paralyzed man,
|
|-
|11
|I say unto thee, Arise, and take up thy bed, and go thy way into thine house.
|"Get up, carry your bed, and go home!"
|
|-
|12
|And immediately he arose, took up the bed, and went forth before them all; insomuch that they were all amazed, and glorified God, saying, We never saw it on this fashion.
|And he got up, carried his bed, and left, in plain sight of the crowd. Amazed, they all praised God, saying, "We've never seen such a thing before."
|The Greek idiom is very close to this.
|-
|13
|And he went forth again by the sea side; and all the multitude resorted unto him, and he taught them.
|Jesus continued along the seaside, and all the crowds thronged around Him, and He taught them.
|
|-
|14
|And as he passed by, he saw Levi the son of Alphaeus sitting at the receipt of custom, and said unto him, Follow me. And he arose and followed him.
|He passed Levi, son of Alphaeus, at a tax office and told him, "Follow me." Levi arose and followed.
|Some manuscripts give this man's name as "James."
|-
|15
|And it came to pass, that, as Jesus sat at meat in his house, many publicans and sinners sat also together with Jesus and his disciples: for there were many, and they followed him.
|As it happened, Jesus then dined at His house with a great many tax collectors and sinners who chose to follow Him.
|The English word ''publican'' is not from the Greek. It is the [[Latin]] word ''publicanus'', meaning a private citizen commissioned to collect taxes for the Roman government and empowered to collect more than the tax from the people and keep the balance. This policy was controversial even in Rome itself, and especially in Judea Province, where tax collectors were regarded as the lowest form of scum in Jewish society.
|-
|16
|And when the scribes and Pharisees saw him eat with publicans and sinners, they said unto his disciples, How is it that he eateth and drinketh with publicans and sinners?
|Seeing him eating with the tax collectors and sinners, the Pharisees and scribes demanded of His students, "Why does he eat and drink with these tax collectors and sinners?"
|
|-
|17
|When Jesus heard it, he saith unto them, They that are whole have no need of the physician, but they that are sick: I came not to call the righteous, but sinners to repentance.
|Hearing this, Jesus replied, "It is not the healthy but the sick that need a doctor. I did not come to call the just to change their hearts, but instead the sinners."
|
|-
|18
|And the disciples of John and of the Pharisees used to fast: and they come and say unto him, Why do the disciples of John and of the Pharisees fast, but thy disciples fast not?
|The students of John and of the Pharisees used to fast. And so they came and asked Him, "Why do the students of John and of the Pharisees fast, but Your students do not?"
|
|-
|19
|And Jesus said unto them, Can the children of the bridechamber fast, while the bridegroom is with them? as long as they have the bridegroom with them, they cannot fast.
|To this Jesus replied, "Why should the members of the wedding party fast, so long as the bridegroom is among them? While he remains, they have no cause to fast."
|"Cannot" implies impossibility, rather than lack of necessity. They have no cause to fast so long as the Son is with them.
|-
|20
|But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days.
|"Soon it will be that the bridegroom will be taken from them, and only then will they fast."
|
|-
|21
|No man also seweth a piece of new cloth on an old garment: else the new piece that filled it up taketh away from the old, and the rent is made worse.
|"No man patches old clothing with a new piece of cloth, as it will pull apart as it ages, making the tear worse.
|
|-
|22
|And no man putteth new wine into old bottles: else the new wine doth burst the bottles, and the wine is spilled, and the bottles will be marred: but new wine must be put into new bottles.
|"And no man puts fresh grape juice into old bottles. The fresh juice will burst the bottles, spilling the juice and damaging the bottles. Fresh juice must be put into new bottles."
|The Greek word '''οινος''', translated "wine," actually meant "fruit of the vine" and was not fermented, as it commonly is today. Repeated references in the Book of Proverbs tell their readers specifically to avoid fermented grape juice. Furthermore, at least five methods of preservation were known to the ancients, methods that avoided fermentation, long before [[Louis Pasteur]] would invent his pressure-cooking method.
|-
|23
|And it came to pass, that he went through the corn fields on the sabbath day; and his disciples began, as they went, to pluck the ears of corn.
|On one Sabbath day, He traveled through the corn fields, and His students started to pluck the ears of corn as they passed.
|
|-
|24
|And the Pharisees said unto him, Behold, why do they on the sabbath day that which is not lawful?
|The Pharisees cried, "Look! You're breaking Sabbath regulations!"
|The Pharisees were notorious for promulgating regulations about proper religious living. Half of those regulations weren't even in Scripture. The extensive body of regulations that they invented, on the theory of what constituted "working on the Sabbath," was a prize example.
|-
|25
|And he said unto them, Have ye never read what David did, when he had need, and was an hungred, he, and they that were with him?
|To this Jesus replied, "Haven't you read what David and his allies did, when he was hungry and in need?"
|
|-
|26
|How he went into the house of God in the days of Abiathar the high priest, and did eat the shewbread, which is not lawful to eat but for the priests, and gave also to them which were with him?
|"How he went into God's temple, in the times of the [[High Priest]] [[Abiathar]], and ate the blessed bread - the bread which only priests are allowed to eat - and fed his allies with it?"
|Actually, the high priest at the time was Abiathar's father [[Ahimelech I]]. But Abiathar was present when this incident occurred, and continued to follow David after Ahimelech was assassinated.
|-
|27
|And he said unto them, The sabbath was made for man, and not man for the sabbath:
|Jesus told them, "The Sabbath was made for man, not man for the Sabbath,
|clarifies role of Sabbath, against slavish observation to the point of hurting man.
|-
|28
|Therefore the Son of man is Lord also of the sabbath.
|and therefore the Son of man is also Lord of the Sabbath."
|
|}

==Chapter 3==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|And he entered again into the synagogue; and there was a man there which had a withered hand.
|Jesus returned to the synagogue, and noticed man with a crippled hand.
|
|-
|2
|And they watched him, whether he would heal him on the sabbath day; that they might accuse him.
|They were watching Jesus to see if they might catch and accuse him of healing on the Sabbath.
|Presumably "they" are the [[Pharisees]]. See talk.
|-
|3
|And he saith unto the man which had the withered hand, Stand forth.
|Jesus told the man with the crippled hand, "Stand up in front of everyone."
|
|-
|4
|And he saith unto them, Is it lawful to do good on the sabbath days, or to do evil? to save life, or to kill? But they held their peace.
|Jesus asked them, "Which is lawful on the Sabbath: doing good or evil? Saving a life, or killing one?" And they didn't answer.
|
|-
|5
|And when he had looked round about on them with anger, being grieved for the hardness of their hearts, he saith unto the man, Stretch forth thine hand. And he stretched it out: and his hand was restored whole as the other.
|Jesus looked around at them, feeling anger and pity for the hardness of their hearts, and said to the injured man, "Open your hand." He then opened and held out his hand, and it was as good as new.
|
|-
|6
|And the Pharisees went forth, and straightway took counsel with the Herodians against him, how they might destroy him.
|The Pharisees then fled from the scene to plot with the Herodians against Jesus, and plan how they might destroy him.
|The Herodians were a sect among the Jews who were political partisans of [[Herod Antipas]]. Normally the Pharisees had nothing to do with this faction. In this, as in many other contexts, "[[politics]] makes strange bedfellows."
|-
|7
|But Jesus withdrew himself with his disciples to the sea: and a great multitude from Galilee followed him, and from Judaea,
|Jesus then departed for the quiet of a lake, but crowds from Galilee and [[Judea]] followed him,
|The body of water called the "Sea of Galilee" in the Greek is called Lake Tiberias today and was and is in fact a fresh-water lake, not an extension of the [[ocean]] system that a true "sea" would be.
|-
|8
|And from Jerusalem, and from Idumaea, and from beyond Jordan; and they about Tyre and Sidon, a great multitude, when they had heard what great things he did, came unto him.
|And crowds went to Jesus from [[Jerusalem]], [[Idumea]], [[Tyre]] and [[Sidon]], and from beyond the Jordan River, after hearing of his great deeds for the sick.
|modernize spelling: Idumaea -> Idumea
|-
|9
|And he spake to his disciples, that a small ship should wait on him because of the multitude, lest they should throng him.
|Jesus asked His students for a small boat that would enable him to keep a distance from pressing crowds.
|
|-
|10
|For he had healed many; insomuch that they pressed upon him for to touch him, as many as had plagues.
|Jesus had healed many people, so that many diseased persons pressed on Him trying to touch Him.
|The word used here for "disease" is actually the Greek word '''μαστιξ''' or ''mastix'', literally a whip or the beating one might receive from a whip. This is obviously a violent metaphor that Mark used for illness.
|-
|11
|And unclean spirits, when they saw him, fell down before him, and cried, saying, Thou art the Son of God.
|Upon seeing Jesus, evil spirits fell down before him crying, "You are the Son of God!"
|need to add something to convey that these spirits possessed people
|-
|12
|And he straitly charged them that they should not make him known.
|But Jesus strictly commanded them not to tell others who he was.
|
|-
|13
|And he goeth up into a mountain, and calleth unto him whom he would: and they came unto him.
|He then walked up a mountain, calling whomever He wanted to follow him, and they did.
|
|-
|14
|And he ordained twelve, that they should be with him, and that he might send them forth to preach,
|He appointed twelve men as Apostles, to be with him, so he could send them to preach to the world,
|Some manuscripts, including the Byzantine, don't have the phrase "to be apostles." ''Apostle'' literally means "one sent out." These men were the first-ever missionaries.
|-
|15
|And to have power to heal sicknesses, and to cast out devils:
|and to have the authority to throw demons out of people.
|
|-
|16
|And Simon he surnamed Peter;
|Jesus gave the surname of Peter to Simon.
|
|-
|17
|And James the son of Zebedee, and John the brother of James; and he surnamed them Boanerges, which is, The sons of thunder:
|He also appointed James and his brother John, the sons of Zebedee, and called them "Boanerges," which means "The Sons of Thunder":
|
|-
|18
|And Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the son of Alphaeus, and Thaddaeus, and Simon the Canaanite,
|His other apointees were Andrew, Philip, Bartholomew, Matthew, Thomas, James the son of Alphaeus, Thaddaeus, and Simon the Canaanite,
|This might be the source of the confusion, by a later copyist, of this "James son of Alphaeus" with ''Levi'' son of Alphaeus, the tax collector. The other name of Levi, given here, is ''Matthew''.
|-
|19
|And Judas Iscariot, which also betrayed him: and they went into an house.
|And Judas Iscariot, who was to betray Jesus: and they all entered a house
|note how the [[KJV]] uses "which" for persons, rather than the more respectful "who"; the KJV also uses "an" rather than "a" before a word that begins with "h"
|-
|20
|And the multitude cometh together again, so that they could not so much as eat bread.
|But the crowd pressed upon them so much that they could not even eat.
|
|-
|21
|And when his friends heard of it, they went out to lay hold on him: for they said, He is beside himself.
|When Jesus's own family heard of this, they went to rescue him, saying, "He is out of his mind."
|note how even Jesus's own family felt less of him
|-
|22
|And the scribes which came down from Jerusalem said, He hath Beelzebub, and by the prince of the devils casteth he out devils.
|Some scribes from Jerusalem came also, smearing Jesus by saying "He has [[Beelzebub]] and throws out demons by calling on the leader of demons!"
|This [[Beelzebub]] (literally, Lord of the Flies) is another name for [[Satan]], but was also a pagan Canaanite god during the time of [[Elijah]].
|-
|23
|And he called them unto him, and said unto them in parables, How can Satan cast out Satan?
|But Jesus called them together and taught in parables, and asked "How can Satan cast out Satan?
|
|-
|24
|And if a kingdom be divided against itself, that kingdom cannot stand.
|"A kingdom divided against itself cannot stand.
|
|-
|25
|And if a house be divided against itself, that house cannot stand.
|"Nor can a house divided against itself stand."
|
|-
|26
|And if Satan rise up against himself, and be divided, he cannot stand, but hath an end.
|"So if Satan were divided against himself, he could not stand, and would perish."
|
|-
|27
|No man can enter into a strong man's house, and spoil his goods, except he will first bind the strong man; and then he will spoil his house.
|"No one can break into a well-armed man's house to destroy his property, unless he first tie the man down. Only then can he damage his home.
|"Strong" replaced with modern equivalent of defended
|-
|28
|Verily I say unto you, All sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme:
|"I tell you: all the sons of men will be forgiven their sins and their blasphemies, whatever they might be:
|
|-
|29
|But he that shall blaspheme against the Holy Ghost hath never forgiveness, but is in danger of eternal damnation:
|"But any man who blasphemes against the Divine Guide will never be forgiven, but risks eternal damnation."
|
|-
|30
|Because they said, He hath an unclean spirit.
|This Jesus told them because they lied, "He has an evil spirit."
|
|-
|31
|There came then his brethren and his mother, and, standing without, sent unto him, calling him.
|His mother and his brothers, who were standing outside, asked to see him.
|
|-
|32
|And the multitude sat about him, and they said unto him, Behold, thy mother and thy brethren without seek for thee.
|The crowd around Jesus said to him, "Your mother and brothers are outside, looking for you."
|Some manuscripts omit the brothers.
|-
|33
|And he answered them, saying, Who is my mother, or my brethren?
|To which he responded, "Who is My mother, or My brothers?"
|
|-
|34
|And he looked round about on them which sat about him, and said, Behold my mother and my brethren!
|Then, looking around at the gathered crowed, he said, "You are My mother and My brothers!
|
|-
|35
|For whosoever shall do the will of God, the same is my brother, and my sister, and mother.
|"Whoever does what God wants, qualifies as My brother, sister or mother."
|
|}

==Chapter 4==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|And he began again to teach by the sea side: and there was gathered unto him a great multitude, so that he entered into a ship, and sat in the sea; and the whole multitude was by the sea on the land.
|Jesus returned to teaching again on the seashore, but the crowd was so overwhelming that he turned a boat into a makeshift pulpit while the people pressed to the shoreline.
|The acoustics at many shore sites on Lake Tiberias are in fact good enough to allow this.
|-
|2
|And he taught them many things by parables, and said unto them in his doctrine,
|He taught them many things, using parables. During one of His lessons, He said,
|The Greek '''διδαχη''' or ''didache'' can mean the subject being taught, the act of teaching, or a particular lesson.
|-
|3
|Hearken; Behold, there went out a sower to sow:
|"Listen. A farmer went out to sow a crop.
|
|-
|4
|And it came to pass, as he sowed, some fell by the way side, and the fowls of the air came and devoured it up.
|"As he sowed, some seed was scattered on the path, and birds came and ate it up.
|
|-
|5
|And some fell on stony ground, where it had not much earth; and immediately it sprang up, because it had no depth of earth:
|"Some fell on stony ground, which lacked deep soil. It grew quickly,
|
|-
|6
|But when the sun was up, it was scorched; and because it had no root, it withered away.
|"But once the sun was out, it was scorched and withered away, as its roots were too shallow.
|
|-
|7
|And some fell among thorns, and the thorns grew up, and choked it, and it yielded no fruit.
|"Some was scattered among weeds, which choked it, and it didn't produce fruit.
|
|-
|8
|And other fell on good ground, and did yield fruit that sprang up and increased; and brought forth, some thirty, and some sixty, and some an hundred.
|"But some seed fell upon good soil and produced a great deal of fruit, thirty, sixty, even one-hundred times the original investment."
|Clear language of "increase"
|-
|9
|And he said unto them, He that hath ears to hear, let him hear.
|Then Jesus said to them, "let any man who has ears hear."
|
|-
|10
|And when he was alone, they that were about him with the twelve asked of him the parable.
|Privately a few along with the twelve Apostles asked Jesus about the parable.
|
|-
|11
|And he said unto them, Unto you it is given to know the mystery of the kingdom of God: but unto them that are without, all these things are done in parables:
|He said to them, "You have been granted insight into the secrets of the Kingdom of God, but to others these things are done in parables,
|
|-
|12
|That seeing they may see, and not perceive; and hearing they may hear, and not understand; lest at any time they should be converted, and their sins should be forgiven them.
|that they may see but not perceive and hear but not understand; otherwise they might convert, and then their sins would be forgiven."
|This verse, and the one preceding, is one of the earliest statements concerning the ''predestination'' and ''unconditional election'' of believers.
|-
|13
|And he said unto them, Know ye not this parable? and how then will ye know all parables?
|Then He asked them, "Don't you understand this parable? If not, how will you understand any other parables?
|
|-
|14
|The sower soweth the word.
|"The farmer plants the Truth.
|
|-
|15
|And these are they by the way side, where the word is sown; but when they have heard, Satan cometh immediately, and taketh away the word that was sown in their hearts.
|"As for the people who are on the roadside, where the seeds are scattered, Satan comes as soon they have heard the truth, and takes it from their hearts.
|
|-
|16
|And these are they likewise which are sown on stony ground; who, when they have heard the word, immediately receive it with gladness;
|"Likewise with those planted on the stony ground: when they hear the Truth, they receive It with joy,
|
|-
|17
|And have no root in themselves, and so endure but for a time: afterward, when affliction or persecution ariseth for the word's sake, immediately they are offended.
|"But they have little deep-down understanding of It, so they endure in the Truth only briefly. Afterward, when they must face oppression persecution for the sake of the Truth, all at once they have doubts about It.
|"Root in themselves" made clearer for modern english readers.
|-
|18
|And these are they which are sown among thorns; such as hear the word,
|"Then there are those planted among the thorns. They hear the word,
|
|-
|19
|And the cares of this world, and the deceitfulness of riches, and the lusts of other things entering in, choke the word, and it becometh unfruitful.
|"But because of worldly concerns, the deceit of wealth, and other desires, the Truth is suffocated and cannot bear fruit."
|The "deceit of wealth" is not the having of wealth but the trusting in wealth as a primary sustainer.
|-
|20
|And these are they which are sown on good ground; such as hear the word, and receive it, and bring forth fruit, some thirtyfold, some sixty, and some an hundred.
|"Finally are those planted in good ground. They hear the Truth, accept It, and produce good fruit in their turn, sometimes thirty, sixty, or even one hundred times more."
|
|-
|21
|And he said unto them, Is a candle brought to be put under a bushel, or under a bed? and not to be set on a candlestick?
|Then he asked them, "Do we light candles only to hide them under a bushel basket or a bed, rather than to place them on candlesticks?
|The word rendered "bushel" is the Roman ''modius,'' the largest dry measure in use throughout the Roman Empire.
|-
|22
|For there is nothing hid, which shall not be manifested; neither was any thing kept secret, but that it should come abroad.
|"Nothing is hidden which will not be brought to light. Likewise any secret kept will soon become known.
|
|-
|23
|If any man have ears to hear, let him hear.
|"If a man is willing to listen, let him hear the Truth."
|
|-
|24
|And he said unto them, Take heed what ye hear: with what measure ye mete, it shall be measured to you: and unto you that hear shall more be given.
|Then he said to them, "Be careful of what you listen to. Whichever measure you apply, you shall be measured accordingly, and those of you who listen will be given more."
|
|-
|25
|For he that hath, to him shall be given: and he that hath not, from him shall be taken even that which he hath.
|"He who has will be given, while he doesn't will see that little which he has taken from him."
|
|-
|26
|And he said, So is the kingdom of God, as if a man should cast seed into the ground;
|"The kingdom of God is the same way. If someone sows seed on the ground,
|
|-
|27
|And should sleep, and rise night and day, and the seed should spring and grow up, he knoweth not how.
|"And goes to sleep and waits several days, plants will spring from the seeds, though he doesn't know how.
|
|-
|28
|For the earth bringeth forth fruit of herself; first the blade, then the ear, after that the full corn in the ear.
|"Because it is the earth that brings forth the fruit: first a blade, then an ear of corn, then the corn itself."
|
|-
|29
|But when the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come.
|"And when the fruit has been produced, he brings out the sickle and harvests his produce."
|
|-
|30
|And he said, Whereunto shall we liken the kingdom of God? or with what comparison shall we compare it?
|Then he said, "What will we say God's kingdom is like? What sort of metaphor will we use?
|Actually the Greek uses the word ''parable'', which is a metaphorical story.
|-
|31
|It is like a grain of mustard seed, which, when it is sown in the earth, is less than all the seeds that be in the earth:
|It's like a single mustard seed, which is smaller than all other seeds on earth when placed in the ground,
|
|-
|32
|But when it is sown, it groweth up, and becometh greater than all herbs, and shooteth out great branches; so that the fowls of the air may lodge under the shadow of it.
|But once planted, it grows larger than all the other herbs and grows large branches, so the birds can shelter under its shadow."
|
|-
|33
|And with many such parables spake he the word unto them, as they were able to hear it.
|He used many parables like this one to preach God's word in a way that they could understand.
|Make clear that it's God's word, and that 'hear' means 'understand' in this context.
|-
|34
|But without a parable spake he not unto them: and when they were alone, he expounded all things to his disciples.
|But He never used parables when speaking to His own men. He explained everything to His own students.
|The Greek '''ιδιος''' means "one's own."
|-
|35
|And the same day, when the even was come, he saith unto them, Let us pass over unto the other side.
|Later that day, around sunset, He said to them: "Let's cross over to the opposite shore."
|Modernized word choices.
|-
|36
|And when they had sent away the multitude, they took him even as he was in the ship. And there were also with him other little ships.
|They dismissed the crowd, and then cast off in the boat where Jesus had been preaching, with Jesus still on board. Some other boats also went with them.
|'even as he was' needs some explanation for the modern reader.
|-
|37
|And there arose a great storm of wind, and the waves beat into the ship, so that it was now full.
|Suddenly a fierce storm came, with strong winds. Waves started to break over the boat, so that it began to fill with water.
|Such squalls occur frequently on Lake Tiberias even today.
|-
|38
|And he was in the hinder part of the ship, asleep on a pillow: and they awake him, and say unto him, Master, carest thou not that we perish?
|Jesus was sleeping on a cushion in the stern of the boat. They woke him saying, "Master, don't you care that we'll capsize and drown?"
|
|-
|39
|And he arose, and rebuked the wind, and said unto the sea, Peace, be still. And the wind ceased, and there was a great calm.
|He got up and disapproved of the wind, and laid down the sea to an orderly and controlled state. The wind then stopped, and there was complete calm.
|This is often mistranslated as [[Jesus]] saying a command, when the more straightforward translation is consistent with [[quantum mechanics]]: it was his observation and [[faith]], not the spoken word, that ended the [[chaos]]. φιμόω: means to be kept in check, not a spoken command. Note that the similar descriptions in Matthew and Luke do not entail a spoken command.
|-
|40
|And he said unto them, Why are ye so fearful? how is it that ye have no faith?
|He asked them, "Why are you so afraid? Why haven't you any [[faith]]?"
|
|-
|41
|And they feared exceedingly, and said one to another, What manner of man is this, that even the wind and the sea obey him?
|Filled with awe, they asked each other: "What kind of Man is He, such that even the wind and sea obey Him?
|
|}

==Chapter 5==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|And they came over unto the other side of the sea, into the country of the Gadarenes.
|They reached the other side of the lake, which was in the region where the Gadarenes lived.
|Most manuscripts say "Gerasenes," which is an alternative name for these people. They were the descendants of [[Gad]], one of the twelve sons of [[Jacob]].
|-
|2
|And when he was come out of the ship, immediately there met him out of the tombs a man with an unclean spirit,
|As Jesus disembarked the boat, he was immediately confronted by a possessed man,
|
|-
|3
|Who had his dwelling among the tombs; and no man could bind him, no, not with chains:
|who was homeless and slept in a cemetery; no man had the strength to restrain him, not even with chains:
|avoid feminist style of seeking gender neutrality by replacing "man" with "one"; the reference is obviously to men not being able to restrain him, not to women
|-
|4
|Because that he had been often bound with fetters and chains, and the chains had been plucked asunder by him, and the fetters broken in pieces: neither could any man tame him.
|Many times, he had been restrained by leg irons and chains, but he had thrown off the chains and broken the leg irons to pieces. No man could control him.
|The word originally rendered "fetters" means "leg irons."
|-
|5
|And always, night and day, he was in the mountains, and in the tombs, crying, and cutting himself with stones.
|Day and night he roamed the mountains and tombs, crying out and cutting himself with stones.
|
|-
|6
|But when he saw Jesus afar off, he ran and worshipped him,
|But when he glimpsed Jesus at a distance, he ran up to Him and fell down at His feet.
|
|-
|7
|And cried with a loud voice, and said, What have I to do with thee, Jesus, thou Son of the most high God? I adjure thee by God, that thou torment me not.
|He cried out loudly, "What business do I have with You, Jesus, Son of the Most High God? I beg you in God's name not to torment me."
|The Greek word '''υψιστος''' (''hypsistos'') literally means "highest."
|-
|8
|For he said unto him, Come out of the man, thou unclean spirit.
|Because Jesus had proclaimed, "Get out of that man, evil spirit."
|
|-
|9
|And he asked him, What is thy name? And he answered, saying, My name is Legion: for we are many.
|Jesus asked him, "What is your name?" He answered, "My name is 'Legion', because we are many."
|
|-
|10
|And he besought him much that he would not send them away out of the country.
|He begged Jesus not to expel him from the region.
|The Greek word '''χωρα''', meaning "country," does not mean a nation-state. If Mark had meant that, he would have used the word '''βασιλεια''', or "kingdom."
|-
|11
|Now there was there nigh unto the mountains a great herd of swine feeding.
|Near the mountains where they were, a large herd of pigs was feeding.
|Pigs more modern than archaic swine
|-
|12
|And all the devils besought him, saying, Send us into the swine, that we may enter into them.
|The demons all begged Jesus, "Send us to the pigs, so that we may possess them."
|
|-
|13
|And forthwith Jesus gave them leave. And the unclean spirits went out, and entered into the swine: and the herd ran violently down a steep place into the sea, (they were about two thousand;) and were choked in the sea.
|Jesus then granted the demons the permission they sought. The demons left the man and possessed the pigs, and the herd rand violently down a steep embankment to drown in the sea, all two thousand of them.
|
|-
|14
|And they that fed the swine fled, and told it in the city, and in the country. And they went out to see what it was that was done.
|Those in charge of the pigs fled and told everyone in the town and countryside. People then went to see for themselves what had happened.
|
|-
|15
|And they come to Jesus, and see him that was possessed with the devil, and had the legion, sitting, and clothed, and in his right mind: and they were afraid.
|They saw Jesus and the man formerly possessed, who was in his right mind and sitting peacefully, fully dressed; the people became afraid upon seeing him.
|
|-
|16
|And they that saw it told them how it befell to him that was possessed with the devil, and also concerning the swine.
|Witnesses to the episode described for the people what had happened to the possessed man, and about the pigs.
|
|-
|17
|And they began to pray him to depart out of their coasts.
|The terrified people began to plead that Jesus leave their area.
|
|-
|18
|And when he was come into the ship, he that had been possessed with the devil prayed him that he might be with him.
|When Jesus got back aboard His boat, the man who had been possessed begged Jesus to let him join His company.
|
|-
|19
|Howbeit Jesus suffered him not, but saith unto him, Go home to thy friends, and tell them how great things the Lord hath done for thee, and hath had compassion on thee.
|Instead, Jesus told him, "Return home to your friends, and tell them how the Lord has done wonders for you with compassion."
|In contrast to the usual instructions that Jesus gives, He asks the Gadarene to tell everyone he meets what happened to him. This might be because the Gadarene region was opposite Lake Tiberias from Jerusalem.
|-
|20
|And he departed, and began to publish in Decapolis how great things Jesus had done for him: and all men did marvel.
|So the man left and began speaking publicly in Decapolis about Jesus's great works for him, and everyone who heard the story was very much amazed.
|The Greek word '''θαυμαζομαι''' (''thaumadzomai'') connotes the "Wow!" degree of amazement.
|-
|21
|And when Jesus was passed over again by ship unto the other side, much people gathered unto him: and he was nigh unto the sea.
|A huge crowd was awaiting Jesus on the opposite coast as he crossed by boat, so He stayed on the seashore.
|
|-
|22
|And, behold, there cometh one of the rulers of the synagogue, Jairus by name; and when he saw him, he fell at his feet,
|One of the leaders of the synagogue, named Jairus, joined the crowd. When he saw Jesus, he threw himself at His feet,
|The usual Greek word '''ιδου''' ("Look!" or "Behold!") does not appear in the original.
|-
|23
|And besought him greatly, saying, My little daughter lieth at the point of death: I pray thee, come and lay thy hands on her, that she may be healed; and she shall live.
|and begged Him urgently, saying "My little daughter is dying. Please come and put Your hands on her, so that she will be healed; and then she will live."
|The Greek idiomatic phrase '''εσχατως εχω''' (''eschatos echo'', "I finally have") is best translated as "I am dying."
|-
|24
|And Jesus went with him; and much people followed him, and thronged him.
|Jesus accompanied him; many people followed Jesus, pressing Him on all sides.
|
|-
|25
|And a certain woman, which had an issue of blood twelve years,
|One woman who had suffered from hemorrhages for twelve years,
|
|-
|26
|And had suffered many things of many physicians, and had spent all that she had, and was nothing bettered, but rather grew worse,
|and had suffered further from mistreatments by doctors, having spent all she had on them without any improvement; her condition even worsened.
|The "mistreatments" referred to here are conventional therapies that did more harm than good.
|-
|27
|When she had heard of Jesus, came in the press behind, and touched his garment.
|When she heard about Jesus she crowded behind Him and touched his clothes,
|
|-
|28
|For she said, If I may touch but his clothes, I shall be whole.
|Because as she had said, "If I can just touch His clothes, I will be made well."
|
|-
|29
|And straightway the fountain of her blood was dried up; and she felt in her body that she was healed of that plague.
|Instantly the hemorrhages ceased, and she felt cured of her illness.
|
|-
|30
|And Jesus, immediately knowing in himself that virtue had gone out of him, turned him about in the press, and said, Who touched my clothes?
|Jesus immediately realized that power had discharged from him, and turned to the pressing crowd to say, "Who touched my clothes?"
|
|-
|31
|And his disciples said unto him, Thou seest the multitude thronging thee, and sayest thou, Who touched me?
|His students replied, "You see the huge crowd pressing against you, and yet you ask, 'Who touched me'"?
|The astonishment of His students is self-evident.
|-
|32
|And he looked round about to see her that had done this thing.
|Jesus turned and scanned the crowd to find her.
|
|-
|33
|But the woman fearing and trembling, knowing what was done in her, came and fell down before him, and told him all the truth.
|But the terrified, trembling woman, aware of the miracle, came and bowed at Jesus's feet, and told him the entire truth.
|
|-
|34
|And he said unto her, Daughter, thy faith hath made thee whole; go in peace, and be whole of thy plague.
|Jesus said to her: "Daughter, your faith has saved you. Go with peace of mind, and live a life free from that terrible disease."
|The actual Greek phrase is "saved you," not "made you well."
|-
|35
|While he yet spake, there came from the ruler of the synagogue's house certain which said, Thy daughter is dead: why troublest thou the Master any further?
|While Jesus was speaking, people told the synagogue leader, "Your daughter has died. Why bother this teacher any more?"
|
|-
|36
|As soon as Jesus heard the word that was spoken, he saith unto the ruler of the synagogue, Be not afraid, only believe.
|But as soon as Jesus heard about this, he said to the father, "Don't be afraid; only believe."
|
|-
|37
|And he suffered no man to follow him, save Peter, and James, and John the brother of James.
|Jesus then allowed no one to follow Him, except Peter, James, and James' brother John.
|
|-
|38
|And he cometh to the house of the ruler of the synagogue, and seeth the tumult, and them that wept and wailed greatly.
|He came to the synagogue leader's home, and saw the mourning, and all those who wept and cried enormously.
|
|-
|39
|And when he was come in, he saith unto them, Why make ye this ado, and weep? the damsel is not dead, but sleepeth.
|When Jesus entered the house, he said to them, "What is the reason for all this uproar and crying? The girl is not dead - she's just asleep!"
|The mourners were in fact exaggerating, as was the custom of the day.
|-
|40
|And they laughed him to scorn. But when he had put them all out, he taketh the father and the mother of the damsel, and them that were with him, and entereth in where the damsel was lying.
|They laughed and ridiculed him. But after he evicted them all, he took the girl's mother and father with Him and His three students to where she was lying,
|
|-
|41
|And he took the damsel by the hand, and said unto her, Talitha cumi; which is, being interpreted, Damsel, I say unto thee, arise.
|and taking her by the hand, said, "''talitha cumi''", which means "girl, I tell you to rise."
|
|-
|42
|And straightway the damsel arose, and walked; for she was of the age of twelve years. And they were astonished with a great astonishment.
|Immediately the 12-year-old girl got up and walked. The onlookers were positively astounded.
|In Greek (and also in Hebrew), repetition is sometimes done for emphasis, as in this case.
|-
|43
|And he charged them straitly that no man should know it; and commanded that something should be given her to eat.
|Jesus gave them strict orders not to tell anyone what had happened, and then commanded that the girl should be given something to eat.
|
|}

==Chapter 6==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|And he went out from thence, and came into his own country; and his disciples follow him.
|Jesus then traveled home, followed by his students.
|
|-
|2
|And when the sabbath day was come, he began to teach in the synagogue: and many hearing him were astonished, saying, From whence hath this man these things? and what wisdom is this which is given unto him, that even such mighty works are wrought by his hands?
|On the next Sabbath, Jesus began teaching in the synagogue. Many were amazed, and declared, "How does this Man know so much? What kind of wisdom has been given to Him, enabling Him to perform such wonderful deeds?
|The Greek word '''εκπλησομαι''' (''ekplesomai'', I am amazed) typically stands for a mild sort of amazement, something less than "Wow!"
|-
|3
|Is not this the carpenter, the son of Mary, the brother of James, and Joses, and of Juda, and Simon? and are not his sisters here with us? And they were offended at him.
|Isn't this the carpenter we know, the son of Mary, the brother of James, Joseph, Judah and Simon? Don't we also know his sisters here?" So the public rejected Him.
|The Greek idiom '''σκανδαλιζομαι εν''' (skandalidzomai en) with the dative case means "I reject someone," or "I have doubts about someone."
|-
|4
|But Jesus said unto them, A prophet is not without honour, but in his own country, and among his own kin, and in his own house.
|Jesus replied to their complaints, "A prophet lacks honor only in his own hometown, among his neighbors and in his own home."
|avoid compound negative
|-
|5
|And he could there do no mighty work, save that he laid his hands upon a few sick folk, and healed them.
|Jesus was unable to perform any marvelous works in that area, except for healing a few sick people by laying His hands on them.
|His power might have been withheld because the people lacked faith in Him. Usually, if Jesus does a miraculous favor for someone, that someone previously believed that He could do it.
|-
|6
|And he marvelled because of their unbelief. And he went round about the villages, teaching.
|He was in fact shocked at their lack of faith. He traveled around the villages in that area, teaching the people who lived there.
|Emphasize faith; superb use of [[faith]] here!
|-
|7
|And he called unto him the twelve, and began to send them forth by two and two; and gave them power over unclean spirits;
|He gathered the Twelve, and began to send them out in pairs, giving them the power to cast out evil spirits.
|The phrase ''pneumatoi acathartoi'' stands primarily for Satan's minions.
|-
|8
|And commanded them that they should take nothing for their journey, save a staff only; no scrip, no bread, no money in their purse:
|He instructed them to take only a walking stick, and to bring nothing else: no bag, no bread, and no money in their belts,
|The Greek word used, '''χαλκον''' (''chalcon'') actually means small change, like the loose change that a modern Westerner keeps in his trouser pockets.
|-
|9
|But be shod with sandals; and not put on two coats.
|and to wear only sandals, and not to wear two coats.
|
|-
|10
|And he said unto them, In what place soever ye enter into an house, there abide till ye depart from that place.
|He told them, "Whichever house you stay in while in a town, stay there until you leave that town.
|
|-
|11
|And whosoever shall not receive you, nor hear you, when ye depart thence, shake off the dust under your feet for a testimony against them. Verily I say unto you, It shall be more tolerable for Sodom and Gomorrha in the day of judgment, than for that city.
|"And if anyone will not take you in or listen to you, when leaving them, shake the dust from under your feet as an indictment against their conduct. I tell you truly, the cities of Sodom and Gomorrah will fare better on the day of judgment than that city."
|The "shaking of dust from the shoes" was a ritual in which a man took off his shoes and clapped them together.
|-
|12
|And they went out, and preached that men should repent.
|Thus they went among the towns, preaching repentance.
|
|-
|13
|And they cast out many devils, and anointed with oil many that were sick, and healed them.
|There they cast out many demons, anointed the ill with oil, and healed them of their afflictions.
|
|-
|14
|And king Herod heard of him; (for his name was spread abroad): and he said, That John the Baptist was risen from the dead, and therefore mighty works do shew forth themselves in him.
|The tetrarch, [[Herod Antipas]], heard news of this, as word of Jesus had spread fast and far. It was said that he was [[John the Baptist]] had risen from the dead, and miraculous powers were shown in his works.
|The impersonal construction is present in the best manuscripts. Why the Byzantine manuscripts use "He said" rather than "it was said" is unclear.
|-
|15
|Others said, That it is Elias. And others said, That it is a prophet, or as one of the prophets.
|Others rumored that he was [[Elijah]], while others still called him a [[prophet]] like those of the [[Old Testament]].
|"The prophets" was known to the audience of the time as the OT prophets, but this should be made clear to the modern reader.
|-
|16
|But when Herod heard thereof, he said, It is John, whom I beheaded: he is risen from the dead.
|Herod succumbed to the rumors and opined, "He is John, who I had murdered, back from the dead."
|
|-
|17
|For Herod himself had sent forth and laid hold upon John, and bound him in prison for Herodias' sake, his brother Philip's wife: for he had married her.
|For it had been Herod who had sent his men to capture and imprison John on account of his brother Philip's wife, Herodias, who he had married.
|
|-
|18
|For John had said unto Herod, It is not lawful for thee to have thy brother's wife.
|John used to tel Herod, "It is against the law for you to marry your brother's wife."
|
|-
|19
|Therefore Herodias had a quarrel against him, and would have killed him; but she could not:
|And so Herodias was hostile to John, and she would have killed him had she been able.
|
|-
|20
|For Herod feared John, knowing that he was a just man and an holy, and observed him; and when he heard him, he did many things, and heard him gladly.
|Herod actually was afraid of John, realizing that he was a just and holy man, and followed John's preaching closely. Herod couldn't always understand what John said, but he was glad to listen.
|The better manuscripts are necessary to clarify the meaning.
|-
|21
|And when a convenient day was come, that Herod on his birthday made a supper to his lords, high captains, and chief estates of Galilee;
|So Herodias waited for her opportunity, which came on Herod's birthday when he had a feast for his noblemen, ranking army officers, and high-ranking officials in Galilee.
|The Greek word '''χιλιαρχος''' (''chiliarchos'') means literally "leader of a thousand," therefore a Roman tribune or officer of similar rank in another army.
|-
|22
|And when the daughter of the said Herodias came in, and danced, and pleased Herod and them that sat with him, the king said unto the damsel, Ask of me whatsoever thou wilt, and I will give it thee.
|Herodias's daughter entered the room and danced, so pleasing Herod and his guests that the king exclaimed to the little girl, "Ask me whatever you like, and I will grant it!"
|The Greek '''κορασιον''' is typically translated simply as "girl" or "damsel",<ref>See talk page.</ref> and in fact means a girl who is not even a teen-ager.<ref>Definition of '''κορασιον''' in the Oxford Pocket Greek-English Dictionary</ref> The spectacle of a pre-adolescent girl dancing lewdly in front of a bunch of leering adult men ought to convince anyone of the immoral overtones of this scene.
|-
|23
|And he sware unto her, Whatsoever thou shalt ask of me, I will give it thee, unto the half of my kingdom.
|And he swore to her, "I will give you whatever you want from me, up to half of my kingdom."
|
|-
|24
|And she went forth, and said unto her mother, What shall I ask? And she said, The head of John the Baptist.
|She went to ask her mother, "What should I ask for?" Her mother replied, "The head of John the Baptist."
|The use of quotes makes the phrase easier to understand.
|-
|25
|And she came in straightway with haste unto the king, and asked, saying, I will that thou give me by and by in a charger the head of John the Baptist.
|So she returned quickly to the tetrarch and responded, "I want John the Baptist's head on a platter."
|Herod Antipas' title was, of course, Tetrarch of Galilee. The Greek word rendered "charger" is actually a large platter.
|-
|26
|And the king was exceeding sorry; yet for his oath's sake, and for their sakes which sat with him, he would not reject her.
|Herod was very sorry. But because he had taken an oath and faced embarrassment in front of his guests if he declined, he complied.
|
|-
|27
|And immediately the king sent an executioner, and commanded his head to be brought: and he went and beheaded him in the prison,
|The king immediately sent an executioner, ordering him to bring John the Baptist's head. The executioner went to the prison and beheaded him.
|
|-
|28
|And brought his head in a charger, and gave it to the damsel: and the damsel gave it to her mother.
|The executioner brought the head on a platter and gave it to the little girl, who gave it to her mother.
|See notes to verse 22 above.
|-
|29
|And when his disciples heard of it, they came and took up his corpse, and laid it in a tomb.
|When John's students heard what had happened, they came and claimed his body and placed it in a tomb.
|
|-
|30
|And the apostles gathered themselves together unto Jesus, and told him all things, both what they had done, and what they had taught.
|The Apostles gathered around Jesus and told him about all the things they had done and what they had taught.
|
|-
|31
|And he said unto them, Come ye yourselves apart into a desert place, and rest a while: for there were many coming and going, and they had no leisure so much as to eat.
|Jesus told them, "Come with me privately to a desert place and rest". Because there were so many people coming and going, the apostles had not even had time to eat.
|The land was "desert" all around, but the use of "desert place" becomes appropriate in view of what happens next.
|-
|32
|And they departed into a desert place by ship privately.
|They sailed in a boat to a desert place to meet in private.
|
|-
|33
|And the people saw them departing, and many knew him, and ran afoot thither out of all cities, and outwent them, and came together unto him.
|When people saw them leaving, many of them recognized Jesus, so they hurried from their cities and got there before Jesus and the apostles did. The people crowded around Jesus when he arrived.
|
|-
|34
|And Jesus, when he came out, saw much people, and was moved with compassion toward them, because they were as sheep not having a shepherd: and he began to teach them many things.
|When Jesus got out of the boat He saw the large crowd of people, and felt sorry for them, because they reminded Him of a flock of sheep without a shepherd. So He started to teach them many things.
|
|-
|35
|And when the day was now far spent, his disciples came unto him, and said, This is a desert place, and now the time is far passed:
|But when the day was nearly over, His students approached Jesus and said, "We're in the middle of nowhere and it is going to get dark.
|quotation continues to next verse; it must have been "getting dark" yet so the phrasing is this way
|-
|36
|Send them away, that they may go into the country round about, and into the villages, and buy themselves bread: for they have nothing to eat.
|"Send this crowd into the surrounding villages in order to buy themselves bread to eat."
|
|-
|37
|He answered and said unto them, Give ye them to eat. And they say unto him, Shall we go and buy two hundred pennyworth of bread, and give them to eat?
|Jesus replied "You should give them something to eat," and the students asked Him, "Should we go and spend two hundred shillings and buy some bread for them to eat?"
|The "shilling" is the Roman ''denarius'', which in fact was a day's wages for most men in the period.
|-
|38
|He saith unto them, How many loaves have ye? go and see. And when they knew, they say, Five, and two fishes.
|Jesus answered, "How many loaves do you have? Go check." After the students found out, they told him that they had five loaves of bread and two fish.
|
|-
|39
|And he commanded them to make all sit down by companies upon the green grass.
|Jesus told them to have everyone sit in groups on the grass.
|
|-
|40
|And they sat down in ranks, by hundreds, and by fifties.
|After they did, everyone sat down in long rows, of fifty or a hundred people.
|
|-
|41
|And when he had taken the five loaves and the two fishes, he looked up to heaven, and blessed, and brake the loaves, and gave them to his disciples to set before them; and the two fishes divided he among them all.
|When Jesus had the five loaves and two fish, he looked to heaven, blessed the food, and broke the loaves. He gave them to His students to feed the people, and split the two fish among everyone.
|
|-
|42
|And they did all eat, and were filled.
|After everyone was finished eating, they were all full.
|
|-
|43
|And they took up twelve baskets full of the fragments, and of the fishes.
|The students picked up twelve small baskets full of crumbs and the leftovers of fish.
|
|-
|44
|And they that did eat of the loaves were about five thousand men.
|Five thousand men had filled their stomachs on those two loaves of bread and five fish.
|
|-
|45
|And straightway he constrained his disciples to get into the ship, and to go to the other side before unto Bethsaida, while he sent away the people.
|Then Jesus had his students board their boat, to go to Bethsaida ahead of him, while he bid the people farewell.
|
|-
|46
|And when he had sent them away, he departed into a mountain to pray.
|After he sent the people away, he went to a mountain to pray.
|
|-
|47
|And when even was come, the ship was in the midst of the sea, and he alone on the land.
|In the evening, the students' boat was in the middle of the lake, and he remained on the land alone.
|
|-
|48
|And he saw them toiling in rowing; for the wind was contrary unto them: and about the fourth watch of the night he cometh unto them, walking upon the sea, and would have passed by them.
|He saw them rowing hard, since they were traveling into the wind: about the fourth watch of the night, he walked on the surface of the lake and came to the boat, nearly passing it.
|"Fourth watch of the night" means between 3 AM and 6 AM.<ref>http://chestofbooks.com/reference/Facts-For-Everybody/Roman-Division-Of-Time.html</ref>
|-
|49
|But when they saw him walking upon the sea, they supposed it had been a spirit, and cried out:
|But when they saw him walking on water, they thought it must have been a ghost, and cried out.
|
|-
|50
|For they all saw him, and were troubled. And immediately he talked with them, and saith unto them, Be of good cheer: it is I; be not afraid.
|They all saw Him, and were terrified. He spoke to them right away, and said, "Fear not, for I am. Do not be afraid."
|The "I am" is what the Greek says, and it mirrors Exodus 3:14 (God speaking from the burning bush) and John 8:58 (affirming Jesus's divinity).
|-
|51
|And he went up unto them into the ship; and the wind ceased: and they were sore amazed in themselves beyond measure, and wondered.
|He boarded the ship and the wind died down: they were very much amazed.
|The best manuscripts do not have the additional Greek word '''θαυμαζω'''.
|-
|52
|For they considered not the miracle of the loaves: for their heart was hardened.
|They had not understood the miracle of the loaves, because they had not opened their minds.
|The literal Greek phrase reads, "their heart was stubborn." The implication is simply that they were not yet ready to believe what they had seen.
|-
|53
|And when they had passed over, they came into the land of Gennesaret, and drew to the shore.
|After they crossed the lake, they came to the land of Gennesaret and pulled up to the shore.
|
|-
|54
|And when they were come out of the ship, straightway they knew him,
|When they had come off the boat, everyone immediately recognized Jesus.
|
|-
|55
|And ran through that whole region round about, and began to carry about in beds those that were sick, where they heard he was.
|They ran throughout the nearby area and carried all the sick people, in beds, to the place where Jesus was said to be.
|
|-
|56
|And whithersoever he entered, into villages, or cities, or country, they laid the sick in the streets, and besought him that they might touch if it were but the border of his garment: and as many as touched him were made whole.
|Wherever he went - villages, cities, or the countryside - people laid the sick in the streets, and begged Jesus to let them touch him, even just the edge of his coat. Everyone who touched him was healed.
|
|}

==Chapter 7==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|Then came together unto him the Pharisees, and certain of the scribes, which came from Jerusalem.
|Jesus was approached by the Pharisees, and some of the scribes, who came from [[Jerusalem]].
|"who" rather than "which"; a rare flaw in the style of the [[KJV]] is its use of "which" and "that" to refer to persons
|-
|2
|And when they saw some of his disciples eat bread with defiled, that is to say, with unwashen, hands, they found fault.
|They observed several of His students eating bread with ritually unclean, i.e., unwashed, hands, and used that to criticize Jesus.
|The Greek word used is '''κοινος''' (''koinos''), meaning "common." In fact the Pharisees suggested that hands that had not been ceremonially washed were ritually unclean, and chose an elitist metaphor ("common") to make their point.
|-
|3
|For the Pharisees, and all the Jews, except they wash their hands oft, eat not, holding the tradition of the elders.
|The reason for this was that the Pharisees, along with all the other Jews, had a tradition never to eat unless they had washed their hands.
|
|-
|4
|And when they come from the market, except they wash, they eat not. And many other things there be, which they have received to hold, as the washing of cups, and pots, brasen vessels, and of tables.
|When they came from the public square, they did not eat unless they had washed first. They retained many other traditions, such as the washing of cups, pots, kettles, and tables.
|This is a small sample of the many ways in which the Pharisees sought to over-regulate and micro-manage Jewish life.
|-
|5
|Then the Pharisees and scribes asked him, Why walk not thy disciples according to the tradition of the elders, but eat bread with unwashen hands?
|Then the Pharisees and the scribes asked Jesus, "Why don't your students follow the traditions of the elders, instead of eating bread with unwashed hands?"
|Again, the Pharisees use tradition as regulation, a regulation to which they give the force of written law.
|-
|6
|He answered and said unto them, Well hath Esaias prophesied of you hypocrites, as it is written, This people honoureth me with their lips, but their heart is far from me.
|He responded to them, "[[Isaiah]] had you hypocrites dead to rights, when he wrote: 'These people speak respectful words to Me, by their hearts are not with Me.
|
|-
|7
|Howbeit in vain do they worship me, teaching for doctrines the commandments of men.
|They worship Me in vain, and their teachings are nothing more than rules made by men.'
|
|-
|8
|For laying aside the commandment of God, ye hold the tradition of men, as the washing of pots and cups: and many other such like things ye do.
|After turning away from the law of God, you cling to the rules of mere men.
|The Byzantine manuscripts add the details about the cup and pot-washing regulations, but those are probably redundant interpolations.
|-
|9
|And he said unto them, Full well ye reject the commandment of God, that ye may keep your own tradition.
|Isaiah also told them, 'You turn your backs on the commandment of God, in order to cling to your own customs.'
|Clarify the reference to Isaiah, which is ambiguous in most translations.
|-
|10
|For Moses said, Honour thy father and thy mother; and, Whoso curseth father or mother, let him die the death:
|For example: Moses said, 'Honor your father and mother; and whoever curses his father or mother should receive the death penalty';
|should outer quotations be added? Use the "death penalty"
|-
|11
|But ye say, If a man shall say to his father or mother, It is Corban, that is to say, a gift, by whatsoever thou mightest be profited by me; he shall be free.
|But you allow a man to say to his father or mother, 'Whatever help I might have given you was instead given to God as a temple offering,'
|difficult to translate; more improvement welcome; issue of outside quotations remains; Corban replaced by "temple offering"
|-
|12
|And ye suffer him no more to do ought for his father or his mother;
|and excused him from helping his father or mother any further.
|The Greek phrase means "permit not to do" rather than "not permit to do." Thus, "excuse" is correct.
|-
|13
|Making the word of God of none effect through your tradition, which ye have delivered: and many such like things do ye.
|"You have made God's word and law useless with your tradition of revision, and many other actions like it."
|
|-
|14
|And when he had called all the people unto him, he said unto them, Hearken unto me every one of you, and understand:
|When Jesus had called the people together around him, he said, "Listen to me, each of you, and know the truth."
|
|-
|15
|There is nothing from without a man, that entering into him can defile him: but the things which come out of him, those are they that defile the man.
|"Nothing outside a man can enter him and corrupt him. Instead, that which comes from within can corrupt him."
|Interesting as this is also a doctrine in Plato (see the apology). Was he inspired by God, or perhaps did Jesus know earlier doctrines?
|-
|16
|If any man have ears to hear, let him hear.
|"So if anyone wishes to know the truth, let him listen."
|"ears to hear" denotes the open minded listener
|-
|17
|And when he was entered into the house from the people, his disciples asked him concerning the parable.
|Afterward, when he had left the people and entered the house, His students asked Him about the parable.
|
|-
|18
|And he saith unto them, Are ye so without understanding also? Do ye not perceive, that whatsoever thing from without entereth into the man, it cannot defile him;
|To this he responded, "Are you also so ignorant? Don't you see that anything which enters a man from outside cannot corrupt him,"
|
|-
|19
|Because it entereth not into his heart, but into the belly, and goeth out into the draught, purging all meats?
|"Because it enters his stomach, not his heart, and then is eliminated?"
|Literally, "gets thrown down the toilet."
|-
|20
|And he said, That which cometh out of the man, that defileth the man.
|To this he added, "Anything that comes out of a man, it is that which corrupts him."
|
|-
|21
|For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders,
|"Because, from inside of the heart come evil thoughts, adultery, fornication, murder,"
|
|-
|22
|Thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness:
|"theft, covetousness, wickedness, deceit, lustfulness, an evil eye, blasphemy, uncontrolled pride, and foolishness."
|
|-
|23
|All these evil things come from within, and defile the man.
|"All of these wicked things come from inside a man and corrupt him."
|
|-
|24
|And from thence he arose, and went into the borders of Tyre and Sidon, and entered into an house, and would have no man know it: but he could not be hid.
|Then He left that place, and traveled to the borders of [[Tyre]] and [[Sidon]]. He wanted to keep the place where He was staying a secret, but He had become so well-known that this was impossible.
|The Greek verb '''θελω''' (''thelo'') means "I want to do something." The "I will" construct is obsolete.
|-
|25
|For a certain woman, whose young daughter had an unclean spirit, heard of him, and came and fell at his feet:
|A woman whose daughter had been possessed by a demon heard the news of Him, came to Him and fell down before Him.
|
|-
|26
|The woman was a Greek, a Syrophenician by nation; and she besought him that he would cast forth the devil out of her daughter.
|She was Greek, a Syrophenician, and begged that he would throw the demon out of her daughter.
|
|-
|27
|But Jesus said unto her, Let the children first be filled: for it is not meet to take the children's bread, and to cast it unto the dogs.
|Jesus replied to her, "The children must first be fed, for it is wrong to take their bread and cast it among the dogs."
|Especially since [[dog]]s were scavengers in those days, at least in that region, because they were chthonic or "bad-luck" animals.
|-
|28
|And she answered and said unto him, Yes, Lord: yet the dogs under the table eat of the children's crumbs.
|To this she answered, "Yes, Lord, but the dogs under the table can eat the children's crumbs."
|
|-
|29
|And he said unto her, For this saying go thy way; the devil is gone out of thy daughter.
|So Jesus replied, "Go on your way; you have proved your faith, and the demon has been cast out of your daughter."
|
|-
|30
|And when she was come to her house, she found the devil gone out, and her daughter laid upon the bed.
|When she returned to her home, she found that her daughter was lying upon her bed and Satan had left her.
|
|-
|31
|And again, departing from the coasts of Tyre and Sidon, he came unto the sea of Galilee, through the midst of the coasts of Decapolis.
|Leaving the coasts of Tyre and Sidon, Jesus reached Lake Tiberias, among the coasts of Decapolis.
|Sea->lake as per previous instances
|-
|32
|And they bring unto him one that was deaf, and had an impediment in his speech; and they beseech him to put his hand upon him.
|The people brought him a deaf man with a speech impediment, praying that he would lay hands upon him.
|Some deaf people do try to speak, but because they cannot hear themselves talk, their speech is sometimes difficult for a hearing person to understand.
|-
|33
|And he took him aside from the multitude, and put his fingers into his ears, and he spit, and touched his tongue;
|Jesus took him away privately from the crowd. He put his fingers into the man's ears, spit, then touched his tongue.
|
|-
|34
|And looking up to heaven, he sighed, and saith unto him, Ephphatha, that is, Be opened.
|Looking up to heaven, he sighed and said, "Ephphatha," which means "be opened."
|
|-
|35
|And straightway his ears were opened, and the string of his tongue was loosed, and he spake plain.
|The man's ears were immediately opened, and the muscles of his tongue healed, letting him speak clearly and understandably.
|
|-
|36
|And he charged them that they should tell no man: but the more he charged them, so much the more a great deal they published it;
|Jesus ordered the people not to tell this story, but the more he ordered this, the more they spread the news.
|
|-
|37
|And were beyond measure astonished, saying, He hath done all things well: he maketh both the deaf to hear, and the dumb to speak.
|They were completely blown away, and said, "He has wielded great power in all things. He makes the deaf hear and the dumb speak."
|"Done all things well" has lost its emphatic meaning
|}

==Chapter 8==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|In those days the multitude being very great, and having nothing to eat, Jesus called his disciples unto him, and saith unto them,
|The crowd that followed Jesus was enormous and had little to eat, so Jesus gathered His students and said,
|
|-
|2
|I have compassion on the multitude, because they have now been with me three days, and have nothing to eat:
|"I have great love and empathy for the people, who have been following Me for three days and now have nothing to eat."
|
|-
|3
|And if I send them away fasting to their own houses, they will faint by the way: for divers of them came from far.
|I am responsible for them, for if I send them away to their homes, they will collapse along the way, as many of them have come a great distance."
|Making the sentiment of responsibility clear.
|-
|4
|And his disciples answered him, From whence can a man satisfy these men with bread here in the wilderness?
|The students responded, "How can we feed these people bread out in the desert where food is scarce?"
|
|-
|5
|And he asked them, How many loaves have ye? And they said, Seven.
|Jesus asked them, "how many loaves do you have?" They replied, "seven."
|
|-
|6
|And he commanded the people to sit down on the ground: and he took the seven loaves, and gave thanks, and brake, and gave to his disciples to set before them; and they did set them before the people.
|So he told the crowd to sit down, and taking the seven loaves and giving thanks unto God, he broke them and gave them to His students to distribute, and they did.
|
|-
|7
|And they had a few small fishes: and he blessed, and commanded to set them also before them.
|They also had a few small fish, which he also blessed and had distributed.
|Plural "fishes" antiquated
|-
|8
|So they did eat, and were filled: and they took up of the broken meat that was left seven baskets.
|The people ate and were filled, and the students found that a surplus of seven large baskets of meat remained.
|The basket used at this feeding of the second multitude was larger than the one used at the first.
|-
|9
|And they that had eaten were about four thousand: and he sent them away.
|Four thousand people had eaten, and Jesus sent them on their way.
|
|-
|10
|And straightway he entered into a ship with his disciples, and came into the parts of Dalmanutha.
|Jesus went into a boat with the students and traveled into Dalmanutha.
|
|-
|11
|And the Pharisees came forth, and began to question with him, seeking of him a sign from heaven, tempting him.
|The Pharisees came to Him and began to try to test Him with their questions, demanding a sign from heaven.
|
|-
|12
|And he sighed deeply in his spirit, and saith, Why doth this generation seek after a sign? verily I say unto you, There shall no sign be given unto this generation.
|In his soul he sighed deeply at their lack of faith, and he replied, "Why does this generation want a sign? I'll tell you the truth: you will not be given a sign."
|
|-
|13
|And he left them, and entering into the ship again departed to the other side.
|So he left them, returned to the boat and traveled across the lake.
|
|-
|14
|Now the disciples had forgotten to take bread, neither had they in the ship with them more than one loaf.
|The students had neglected to bring bread on board, and had not so much as one loaf aboard.
|
|-
|15
|And he charged them, saying, Take heed, beware of the leaven of the Pharisees, and of the leaven of Herod.
|And Jesus warned them, "I caution you, beware of the yeast of the Pharisees and the yeast of Herod."
|"Yeast" is the modern translation of the Greek word '''ζυμης''' (''zymes'', whence "enzyme").
|-
|16
|And they reasoned among themselves, saying, It is because we have no bread.
|They discussed this among themselves and decided, "He says this because we didn't bring bread."
|
|-
|17
|And when Jesus knew it, he saith unto them, Why reason ye, because ye have no bread? perceive ye not yet, neither understand? have ye your heart yet hardened?
|And Jesus knew this and said, "Why do you think this is about bread? Do you still not perceive or understand the message? Have your minds been closed?"
|The "heart" in ancient culture was much more connected with reason, thought, and the mind than in present culture. The Greek idiom refers to stubborn refusal to believe, not deliberate rebellion.
|-
|18
|Having eyes, see ye not? and having ears, hear ye not? and do ye not remember?
|"You have eyes and ears, but do you see, hear, or even remember?"
|
|-
|19
|When I brake the five loaves among five thousand, how many baskets full of fragments took ye up? They say unto him, Twelve.
|"When I distributed the five loaves among five thousand people, how many small baskets of remainders did you collect?" "Twelve."
|
|-
|20
|And when the seven among four thousand, how many baskets full of fragments took ye up? And they said, Seven.
|"And of the seven loaves given to the four thousand, how many large baskets remained?" "Seven."
|
|-
|21
|And he said unto them, How is it that ye do not understand?
|"Why do you still not understand?"
|
|-
|22
|And he cometh to Bethsaida; and they bring a blind man unto him, and besought him to touch him.
|Jesus arrived at Bethsaida, where people brought a blind man and begged Jesus to touch him.
|
|-
|23
|And he took the blind man by the hand, and led him out of the town; and when he had spit on his eyes, and put his hands upon him, he asked him if he saw ought.
|Jesus took the hand of the blind man, and led him outside the village; Jesus spit on the man's eyes, and laid His hands upon him, asking if he could see.
|
|-
|24
|And he looked up, and said, I see men as trees, walking.
|The man looked up and declared, "I only see men that look like walking trees."
|The truth of this description of the initial perception of a blind man who suddenly sees was only confirmed nearly 2000 years later by modern ophthalmologists.
|-
|25
|After that he put his hands again upon his eyes, and made him look up: and he was restored, and saw every man clearly.
|Jesus put His hands on the blind man's eyes again, and then told him to look up. The man's sight was restored, so that he could see every man around him clearly.
|Modernizing language.
|-
|26
|And he sent him away to his house, saying, Neither go into the town, nor tell it to any in the town.
|Jesus sent him home and told him, "Do not enter the village or tell anyone there about this."
|The "or tell anyone there about this" is missing from some ancient manuscripts, but it is consistent with Jesus's concern.
|-
|27
|And Jesus went out, and his disciples, into the towns of Caesarea Philippi: and by the way he asked his disciples, saying unto them, Whom do men say that I am?
|Jesus and the students then went to the towns around Caesarea Philippi, and while walking He asked them, "Whom do men say that I am?"
|avoid emasculation of "men" as "people" or other gender neutral term
|-
|28
|And they answered, John the Baptist: but some say, Elias; and others, One of the prophets.
|The students replied, "'[[John the Baptist]].' But some say '[[Elijah]]', and others say, 'One of the [[prophets]].'"
|
|-
|29
|And he saith unto them, But whom say ye that I am? And Peter answereth and saith unto him, Thou art the Christ.
|And He asked, "Who do you say I am?" to which Peter answered, "you are Christ."
|
|-
|30
|And he charged them that they should tell no man of him.
|And He told them not to tell anyone about his true nature.
|
|-
|31
|And he began to teach them, that the Son of man must suffer many things, and be rejected of the elders, and of the chief priests, and scribes, and be killed, and after three days rise again.
|He taught them of things that must pass, that the Son of Man would suffer great trials, be rejected by the elders, the leading priests, and the scribes, and would be killed, only to rise again to life in three days time.
|
|-
|32
|And he spake that saying openly. And Peter took him, and began to rebuke him.
|He said this openly, but Peter took him aside and began to protest.
|
|-
|33
|But when he had turned about and looked on his disciples, he rebuked Peter, saying, Get thee behind me, Satan: for thou savourest not the things that be of God, but the things that be of men.
|But Jesus turned and, looking at His students, rebuffed Peter. "Begone, Satan. You aren't thinking about Godly things, but the things of men."
|
|-
|34
|And when he had called the people unto him with his disciples also, he said unto them, Whosoever will come after me, let him deny himself, and take up his cross, and follow me.
|Then calling the people to Himself and the students, Jesus said, "Anyone who wants to follow Me must lay aside all thought for himself, pick up his cross, and follow Me.
|An expression of total commitment, no turning back, and being pepared to die if necessary.
|-
|35
|For whosoever will save his life shall lose it; but whosoever shall lose his life for my sake and the gospel's, the same shall save it.
|For he who seeks to save his life will lose it, while anyone persecuted to death for the sake of myself and the gospels will be saved.
|
|-
|36
|For what shall it profit a man, if he shall gain the whole world, and lose his own soul?
|For what good is it for a man to win the whole world if he condemns his soul?
|
|-
|37
|Or what shall a man give in exchange for his soul?
|Or What will a man pay in exchange for his soul?
|
|-
|38
|Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation; of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels.
|If anyone is ashamed of Me or My teaching to this adulterous, sinful generation, I, the Son of Man will be ashamed of them when I return with the glory of My Father and His Holy Messengers."
|The word '''αγγελος''' (''angelos'') means "messenger" and described what the [[angel]]s were.
|}

[[Mark 9-16 (Translated)]]

== References ==

<references/>

[[Category:Conservative Bible]]

Plate tectonics

2011-03-27T19:50:50Z

MandersB: content

{{merge from|Continental drift}}

'''Plate tectonics''' is a geological model of the movement of [[continental plate]]s, known as [[Continental drift]], which explains how the [[Earth]] once had a [[Pangaea|single large land mass]] which broke into [[continent]]s that continued to separate, and that they still move slowly today.

== Ocean floor mapping ==

About two thirds of the Earth's surface lies beneath the oceans. Before the 19th century, the depths of the open ocean were largely a matter of speculation, and most people thought that the ocean floor was relatively flat and featureless. However, as early as the 16th century, a few intrepid navigators, by taking soundings with hand lines, found that the open ocean can differ considerably in depth, showing that the ocean floor was not as flat as generally believed. Oceanic exploration during the next centuries dramatically improved our knowledge of the ocean floor. We now know that most of the geologic processes occurring on land are linked, directly or indirectly, to the dynamics of the ocean floor.

"Modern" measurements of ocean depths greatly increased in the 19th century, when deep-sea line soundings (bathymetric surveys) were routinely made in the Atlantic and Caribbean. In 1855, a bathymetric chart published by U.S. Navy Lieutenant Matthew Maury revealed the first evidence of underwater mountains in the central Atlantic (which he called "Middle Ground"). This was later confirmed by survey ships laying the trans-Atlantic telegraph cable. Our picture of the ocean floor greatly sharpened after World War I (1914-18), when echo-sounding devices -- primitive sonar systems -- began to measure ocean depth by recording the time it took for a sound signal (commonly an electrically generated "ping") from the ship to bounce off the ocean floor and return. Time graphs of the returned signals revealed that the ocean floor was much more rugged than previously thought. Such echo-sounding measurements clearly demonstrated the continuity and roughness of the submarine mountain chain in the central Atlantic (later called the Mid-Atlantic Ridge) suggested by the earlier bathymetric measurements.

In 1947, seismologists on the U.S. research ship Atlantis found that the sediment layer on the floor of the Atlantic was much thinner than originally thought. Most scientists had previously believed that the oceans have existed for at least four billion years, so therefore the sediment layer should have been very thick. Why then was there so little accumulation of sedimentary rock and debris on the ocean floor? Their answer to this question, which came after further exploration, would prove to be vital to advancing the concept of plate tectonics.

In the 1950s, oceanic exploration greatly expanded. Data gathered by oceanographic surveys conducted by many nations led to the discovery that a great mountain range on the ocean floor virtually encircled the Earth. Called the global mid-ocean ridge, this immense submarine mountain chain -- more than 50,000 kilometers (km) long and, in places, more than 800 km across -- zig-zags between the continents, winding its way around the globe like the seam on a baseball. Rising an average of about 4,500 meters(m) above the sea floor, the mid-ocean ridge overshadows all the mountains in the United States except for [[Mount McKinley]] (Denali) in Alaska (6,194 m). Though hidden beneath the ocean surface, the global mid-ocean ridge system is the most prominent topographic feature on the surface of our planet.

== Magnetic Striping and Reversals ==

Beginning in the 1950s, scientists, using [[magnetism|magnetic]] instruments (magnetometers) adapted from airborne devices developed during [[World War II]] to detect [[submarine]]s, began recognizing odd magnetic variations across the ocean floor, showing reversals in the Earth's magnetic field over it's history. This finding, though unexpected, was not entirely surprising because it was known that basalt -- the iron-rich, volcanic rock making up the ocean floor-- contains a strongly magnetic mineral (magnetite) and can locally distort compass readings. This distortion was recognized by Icelandic mariners as early as the late 18th century. More important, because the presence of magnetite gives the basalt measurable magnetic properties, these newly discovered magnetic variations provided another means to study the deep ocean floor.

== Explanations of continental drift ==

The breaking up of one land mass into the separate continents was first proposed by the [[France|French]] [[creation scientist]] [[Antonio Snider]] in 1859,<ref name="Snider">Batten, Don, et. al., The Creation Answers Book, chapter 11: [http://creationontheweb.com/images/pdfs/cabook/chapter11.pdf What about continental drift?], p. 157, 2007</ref> who astutely observed an almost perfect match between the coastlines of western [[Africa]] and eastern [[South America]], which suggested they had once been joined. The idea was later taken up by [[Alfred Wegener]] in the 1930s."<ref name=wcd> [http://www.scientus.org/Wegener-Continental-Drift.html Wegener and Continental Drift Theory]</ref> [[Atheists]] mocked the concept for about 100 years (see [[scientific bias]]), until finally accepting its truth in the 1960s.<ref name="Snider" />

Although Snider and Wegener did not have an explanation of the cause of continental drift, the rigid discipline of [[creation science]] allied with [[Faith and science|faith and logic]] eventually enabled creation scientist to interpret [[Biblical scientific foreknowledge]] in order to explain how a relatively recent cataclysmic event caused the separation of the still-moving continents from one land mass. Genesis 1:9-10 describes how all of dry land was in one place.<ref>http://www.christiananswers.net/q-aig/aig-c001.html#1</ref> The continental drift occurring during the [[Great Flood]] when the earth was divided (Genesis 10:25).

Dr. [[John Baumgardner]], a geophysicist then with the Los Alamos National Laboratory, developed a sophisticated 3D computer model of plate tectonics, and believes that his model works best as a rapid process during the Flood.<ref>Batten, Don, et. al., [http://www.creationontheweb.com/images/pdfs/cabook/chapter11.pdf What about continental drift?] Chapter 11 of the Creation Answers Book, 2007.</ref>

The creation scientist Dr. [[Russell Humphreys]] predicted that magnetic reversals would be found with time frames of days or weeks, from having occurred during the Flood. In an example of a successful creation science prediction, scientists subsequently found magnetic reversals that had taken place over the space of 15 days.<ref>Snelling, Andrew A., [http://www.creationontheweb.com/content/view/1233/ Fossil magnetism reveals rapid reversals of the earth’s magnetic field], ''Creation'' 13(3):46–50, June 1991.</ref>

Atheistic [[science]] rejects the Biblical truth and instead applies [[liberal logic]] to concoct a [[junk science]] explanation based on the present observed rate of continental drift, which came to the tenuous conclusion that the continents that we know today were part of a single land mass about 250 million years ago. Clearly impossible because that predates [[creation]].

==References==
{{reflist|2}}
[[category:geology]]

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2011-03-27T18:42:29Z

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