Difference between revisions of "Matthew 1-9 (Translated)"

Latest revision as of 12:22, November 20, 2024

Chapter 1

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. Some were not otherwise important figures in Biblical history and therefore do not have articles of their own.
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,
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 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, 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 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, 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. "God's will" or perhaps "God's love" 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.	Her husband Joseph was a righteous man, and 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 God's will.	Joseph discovers that the cause of the pregnancy is not adultery, as he had feared. "God's will" captures the meaning well, almost as the force of logic once God decided to appear in this world.
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."	Isaiah 7:14 , 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

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 scholars came to Jerusalem from the east.	"Scholars" captures the concept better in contemporary English than "wise men" or "astrologers". They were learned men, which at that time included study of 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. While this passage is commonly taught as the revelation of Christianity to Gentiles, another interpretation is the revelation of Christ to scholars, opening the door to vast Biblical Scientific Foreknowledge.
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 scholars 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 child 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 scholars had outsmarted him. He gave orders that 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 scholars had told him.	"mocked of" is a fascinating translation by the KJV - the devil cannot withstand mockery. He doesn't like being "outsmarted" either. It is unclear how extensively Herod's massacre of the innocents was implemented. Estimates range from dozens to more than 10,000.
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

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 grasshoppers 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 God's will, and in fire.
12	Whose fan is in his hand, and he will thoroughly 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

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 God's will led Jesus into the desert to be tested by the devil.^[1]	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 διάβολος derives from the verb διαβάλλω, which literally means "to throw across." The traditional rendition, "devil," is a contraction of the Greek word. 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 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 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 answered and said, It is written, "Man does not live by bread alone, but also by every word coming from the mouth of God.^[2]	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 devil took him into the holy city, and stood him up on the pinnacle 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.	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. "	The word αγγελος literally means "messenger."
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.
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 devil took Him up to an extremely tall mountain, and showed him all the nation-states of the world and all their glory,^[3]	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.
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.
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.'"
11	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. 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.
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

Verse	King James Version	Proposed Conservative Translation	Analysis
1	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	The Greek word μαθητης means a disciple. 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,	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.	Happy are those who are not full of themselves, for the Kingdom of heaven is theirs.^[4]	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.) 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 overflowing 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.	Happy are those who are grief-stricken, for they will be comforted.^[5]
5	Blessed are the meek: for they shall inherit the earth.	Happy are the meek, for they shall inherit the earth.
6	Blessed are they which do hunger and thirst after righteousness: for they shall be filled.	Happy are they who hunger and thirst for righteousness, for they shall be satisfied.	The use of the Greek accusative case connotes persons who actively do and pursue righteousness in their daily living.
7	Blessed are the merciful: for they shall obtain mercy.	Happy are the merciful, for they shall receive mercy.
8	Blessed are the pure in heart: for they shall see God.	Happy 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.
9	Blessed are the peacemakers: for they shall be called the children of God.	Happy are the peacemakers, for they shall be called the children of God.	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.	Happy 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.	Happy 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 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 resist 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

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 seen by 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 give to the poor, don't let your left hand know what your right hand is doing,	ἐλεημοσύνη: giving to the poor, not a duty...
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.	This is The Lord's Prayer 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

Verse	King James Version	Proposed Conservative Translation
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

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 ἑκατοντάρχης, 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, "Foxes have holes, and the birds of the sky have nests, but the Son of man has no place to rest His head."
21	And another of his disciples said unto him, Lord, suffer me first to go and bury my father.	And another of His pupils said to him, "Lord, first permit me to go to bury my father."
22	But Jesus said unto him, Follow me; and let the dead bury their dead.	But Jesus told him, "Follow Me, and let the dead bury their own."
23	And when he was entered into a ship, his disciples followed him.	And when He had gone into a boat, His pupils followed Him.	This was a small fishing sloop, probably not more than fifteen feet from stem to stern.
24	And, behold, there arose a great tempest in the sea, insomuch that the ship was covered with the waves: but he was asleep.	And behold, a great storm arose on the lake, so much that the boat was swamped with the waves. But He was asleep.
25	And his disciples came to him, and awoke him, saying, Lord, save us: we perish.	And His pupils came to Him, and woke Him up, saying, "Lord, save us; we're dying!"
26	And he saith unto them, Why are ye fearful, O ye of little faith? Then he arose, and rebuked the winds and the sea; and there was a great calm.	And He said to them, "Why are you afraid, you of little faith?" Then He got up and rebuked 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

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 musicians 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.

References

↑ Alternative: Then Jesus was lead by the Holy Spirit into the desert to be tried by the devil."
↑ Alternative: "But Jesus said in answer, "Scripture says: The life of Man is not just about consuming food, but about consuming the message of God."
↑ Alternative: "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"
↑ Alternative: "Blessed are the poor in spirit, for theirs is the Kingdom of heaven."
↑ Alternative: "Blessed are the sad, for they shall be comforted."

[1] Alternative: Then Jesus was lead by the Holy Spirit into the desert to be tried by the devil."

[2] Alternative: "But Jesus said in answer, "Scripture says: The life of Man is not just about consuming food, but about consuming the message of God."

[3] Alternative: "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"

[4] Alternative: "Blessed are the poor in spirit, for theirs is the Kingdom of heaven."

[5] Alternative: "Blessed are the sad, for they shall be comforted."

[1]

[2]

[3]

[4]

[5]

Difference between revisions of "Matthew 1-9 (Translated)"

Latest revision as of 12:22, November 20, 2024

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Chapter 1

Chapter 2

Chapter 3

Chapter 4

Chapter 5

Chapter 6

Chapter 7

Chapter 8

Chapter 9

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@@ Line 4: / Line 4: @@
 |-
 !Verse
-!Original
+!King James Version
 !Proposed Conservative Translation
 !Analysis
 |-
 |1
-|βιβλος γενεσεως ιησου χριστου υιου δαβιδ υιου αβρααμ
+|<span id="1:1"></span>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
-|αβρααμ εγεννησεν τον ισαακ ισαακ δε εγεννησεν τον ιακωβ ιακωβ δε εγεννησεν τον ιουδαν και τους αδελφους αυτου
+|<span id="1:2"></span>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
-|ιουδας δε εγεννησεν τον φαρες και τον ζαρα εκ της θαμαρ φαρες δε εγεννησεν τον εσρωμ εσρωμ δε εγεννησεν τον αραμ
+|<span id="1:3"></span>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]]. Some were not otherwise important figures in Biblical history and therefore do not have articles of their own.
 |-
 |4
-|αραμ δε εγεννησεν τον αμιναδαβ αμιναδαβ δε εγεννησεν τον ναασσων ναασσων δε εγεννησεν τον σαλμων
+|<span id="1:4"></span>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
-|σαλμων δε εγεννησεν τον βοοζ εκ της ραχαβ βοοζ δε εγεννησεν τον ωβηδ εκ της ρουθ ωβηδ δε εγεννησεν τον ιεσσαι
+|<span id="1:5"></span>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
-|ιεσσαι δε εγεννησεν τον δαβιδ τον βασιλεα δαβιδ δε ο βασιλευς εγεννησεν τον σολομωντα εκ της του ουριου
+|<span id="1:6"></span>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
-|σολομων δε εγεννησεν τον ροβοαμ ροβοαμ δε εγεννησεν τον αβια αβια δε εγεννησεν τον ασα
+|<span id="1:7"></span>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
-|ασα δε εγεννησεν τον ιωσαφατ ιωσαφατ δε εγεννησεν τον ιωραμ ιωραμ δε εγεννησεν τον οζιαν
+|<span id="1:8"></span>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
-|οζιας δε εγεννησεν τον ιωαθαμ ιωαθαμ δε εγεννησεν τον αχαζ αχαζ δε εγεννησεν τον εζεκιαν
+|<span id="1:9"></span>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
-|εζεκιας δε εγεννησεν τον μανασση μανασσης δε εγεννησεν τον αμων αμων δε εγεννησεν τον ιωσιαν
+|<span id="1:10"></span>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
-|ιωσιας δε εγεννησεν τον ιεχονιαν και τους αδελφους αυτου επι της μετοικεσιας βαβυλωνος
+|<span id="1:11"></span>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
-|μετα δε την μετοικεσιαν βαβυλωνος ιεχονιας εγεννησεν τον σαλαθιηλ σαλαθιηλ δε εγεννησεν τον ζοροβαβελ
+|<span id="1:12"></span>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
-|ζοροβαβελ δε εγεννησεν τον αβιουδ αβιουδ δε εγεννησεν τον ελιακειμ ελιακειμ δε εγεννησεν τον αζωρ
+|<span id="1:13"></span>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
-|αζωρ δε εγεννησεν τον σαδωκ σαδωκ δε εγεννησεν τον αχειμ αχειμ δε εγεννησεν τον ελιουδ
+|<span id="1:14"></span>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
-|ελιουδ δε εγεννησεν τον ελεαζαρ ελεαζαρ δε εγεννησεν τον ματθαν ματθαν δε εγεννησεν τον ιακωβ
+|<span id="1:15"></span>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
-|ιακωβ δε εγεννησεν τον ιωσηφ τον ανδρα μαριας εξ ης εγεννηθη ιησους ο λεγομενος χριστος
+|<span id="1:16"></span>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
-|πασαι ουν αι γενεαι απο αβρααμ εως δαβιδ γενεαι δεκατεσσαρες και απο δαβιδ εως της μετοικεσιας βαβυλωνος γενεαι δεκατεσσαρες και απο της μετοικεσιας βαβυλωνος εως του χριστου γενεαι δεκατεσσαρες
+|<span id="1:17"></span>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
-|του δε ιησου χριστου η γεννησις ουτως ην μνηστευθεισης γαρ της μητρος αυτου μαριας τω ιωσηφ πριν η συνελθειν αυτους ευρεθη εν γαστρι εχουσα εκ πνευματος αγιου
+|<span id="1:18"></span>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. "God's will" or perhaps "God's love" is descriptive of the function of this Entity.
 |-
 |19
-|ιωσηφ δε ο ανηρ αυτης δικαιος ων και μη θελων αυτην παραδειγματισαι εβουληθη λαθρα απολυσαι αυτην
+|<span id="1:19"></span>Then Joseph her husband, being a just man, and not willing to make her a publick example, was minded to put her away privily.
-|
+|Her husband Joseph was a righteous man, and 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
-|ταυτα δε αυτου ενθυμηθεντος ιδου αγγελος κυριου κατ οναρ εφανη αυτω λεγων ιωσηφ υιος δαβιδ μη φοβηθης παραλαβειν μαριαμ την γυναικα σου το γαρ εν αυτη γεννηθεν εκ πνευματος εστιν αγιου
+|<span id="1:20"></span>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 God's will.
-|
+|Joseph discovers that the cause of the pregnancy is ''not'' adultery, as he had feared.  "God's will" captures the meaning well, almost as the force of logic once God decided to appear in this world.
 |-
 |21
-|τεξεται δε υιον και καλεσεις το ονομα αυτου ιησουν αυτος γαρ σωσει τον λαον αυτου απο των αμαρτιων αυτων
+|<span id="1:21"></span>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
-|τουτο δε ολον γεγονεν ινα πληρωθη το ρηθεν υπο του κυριου δια του προφητου λεγοντος
+|<span id="1:22"></span>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
-|ιδου η παρθενος εν γαστρι εξει και τεξεται υιον και καλεσουσιν το ονομα αυτου εμμανουηλ ο εστιν μεθερμηνευομενον μεθ ημων ο θεος
+|<span id="1:23"></span>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
-|διεγερθεις δε ο ιωσηφ απο του υπνου εποιησεν ως προσεταξεν αυτω ο αγγελος κυριου και παρελαβεν την γυναικα αυτου
+|<span id="1:24"></span>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
-|και ουκ εγινωσκεν αυτην εως ου ετεκεν τον υιον αυτης τον πρωτοτοκον και εκαλεσεν το ονομα αυτου ιησουν
+|<span id="1:25"></span>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 ==
@@ Line 139: / Line 141: @@
 |-
 !Verse
-!Original
+!King James Version
 !Proposed Conservative Translation
 !Analysis
 |-
 |1
-|του δε ιησου γεννηθεντος εν βηθλεεμ της ιουδαιας εν ημεραις ηρωδου του βασιλεως ιδου μαγοι απο ανατολων παρεγενοντο εις ιεροσολυμα
+|<span id="2:1"></span>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 scholars came to [[Jerusalem]] from the east.
+|"Scholars" captures the concept better in contemporary English than "wise men" or "astrologers".  They were learned men, which at that time included study of [[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.
+<br>While this passage is commonly taught as the revelation of Christianity to Gentiles, another interpretation is the revelation of Christ to scholars, opening the door to vast [[Biblical Scientific Foreknowledge]].
 |-
 |2
-|λεγοντες που εστιν ο τεχθεις βασιλευς των ιουδαιων ειδομεν γαρ αυτου τον αστερα εν τη ανατολη και ηλθομεν προσκυνησαι αυτω
+|<span id="2:2"></span>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
-|ακουσας δε ηρωδης ο βασιλευς εταραχθη και πασα ιεροσολυμα μετ αυτου
+|<span id="2:3"></span>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
-|και συναγαγων παντας τους αρχιερεις και γραμματεις του λαου επυνθανετο παρ αυτων που ο χριστος γενναται
+|<span id="2:4"></span>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
-|οι δε ειπον αυτω εν βηθλεεμ της ιουδαιας ουτως γαρ γεγραπται δια του προφητου
+|<span id="2:5"></span>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
-|και συ βηθλεεμ γη ιουδα ουδαμως ελαχιστη ει εν τοις ηγεμοσιν ιουδα εκ σου γαρ εξελευσεται ηγουμενος οστις ποιμανει τον λαον μου τον ισραηλ
+|<span id="2:6"></span>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
-|τοτε ηρωδης λαθρα καλεσας τους μαγους ηκριβωσεν παρ αυτων τον χρονον του φαινομενου αστερος
+|<span id="2:7"></span>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 scholars and carefully asked them when the star would appear which would announce Christ's birth.
 |
 |-
 |8
-|και πεμψας αυτους εις βηθλεεμ ειπεν πορευθεντες ακριβως εξετασατε περι του παιδιου επαν δε ευρητε απαγγειλατε μοι οπως καγω ελθων προσκυνησω αυτω
+|<span id="2:8"></span>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
-|οι δε ακουσαντες του βασιλεως επορευθησαν και ιδου ο αστηρ ον ειδον εν τη ανατολη προηγεν αυτους εως ελθων εστη επανω ου ην το παιδιον
+|<span id="2:9"></span>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
-|ιδοντες δε τον αστερα εχαρησαν χαραν μεγαλην σφοδρα
+|<span id="2:10"></span>When they saw the star, they rejoiced with exceeding great joy.
+|When they saw the star, they felt the greatest joy.
 |
 |-
 |11
-|και ελθοντες εις την οικιαν ευρον το παιδιον μετα μαριας της μητρος αυτου και πεσοντες προσεκυνησαν αυτω και ανοιξαντες τους θησαυρους αυτων προσηνεγκαν αυτω δωρα χρυσον και λιβανον και σμυρναν
+|<span id="2:11"></span>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 child 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
-|και χρηματισθεντες κατ οναρ μη ανακαμψαι προς ηρωδην δι αλλης οδου ανεχωρησαν εις την χωραν αυτων
+|<span id="2:12"></span>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
-|αναχωρησαντων δε αυτων ιδου αγγελος κυριου φαινεται κατ οναρ τω ιωσηφ λεγων εγερθεις παραλαβε το παιδιον και την μητερα αυτου και φευγε εις αιγυπτον και ισθι εκει εως αν ειπω σοι μελλει γαρ ηρωδης ζητειν το παιδιον του απολεσαι αυτο
+|<span id="2:13"></span>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
-|ο δε εγερθεις παρελαβεν το παιδιον και την μητερα αυτου νυκτος και ανεχωρησεν εις αιγυπτον
+|<span id="2:14"></span>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
-|και ην εκει εως της τελευτης ηρωδου ινα πληρωθη το ρηθεν υπο του κυριου δια του προφητου λεγοντος εξ αιγυπτου εκαλεσα τον υιον μου
+|<span id="2:15"></span>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
-|τοτε ηρωδης ιδων οτι ενεπαιχθη υπο των μαγων εθυμωθη λιαν και αποστειλας ανειλεν παντας τους παιδας τους εν βηθλεεμ και εν πασιν τοις οριοις αυτης απο διετους και κατωτερω κατα τον χρονον ον ηκριβωσεν παρα των μαγων
+|<span id="2:16"></span>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 scholars had outsmarted him.  He gave orders that 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 scholars had told him.
+|"mocked of" is a fascinating translation by the [[KJV]] -  the [[devil]] cannot withstand mockery.  He doesn't like being "outsmarted" either.
+<br>It is unclear how extensively Herod's massacre of the innocents was implemented.  Estimates range from dozens to more than 10,000.
 |-
 |17
-|τοτε επληρωθη το ρηθεν υπο ιερεμιου του προφητου λεγοντος
+|<span id="2:17"></span>Then was fulfilled that which was spoken by Jeremy the prophet, saying,
+|This is how the prophecy of Jeremy was fulfilled, which said,
 |
 |-
 |18
-|φωνη εν ραμα ηκουσθη θρηνος και κλαυθμος και οδυρμος πολυς ραχηλ κλαιουσα τα τεκνα αυτης και ουκ ηθελεν παρακληθηναι οτι ουκ εισιν
+|<span id="2:18"></span>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
-|τελευτησαντος δε του ηρωδου ιδου αγγελος κυριου κατ οναρ φαινεται τω ιωσηφ εν αιγυπτω
+|<span id="2:19"></span>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
-|λεγων εγερθεις παραλαβε το παιδιον και την μητερα αυτου και πορευου εις γην ισραηλ τεθνηκασιν γαρ οι ζητουντες την ψυχην του παιδιου
+|<span id="2:20"></span>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
-|ο δε εγερθεις παρελαβεν το παιδιον και την μητερα αυτου και ηλθεν εις γην ισραηλ
+|<span id="2:21"></span>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
-|ακουσας δε οτι αρχελαος βασιλευει επι της ιουδαιας αντι ηρωδου του πατρος αυτου εφοβηθη εκει απελθειν χρηματισθεις δε κατ οναρ ανεχωρησεν εις τα μερη της γαλιλαιας
+|<span id="2:22"></span>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
-|και ελθων κατωκησεν εις πολιν λεγομενην ναζαρετ οπως πληρωθη το ρηθεν δια των προφητων οτι ναζωραιος κληθησεται
+|<span id="2:23"></span>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."
 |
 |}
@@ Line 242: / Line 270: @@
 |-
 !Verse
-!Original
+!King James Version
 !Proposed Conservative Translation
 !Analysis
 |-
 |1
-|εν δε ταις ημεραις εκειναις παραγινεται ιωαννης ο βαπτιστης κηρυσσων εν τη ερημω της ιουδαιας
+|<span id="3:1"></span>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
-|και λεγων μετανοειτε ηγγικεν γαρ η βασιλεια των ουρανων
+|<span id="3:2"></span>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
-|ουτος γαρ εστιν ο ρηθεις υπο ησαιου του προφητου λεγοντος φωνη βοωντος εν τη ερημω ετοιμασατε την οδον κυριου ευθειας ποιειτε τας τριβους αυτου
+|<span id="3:3"></span>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
-|αυτος δε ο ιωαννης ειχεν το ενδυμα αυτου απο τριχων καμηλου και ζωνην δερματινην περι την οσφυν αυτου η δε τροφη αυτου ην ακριδες και μελι αγριον
+|<span id="3:4"></span>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
-|τοτε εξεπορευετο προς αυτον ιεροσολυμα και πασα η ιουδαια και πασα η περιχωρος του ιορδανου
+|<span id="3:5"></span>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
-|και εβαπτιζοντο εν τω ιορδανη υπ αυτου εξομολογουμενοι τας αμαρτιας αυτων
+|<span id="3:6"></span>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
-|ιδων δε πολλους των φαρισαιων και σαδδουκαιων ερχομενους επι το βαπτισμα αυτου ειπεν αυτοις γεννηματα εχιδνων τις υπεδειξεν υμιν φυγειν απο της μελλουσης οργης
+|<span id="3:7"></span>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
-|ποιησατε ουν καρπους αξιους της μετανοιας
+|<span id="3:8"></span>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
-|και μη δοξητε λεγειν εν εαυτοις πατερα εχομεν τον αβρααμ λεγω γαρ υμιν οτι δυναται ο θεος εκ των λιθων τουτων εγειραι τεκνα τω αβρααμ
+|<span id="3:9"></span>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
-|ηδη δε και η αξινη προς την ριζαν των δενδρων κειται παν ουν δενδρον μη ποιουν καρπον καλον εκκοπτεται και εις πυρ βαλλεται
+|<span id="3:10"></span>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
-|εγω μεν βαπτιζω υμας εν υδατι εις μετανοιαν ο δε οπισω μου ερχομενος ισχυροτερος μου εστιν ου ουκ ειμι ικανος τα υποδηματα βαστασαι αυτος υμας βαπτισει εν πνευματι αγιω και πυρι
+|<span id="3:11"></span>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 God's will, and in fire.
 |
 |-
 |12
-|ου το πτυον εν τη χειρι αυτου και διακαθαριει την αλωνα αυτου και συναξει τον σιτον αυτου εις την αποθηκην το δε αχυρον κατακαυσει πυρι ασβεστω
+|<span id="3:12"></span>Whose fan is in his hand, and he will thoroughly 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
-|τοτε παραγινεται ο ιησους απο της γαλιλαιας επι τον ιορδανην προς τον ιωαννην του βαπτισθηναι υπ αυτου
+|<span id="3:13"></span>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
-|ο δε ιωαννης διεκωλυεν αυτον λεγων εγω χρειαν εχω υπο σου βαπτισθηναι και συ ερχη προς με
+|<span id="3:14"></span>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
-|αποκριθεις δε ο ιησους ειπεν προς αυτον αφες αρτι ουτως γαρ πρεπον εστιν ημιν πληρωσαι πασαν δικαιοσυνην τοτε αφιησιν αυτον
+|<span id="3:15"></span>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
-|και βαπτισθεις ο ιησους ανεβη ευθυς απο του υδατος και ιδου ανεωχθησαν αυτω οι ουρανοι και ειδεν το πνευμα του θεου καταβαινον ωσει περιστεραν και ερχομενον επ αυτον
+|<span id="3:16"></span>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
-|και ιδου φωνη εκ των ουρανων λεγουσα ουτος εστιν ο υιος μου ο αγαπητος εν ω ευδοκησα
+|<span id="3:17"></span>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 ==
@@ Line 322: / Line 368: @@
 |-
 !Verse
-!Original
+!King James Version
 !Proposed Conservative Translation
 !Analysis
 |-
 |1
-|τοτε ο ιησους ανηχθη εις την ερημον υπο του πνευματος πειρασθηναι υπο του διαβολου
+|<span id="4:1"></span>Then was Jesus led up of the Spirit into the wilderness to be tempted of the devil.
-|
+|Then God's will led Jesus into the desert to be tested by the devil.<ref>Alternative:
+Then Jesus was lead by the Holy Spirit into the desert to be tried by the devil."</ref>
+|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 '''διάβολος''' derives from the verb '''διαβάλλω''', which literally means "to throw across." The traditional rendition, "devil," is a contraction of the Greek word.
+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
-|και νηστευσας ημερας τεσσαρακοντα και νυκτας τεσσαρακοντα υστερον επεινασεν
+|<span id="4:2"></span>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
-|και προσελθων αυτω ο πειραζων ειπεν ει υιος ει του θεου ειπε ινα οι λιθοι ουτοι αρτοι γενωνται
+|<span id="4:3"></span>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
-|ο δε αποκριθεις ειπεν γεγραπται ουκ επ αρτω μονω ζησεται ανθρωπος αλλ επι παντι ρηματι εκπορευομενω δια στοματος θεου
+|<span id="4:4"></span>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.<ref>Alternative: "But Jesus said in answer, "Scripture says: The life of Man is not just about consuming food, but about consuming the message of God."</ref>
+|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
-|τοτε παραλαμβανει αυτον ο διαβολος εις την αγιαν πολιν και ιστησιν αυτον επι το πτερυγιον του ιερου
+|<span id="4:5"></span>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 stood him up on the pinnacle of the [[Temple of Jerusalem|Temple]].
 |
 |-
 |6
-|και λεγει αυτω ει υιος ει του θεου βαλε σεαυτον κατω γεγραπται γαρ οτι τοις αγγελοις αυτου εντελειται περι σου και επι χειρων αρουσιν σε μηποτε προσκοψης προς λιθον τον ποδα σου
+|<span id="4:6"></span>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. "
+|The word '''αγγελος''' literally means "messenger."
 |-
 |7
-|εφη αυτω ο ιησους παλιν γεγραπται ουκ εκπειρασεις κυριον τον θεον σου
+|<span id="4:7"></span>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.
 |-
 |8
-|παλιν παραλαμβανει αυτον ο διαβολος εις ορος υψηλον λιαν και δεικνυσιν αυτω πασας τας βασιλειας του κοσμου και την δοξαν αυτων
+|<span id="4:8"></span>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 devil took Him up to an extremely tall mountain, and showed him all the nation-states of the world and ''all'' their glory,<ref>Alternative: "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"</ref>
+|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.
 |-
 |9
-|και λεγει αυτω ταυτα παντα σοι δωσω εαν πεσων προσκυνησης μοι
+|<span id="4:9"></span>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.
 |-
 |10
-|τοτε λεγει αυτω ο ιησους υπαγε σατανα γεγραπται γαρ κυριον τον θεον σου προσκυνησεις και αυτω μονω λατρευσεις
+|<span id="4:10"></span>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.'"
 |
 |-
 |11
-|τοτε αφιησιν αυτον ο διαβολος και ιδου αγγελοι προσηλθον και διηκονουν αυτω
+|<span id="4:11"></span>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.
+<br>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]]''.
 |-
 |12
-|ακουσας δε ο ιησους οτι ιωαννης παρεδοθη ανεχωρησεν εις την γαλιλαιαν
+|<span id="4:12"></span>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
-|και καταλιπων την ναζαρετ ελθων κατωκησεν εις καπερναουμ την παραθαλασσιαν εν οριοις ζαβουλων και νεφθαλειμ
+|<span id="4:13"></span>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
+|14
-|ινα πληρωθη το ρηθεν δια ησαιου του προφητου λεγοντος
+|<span id="4:14"></span>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
+|15
-|γη ζαβουλων και γη νεφθαλειμ οδον θαλασσης περαν του ιορδανου γαλιλαια των εθνων
+|<span id="4:15"></span>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
+|16
-|ο λαος ο καθημενος εν σκοτει ειδε φως μεγα και τοις καθημενοις εν χωρα και σκια θανατου φως ανετειλεν αυτοις
+|<span id="4:16"></span>"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
+|17
-|απο τοτε ηρξατο ο ιησους κηρυσσειν και λεγειν μετανοειτε ηγγικεν γαρ η βασιλεια των ουρανων
+|<span id="4:17"></span>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
+|18
-|περιπατων δε ο ιησους παρα την θαλασσαν της γαλιλαιας ειδεν δυο αδελφους σιμωνα τον λεγομενον πετρον και ανδρεαν τον αδελφον αυτου βαλλοντας αμφιβληστρον εις την θαλασσαν ησαν γαρ αλιεις
+|<span id="4:18"></span>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
+|19
-|και λεγει αυτοις δευτε οπισω μου και ποιησω υμας αλιεις ανθρωπων
+|<span id="4:19"></span>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
+|20
-|οι δε ευθεως αφεντες τα δικτυα ηκολουθησαν αυτω
+|<span id="4:20"></span>And they straightway left their nets, and followed him.
+|And immediately they left their fishing nets behind and followed Him.
 |
 |-
-|    21
+|21
-|και προβας εκειθεν ειδεν αλλους δυο αδελφους ιακωβον τον του ζεβεδαιου και ιωαννην τον αδελφον αυτου εν τω πλοιω μετα ζεβεδαιου του πατρος αυτων καταρτιζοντας τα δικτυα αυτων και εκαλεσεν αυτους
+|<span id="4:21"></span>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
+|22
-|οι δε ευθεως αφεντες το πλοιον και τον πατερα αυτων ηκολουθησαν αυτω
+|<span id="4:22"></span>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
+|23
-|και περιηγεν ολην την γαλιλαιαν ο ιησους διδασκων εν ταις συναγωγαις αυτων και κηρυσσων το ευαγγελιον της βασιλειας και θεραπευων πασαν νοσον και πασαν μαλακιαν εν τω λαω
+|<span id="4:23"></span>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
+|24
-|και απηλθεν η ακοη αυτου εις ολην την συριαν και προσηνεγκαν αυτω παντας τους κακως εχοντας ποικιλαις νοσοις και βασανοις συνεχομενους και δαιμονιζομενους και σεληνιαζομενους και παραλυτικους και εθεραπευσεν αυτους
+|<span id="4:24"></span>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
+|25
-|και ηκολουθησαν αυτω οχλοι πολλοι απο της γαλιλαιας και δεκαπολεως και ιεροσολυμων και ιουδαιας και περαν του ιορδανου
+|<span id="4:25"></span>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
-!Original
+!King James Version
 !Proposed Conservative Translation
 !Analysis
 |-
 |1
-|ιδων δε τους οχλους ανεβη εις το ορος και καθισαντος αυτου προσηλθον αυτω οι μαθηται αυτου
+|<span id="5:1"></span>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
+|The [[Greek]] word '''μαθητης''' means a disciple.
+<br>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
+|2
-|και ανοιξας το στομα αυτου εδιδασκεν αυτους λεγων
+|<span id="5:2"></span>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
+|3
-|μακαριοι οι πτωχοι τω πνευματι οτι αυτων εστιν η βασιλεια των ουρανων
+|<span id="5:3"></span>Blessed are the poor in spirit: for theirs is the kingdom of heaven.
-|
+|Happy are those who are not full of themselves, for the Kingdom of heaven is theirs.<ref>Alternative: "Blessed are the poor in spirit, for theirs is the Kingdom of heaven."</ref>
+|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.)
+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 overflowing 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
+|4
-|μακαριοι οι πενθουντες οτι αυτοι παρακληθησονται
+|<span id="5:4"></span>Blessed are they that mourn: for they shall be comforted.
+|Happy are those who are grief-stricken, for they will be comforted.<ref>Alternative: "Blessed are the sad, for they shall be comforted."</ref>
 |
 |-
-|    5
+|5
-|μακαριοι οι πραεις οτι αυτοι κληρονομησουσιν την γην
+|<span id="5:5"></span>Blessed are the meek: for they shall inherit the earth.
+|Happy are the meek, for they shall inherit the earth.
 |
 |-
-|    6
+|6
-|μακαριοι οι πεινωντες και διψωντες την δικαιοσυνην οτι αυτοι χορτασθησονται
+|<span id="5:6"></span>Blessed are they which do hunger and thirst after righteousness: for they shall be filled.
-|
+|Happy are they who hunger and thirst for righteousness, for they shall be satisfied.
+|The use of the Greek accusative case connotes persons who actively do and pursue righteousness in their daily living.
 |-
-|    7
+|7
-|μακαριοι οι ελεημονες οτι αυτοι ελεηθησονται
+|<span id="5:7"></span>Blessed are the merciful: for they shall obtain mercy.
+|Happy are the merciful, for they shall receive mercy.
 |
 |-
-|    8
+|8
-|μακαριοι οι καθαροι τη καρδια οτι αυτοι τον θεον οψονται
+|<span id="5:8"></span>Blessed are the pure in heart: for they shall see God.
-|
+|Happy 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.
 |-
-|    9
+|9
-|μακαριοι οι ειρηνοποιοι οτι αυτοι υιοι θεου κληθησονται
+|<span id="5:9"></span>Blessed are the peacemakers: for they shall be called the children of God.
-|
+|Happy are the peacemakers, for they shall be called the children of God.
+|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
+|10
-|μακαριοι οι δεδιωγμενοι ενεκεν δικαιοσυνης οτι αυτων εστιν η βασιλεια των ουρανων
+|<span id="5:10"></span>Blessed are they which are persecuted for righteousness' sake: for theirs is the kingdom of heaven.
-|
+|Happy 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
+|11
-|μακαριοι εστε οταν ονειδισωσιν υμας και διωξωσιν και ειπωσιν παν πονηρον ρημα καθ υμων ψευδομενοι ενεκεν εμου
+|<span id="5:11"></span>Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake.
-|
+|Happy 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
+|12
-|χαιρετε και αγαλλιασθε οτι ο μισθος υμων πολυς εν τοις ουρανοις ουτως γαρ εδιωξαν τους προφητας τους προ υμων
+|<span id="5:12"></span>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
+|13
-|υμεις εστε το αλας της γης εαν δε το αλας μωρανθη εν τινι αλισθησεται εις ουδεν ισχυει ετι ει μη βληθηναι εξω και καταπατεισθαι υπο των ανθρωπων
+|<span id="5:13"></span>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
+|14
-|υμεις εστε το φως του κοσμου ου δυναται πολις κρυβηναι επανω ορους κειμενη
+|<span id="5:14"></span>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
+|15
-|ουδε καιουσιν λυχνον και τιθεασιν αυτον υπο τον μοδιον αλλ επι την λυχνιαν και λαμπει πασιν τοις εν τη οικια
+|<span id="5:15"></span>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
+|16
-|ουτως λαμψατω το φως υμων εμπροσθεν των ανθρωπων οπως ιδωσιν υμων τα καλα εργα και δοξασωσιν τον πατερα υμων τον εν τοις ουρανοις
+|<span id="5:16"></span>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
+|17
-|μη νομισητε οτι ηλθον καταλυσαι τον νομον η τους προφητας ουκ ηλθον καταλυσαι αλλα πληρωσαι
+|<span id="5:17"></span>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
+|18
-|αμην γαρ λεγω υμιν εως αν παρελθη ο ουρανος και η γη ιωτα εν η μια κεραια ου μη παρελθη απο του νομου εως αν παντα γενηται
+|<span id="5:18"></span>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
+|19
-|ος εαν ουν λυση μιαν των εντολων τουτων των ελαχιστων και διδαξη ουτως τους ανθρωπους ελαχιστος κληθησεται εν τη βασιλεια των ουρανων ος δ αν ποιηση και διδαξη ουτος μεγας κληθησεται εν τη βασιλεια των ουρανων
+|<span id="5:19"></span>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
+|20
-|λεγω γαρ υμιν οτι εαν μη περισσευση η δικαιοσυνη υμων πλειον των γραμματεων και φαρισαιων ου μη εισελθητε εις την βασιλειαν των ουρανων
+|<span id="5:20"></span>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
+|21
-|ηκουσατε οτι ερρεθη τοις αρχαιοις ου φονευσεις ος δ αν φονευση ενοχος εσται τη κρισει
+|<span id="5:21"></span>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
+|22
-|εγω δε λεγω υμιν οτι πας ο οργιζομενος τω αδελφω αυτου εικη ενοχος εσται τη κρισει ος δ αν ειπη τω αδελφω αυτου ρακα ενοχος εσται τω συνεδριω ος δ αν ειπη μωρε ενοχος εσται εις την γεενναν του πυρος
+|<span id="5:22"></span>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
+|23
-|εαν ουν προσφερης το δωρον σου επι το θυσιαστηριον κακει μνησθης οτι ο αδελφος σου εχει τι κατα σου
+|<span id="5:23"></span>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
+|24
-|αφες εκει το δωρον σου εμπροσθεν του θυσιαστηριου και υπαγε πρωτον διαλλαγηθι τω αδελφω σου και τοτε ελθων προσφερε το δωρον σου
+|<span id="5:24"></span>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
+|25
-|ισθι ευνοων τω αντιδικω σου ταχυ εως οτου ει εν τη οδω μετ αυτου μηποτε σε παραδω ο αντιδικος τω κριτη και ο κριτης σε παραδω τω υπηρετη και εις φυλακην βληθηση
+|<span id="5:25"></span>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
+|26
-|αμην λεγω σοι ου μη εξελθης εκειθεν εως αν αποδως τον εσχατον κοδραντην
+|<span id="5:26"></span>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
+|27
-|ηκουσατε οτι ερρεθη τοις αρχαιοις ου μοιχευσεις
+|<span id="5:27"></span>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
+|28
-|εγω δε λεγω υμιν οτι πας ο βλεπων γυναικα προς το επιθυμησαι αυτης ηδη εμοιχευσεν αυτην εν τη καρδια αυτου
+|<span id="5:28"></span>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
+|29
-|ει δε ο οφθαλμος σου ο δεξιος σκανδαλιζει σε εξελε αυτον και βαλε απο σου συμφερει γαρ σοι ινα αποληται εν των μελων σου και μη ολον το σωμα σου βληθη εις γεενναν
+|<span id="5:29"></span>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
+|30
-|και ει η δεξια σου χειρ σκανδαλιζει σε εκκοψον αυτην και βαλε απο σου συμφερει γαρ σοι ινα αποληται εν των μελων σου και μη ολον το σωμα σου βληθη εις γεενναν
+|<span id="5:30"></span>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
+|31
-|ερρεθη δε οτι ος αν απολυση την γυναικα αυτου δοτω αυτη αποστασιον
+|<span id="5:31"></span>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
+|32
-|εγω δε λεγω υμιν οτι ος αν απολυση την γυναικα αυτου παρεκτος λογου πορνειας ποιει αυτην μοιχασθαι και ος εαν απολελυμενην γαμηση μοιχαται
+|<span id="5:32"></span>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
+|33
-|παλιν ηκουσατε οτι ερρεθη τοις αρχαιοις ουκ επιορκησεις αποδωσεις δε τω κυριω τους ορκους σου
+|<span id="5:33"></span>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
+|34
-|εγω δε λεγω υμιν μη ομοσαι ολως μητε εν τω ουρανω οτι θρονος εστιν του θεου
+|<span id="5:34"></span>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
+|35
-|μητε εν τη γη οτι υποποδιον εστιν των ποδων αυτου μητε εις ιεροσολυμα οτι πολις εστιν του μεγαλου βασιλεως
+|<span id="5:35"></span>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
+|36
-|μητε εν τη κεφαλη σου ομοσης οτι ου δυνασαι μιαν τριχα λευκην η μελαιναν ποιησαι
+|<span id="5:36"></span>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
+|37
-|εστω δε ο λογος υμων ναι ναι ου ου το δε περισσον τουτων εκ του πονηρου εστιν
+|<span id="5:37"></span>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
+|38
-|ηκουσατε οτι ερρεθη οφθαλμον αντι οφθαλμου και οδοντα αντι οδοντος
+|<span id="5:38"></span>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
+|39
-|εγω δε λεγω υμιν μη αντιστηναι τω πονηρω αλλ οστις σε ραπισει επι την δεξιαν σου σιαγονα στρεψον αυτω και την αλλην
+|<span id="5:39"></span>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 resist 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
+|40
-|και τω θελοντι σοι κριθηναι και τον χιτωνα σου λαβειν αφες αυτω και το ιματιον
+|<span id="5:40"></span>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
+|41
-|και οστις σε αγγαρευσει μιλιον εν υπαγε μετ αυτου δυο
+|<span id="5:41"></span>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
+|42
-|τω αιτουντι σε διδου και τον θελοντα απο σου δανεισασθαι μη αποστραφης
+|<span id="5:42"></span>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
+|43
-|ηκουσατε οτι ερρεθη αγαπησεις τον πλησιον σου και μισησεις τον εχθρον σου
+|<span id="5:43"></span>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
+|44
-|εγω δε λεγω υμιν αγαπατε τους εχθρους υμων ευλογειτε τους καταρωμενους υμας καλως ποιειτε τους μισουντας υμας και προσευχεσθε υπερ των επηρεαζοντων υμας και διωκοντων υμας
+|<span id="5:44"></span>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
+|45
-|οπως γενησθε υιοι του πατρος υμων του εν ουρανοις οτι τον ηλιον αυτου ανατελλει επι πονηρους και αγαθους και βρεχει επι δικαιους και αδικους
+|<span id="5:45"></span>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
+|46
-|εαν γαρ αγαπησητε τους αγαπωντας υμας τινα μισθον εχετε ουχι και οι τελωναι το αυτο ποιουσιν
+|<span id="5:46"></span>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
+|47
-|και εαν ασπασησθε τους αδελφους υμων μονον τι περισσον ποιειτε ουχι και οι τελωναι ουτως ποιουσιν
+|<span id="5:47"></span>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
+|48
-|εσεσθε ουν υμεις τελειοι ωσπερ ο πατηρ υμων ο εν τοις ουρανοις τελειος εστιν
+|<span id="5:48"></span>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==
@@ Line 640: / Line 776: @@
 |-
 !Verse
-!Original
+!King James Version
 !Proposed Conservative Translation
 !Analysis
 |-
 |1
-|προσεχετε την ελεημοσυνην υμων μη ποιειν εμπροσθεν των ανθρωπων προς το θεαθηναι αυτοις ει δε μηγε μισθον ουκ εχετε παρα τω πατρι υμων τω εν τοις ουρανοις
+|<span id="6:1"></span>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 seen by them; otherwise you will have no reward from your Father in heaven.
 |
 |-
-|    2
+|2
-|οταν ουν ποιης ελεημοσυνην μη σαλπισης εμπροσθεν σου ωσπερ οι υποκριται ποιουσιν εν ταις συναγωγαις και εν ταις ρυμαις οπως δοξασθωσιν υπο των ανθρωπων αμην λεγω υμιν απεχουσιν τον μισθον αυτων
+|<span id="6:2"></span>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
+|3
-|σου δε ποιουντος ελεημοσυνην μη γνωτω η αριστερα σου τι ποιει η δεξια σου
+|<span id="6:3"></span>But when thou doest alms, let not thy left hand know what thy right hand doeth:
-|
+|But when you give to the poor, don't let your left hand know what your right hand is doing,
+|ἐλεημοσύνη: giving to the poor, not a duty...
 |-
-|    4
+|4
-|οπως η σου η ελεημοσυνη εν τω κρυπτω και ο πατηρ σου ο βλεπων εν τω κρυπτω αυτος αποδωσει σοι εν τω φανερω
+|<span id="6:4"></span>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
+|5
-|και οταν προσευχη ουκ εση ωσπερ οι υποκριται οτι φιλουσιν εν ταις συναγωγαις και εν ταις γωνιαις των πλατειων εστωτες προσευχεσθαι οπως αν φανωσιν τοις ανθρωποις αμην λεγω υμιν οτι απεχουσιν τον μισθον αυτων
+|<span id="6:5"></span>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
+|6
-|συ δε οταν προσευχη εισελθε εις το ταμιειον σου και κλεισας την θυραν σου προσευξαι τω πατρι σου τω εν τω κρυπτω και ο πατηρ σου ο βλεπων εν τω κρυπτω αποδωσει σοι εν τω φανερω
+|<span id="6:6"></span>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
+|7
-|προσευχομενοι δε μη βαττολογησητε ωσπερ οι εθνικοι δοκουσιν γαρ οτι εν τη πολυλογια αυτων εισακουσθησονται
+|<span id="6:7"></span>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
+|8
-|μη ουν ομοιωθητε αυτοις οιδεν γαρ ο πατηρ υμων ων χρειαν εχετε προ του υμας αιτησαι αυτον
+|<span id="6:8"></span>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
+|9
-|ουτως ουν προσευχεσθε υμεις πατερ ημων ο εν τοις ουρανοις αγιασθητω το ονομα σου
+|<span id="6:9"></span><span id="The Lord's Prayer">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.</span>
+|This is [[The Lord's Prayer]]
+The Greek form '''αγιασθητω''' is in the third-person present imperative or ''jussive'' form. This is the equivalent of an English jussive subjunctive.
 |-
-|    10
+|10
-|ελθετω η βασιλεια σου γενηθητω το θελημα σου ως εν ουρανω και επι της γης
+|<span id="6:10"></span>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
+|11
-|τον αρτον ημων τον επιουσιον δος ημιν σημερον
+|<span id="6:11"></span>Give us this day our daily bread.
-|
+|Give us our daily bread today.
+|In other words: see to our daily needs.
 |-
-|    12
+|12
-|και αφες ημιν τα οφειληματα ημων ως και ημεις αφιεμεν τοις οφειλεταις ημων
+|<span id="6:12"></span>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
+|13
-|και μη εισενεγκης ημας εις πειρασμον αλλα ρυσαι ημας απο του πονηρου οτι σου εστιν η βασιλεια και η δυναμις και η δοξα εις τους αιωνας αμην
+|<span id="6:13"></span>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
+|14
-|εαν γαρ αφητε τοις ανθρωποις τα παραπτωματα αυτων αφησει και υμιν ο πατηρ υμων ο ουρανιος
+|<span id="6:14"></span>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
+|15
-|εαν δε μη αφητε τοις ανθρωποις τα παραπτωματα αυτων ουδε ο πατηρ υμων αφησει τα παραπτωματα υμων
+|<span id="6:15"></span>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
+|16
-|οταν δε νηστευητε μη γινεσθε ωσπερ οι υποκριται σκυθρωποι αφανιζουσιν γαρ τα προσωπα αυτων οπως φανωσιν τοις ανθρωποις νηστευοντες αμην λεγω υμιν οτι απεχουσιν τον μισθον αυτων
+|<span id="6:16"></span>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
+|17
-|συ δε νηστευων αλειψαι σου την κεφαλην και το προσωπον σου νιψαι
+|<span id="6:17"></span>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
+|18
-|οπως μη φανης τοις ανθρωποις νηστευων αλλα τω πατρι σου τω εν τω κρυπτω και ο πατηρ σου ο βλεπων εν τω κρυπτω αποδωσει σοι εν τω φανερω
+|<span id="6:18"></span>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
+|19
-|μη θησαυριζετε υμιν θησαυρους επι της γης οπου σης και βρωσις αφανιζει και οπου κλεπται διορυσσουσιν και κλεπτουσιν
+|<span id="6:19"></span>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
+|20
-|θησαυριζετε δε υμιν θησαυρους εν ουρανω οπου ουτε σης ουτε βρωσις αφανιζει και οπου κλεπται ου διορυσσουσιν ουδε κλεπτουσιν
+|<span id="6:20"></span>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
+|21
-|οπου γαρ εστιν ο θησαυρος υμων εκει εσται και η καρδια υμων
+|<span id="6:21"></span>For where your treasure is, there will your heart be also.
+|For where your treasure is, your heart will also be.
 |
 |-
-|    22
+|22
-|ο λυχνος του σωματος εστιν ο οφθαλμος εαν ουν ο οφθαλμος σου απλους η ολον το σωμα σου φωτεινον εσται
+|<span id="6:22"></span>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
+|23
-|εαν δε ο οφθαλμος σου πονηρος η ολον το σωμα σου σκοτεινον εσται ει ουν το φως το εν σοι σκοτος εστιν το σκοτος ποσον
+|<span id="6:23"></span>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
+|24
-|ουδεις δυναται δυσι κυριοις δουλευειν η γαρ τον ενα μισησει και τον ετερον αγαπησει η ενος ανθεξεται και του ετερου καταφρονησει ου δυνασθε θεω δουλευειν και μαμμωνα
+|<span id="6:24"></span>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
+|25
-|δια τουτο λεγω υμιν μη μεριμνατε τη ψυχη υμων τι φαγητε και τι πιητε μηδε τω σωματι υμων τι ενδυσησθε ουχι η ψυχη πλειον εστιν της τροφης και το σωμα του ενδυματος
+|<span id="6:25"></span>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
+|26
-|εμβλεψατε εις τα πετεινα του ουρανου οτι ου σπειρουσιν ουδε θεριζουσιν ουδε συναγουσιν εις αποθηκας και ο πατηρ υμων ο ουρανιος τρεφει αυτα ουχ υμεις μαλλον διαφερετε αυτων
+|<span id="6:26"></span>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
+|27
-|τις δε εξ υμων μεριμνων δυναται προσθειναι επι την ηλικιαν αυτου πηχυν ενα
+|<span id="6:27"></span>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
+|28
-|και περι ενδυματος τι μεριμνατε καταμαθετε τα κρινα του αγρου πως αυξανει ου κοπια ουδε νηθει
+|<span id="6:28"></span>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
+|29
-|λεγω δε υμιν οτι ουδε σολομων εν παση τη δοξη αυτου περιεβαλετο ως εν τουτων
+|<span id="6:29"></span>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
+|30
-|ει δε τον χορτον του αγρου σημερον οντα και αυριον εις κλιβανον βαλλομενον ο θεος ουτως αμφιεννυσιν ου πολλω μαλλον υμας ολιγοπιστοι
+|<span id="6:30"></span>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
+|31
-|μη ουν μεριμνησητε λεγοντες τι φαγωμεν η τι πιωμεν η τι περιβαλωμεθα
+|<span id="6:31"></span>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
-|παντα γαρ ταυτα τα εθνη επιζητει οιδεν γαρ ο πατηρ υμων ο ουρανιος οτι χρηζετε τουτων απαντων
+|<span id="6:32"></span>(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
+|33
-|ζητειτε δε πρωτον την βασιλειαν του θεου και την δικαιοσυνην αυτου και ταυτα παντα προστεθησεται υμιν
+|<span id="6:33"></span>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
+|34
-|μη ουν μεριμνησητε εις την αυριον η γαρ αυριον μεριμνησει τα εαυτης αρκετον τη ημερα η κακια αυτης
+|<span id="6:34"></span>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==
@@ Line 790: / Line 959: @@
 |-
 !Verse
-!Original
+!King James Version
 !Proposed Conservative Translation
 !Analysis
 |-
-| 1
+|1
-|μη κρινετε ινα μη κριθητε
+|<span id="7:1"></span>Judge not, that ye be not judged.
+|Stop judging others, if you do not want to be judged.
 |
 |-
-|    2
+|2
-|εν ω γαρ κριματι κρινετε κριθησεσθε και εν ω μετρω μετρειτε αντιμετρηθησεται υμιν
+|<span id="7:2"></span>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
+|3
-|τι δε βλεπεις το καρφος το εν τω οφθαλμω του αδελφου σου την δε εν τω σω οφθαλμω δοκον ου κατανοεις
+|<span id="7:3"></span>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
+|4
-|η πως ερεις τω αδελφω σου αφες εκβαλω το καρφος απο του οφθαλμου σου και ιδου η δοκος εν τω οφθαλμω σου
+|<span id="7:4"></span>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
+|5
-|υποκριτα εκβαλε πρωτον την δοκον εκ του οφθαλμου σου και τοτε διαβλεψεις εκβαλειν το καρφος εκ του οφθαλμου του αδελφου σου
+|<span id="7:5"></span>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
+|6
-|μη δωτε το αγιον τοις κυσιν μηδε βαλητε τους μαργαριτας υμων εμπροσθεν των χοιρων μηποτε καταπατησωσιν αυτους εν τοις ποσιν αυτων και στραφεντες ρηξωσιν υμας
+|<span id="7:6"></span>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
+|7
-|αιτειτε και δοθησεται υμιν ζητειτε και ευρησετε κρουετε και ανοιγησεται υμιν
+|<span id="7:7"></span>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
+|8
-|πας γαρ ο αιτων λαμβανει και ο ζητων ευρισκει και τω κρουοντι ανοιγησεται
+|<span id="7:8"></span>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
+|9
-|η τις εστιν εξ υμων ανθρωπος ον εαν αιτηση ο υιος αυτου αρτον μη λιθον επιδωσει αυτω
+|<span id="7:9"></span>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
+|10
-|και εαν ιχθυν αιτηση μη οφιν επιδωσει αυτω
+|<span id="7:10"></span>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
+|11
-|ει ουν υμεις πονηροι οντες οιδατε δοματα αγαθα διδοναι τοις τεκνοις υμων ποσω μαλλον ο πατηρ υμων ο εν τοις ουρανοις δωσει αγαθα τοις αιτουσιν αυτον
+|<span id="7:11"></span>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
+|12
-|παντα ουν οσα αν θελητε ινα ποιωσιν υμιν οι ανθρωποι ουτως και υμεις ποιειτε αυτοις ουτος γαρ εστιν ο νομος και οι προφηται
+|<span id="7:12"></span>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
+|13
-|εισελθετε δια της στενης πυλης οτι πλατεια η πυλη και ευρυχωρος η οδος η απαγουσα εις την απωλειαν και πολλοι εισιν οι εισερχομενοι δι αυτης
+|<span id="7:13"></span>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
+|14
-|οτι στενη η πυλη και τεθλιμμενη η οδος η απαγουσα εις την ζωην και ολιγοι εισιν οι ευρισκοντες αυτην
+|<span id="7:14"></span>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
+|15
-|προσεχετε δε απο των ψευδοπροφητων οιτινες ερχονται προς υμας εν ενδυμασιν προβατων εσωθεν δε εισιν λυκοι αρπαγες
+|<span id="7:15"></span>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
+|16
-|απο των καρπων αυτων επιγνωσεσθε αυτους μητι συλλεγουσιν απο ακανθων σταφυλην η απο τριβολων συκα
+|<span id="7:16"></span>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
+|17
-|ουτως παν δενδρον αγαθον καρπους καλους ποιει το δε σαπρον δενδρον καρπους πονηρους ποιει
+|<span id="7:17"></span>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
+|18
-|ου δυναται δενδρον αγαθον καρπους πονηρους ποιειν ουδε δενδρον σαπρον καρπους καλους ποιειν
+|<span id="7:18"></span>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
+|19
-|παν δενδρον μη ποιουν καρπον καλον εκκοπτεται και εις πυρ βαλλεται
+|<span id="7:19"></span>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
+|20
-|αραγε απο των καρπων αυτων επιγνωσεσθε αυτους
+|<span id="7:20"></span>Wherefore by their fruits ye shall know them.
+|Therefore, by their fruits you will know them.
 |
 |-
-|    21
+|21
-|ου πας ο λεγων μοι κυριε κυριε εισελευσεται εις την βασιλειαν των ουρανων αλλ ο ποιων το θελημα του πατρος μου του εν ουρανοις
+|<span id="7:21"></span>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
+|22
-|πολλοι ερουσιν μοι εν εκεινη τη ημερα κυριε κυριε ου τω σω ονοματι προεφητευσαμεν και τω σω ονοματι δαιμονια εξεβαλομεν και τω σω ονοματι δυναμεις πολλας εποιησαμεν
+|<span id="7:22"></span>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
+|23
-|και τοτε ομολογησω αυτοις οτι ουδεποτε εγνων υμας αποχωρειτε απ εμου οι εργαζομενοι την ανομιαν
+|<span id="7:23"></span>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
+|24
-|πας ουν οστις ακουει μου τους λογους τουτους και ποιει αυτους ομοιωσω αυτον ανδρι φρονιμω οστις ωκοδομησεν την οικιαν αυτου επι την πετραν
+|<span id="7:24"></span>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
+|25
-|και κατεβη η βροχη και ηλθον οι ποταμοι και επνευσαν οι ανεμοι και προσεπεσον τη οικια εκεινη και ουκ επεσεν τεθεμελιωτο γαρ επι την πετραν
+|<span id="7:25"></span>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
+|26
-|και πας ο ακουων μου τους λογους τουτους και μη ποιων αυτους ομοιωθησεται ανδρι μωρω οστις ωκοδομησεν την οικιαν αυτου επι την αμμον
+|<span id="7:26"></span>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
+|27
-|και κατεβη η βροχη και ηλθον οι ποταμοι και επνευσαν οι ανεμοι και προσεκοψαν τη οικια εκεινη και επεσεν και ην η πτωσις αυτης μεγαλη
+|<span id="7:27"></span>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
+|28
-|και εγενετο οτε συνετελεσεν ο ιησους τους λογους τουτους εξεπλησσοντο οι οχλοι επι τη διδαχη αυτου
+|<span id="7:28"></span>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
+|29
-|ην γαρ διδασκων αυτους ως εξουσιαν εχων και ουχ ως οι γραμματεις
+|<span id="7:29"></span>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==
@@ Line 918: / Line 1,114: @@
 |-
 !Verse
-!Original
+!King James Version
 !Proposed Conservative Translation
 !Analysis
 |-
 |1
-|καταβαντι δε αυτω απο του ορους ηκολουθησαν αυτω οχλοι πολλοι
+|<span id="8:1"></span>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
+|2
-|και ιδου λεπρος ελθων προσεκυνει αυτω λεγων κυριε εαν θελης δυνασαι με καθαρισαι
+|<span id="8:2"></span>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
+|3
-|και εκτεινας την χειρα ηψατο αυτου ο ιησους λεγων θελω καθαρισθητι και ευθεως εκαθαρισθη αυτου η λεπρα
+|<span id="8:3"></span>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
+|4
-|και λεγει αυτω ο ιησους ορα μηδενι ειπης αλλ υπαγε σεαυτον δειξον τω ιερει και προσενεγκε το δωρον ο προσεταξεν μωσης εις μαρτυριον αυτοις
+|<span id="8:4"></span>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
+|5
-|εισελθοντι δε τω ιησου εις καπερναουμ προσηλθεν αυτω εκατονταρχος παρακαλων αυτον
+|<span id="8:5"></span>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]] '''ἑκατοντάρχης''', 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
+|6
-|και λεγων κυριε ο παις μου βεβληται εν τη οικια παραλυτικος δεινως βασανιζομενος
+|<span id="8:6"></span>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
+|7
-|και λεγει αυτω ο ιησους εγω ελθων θεραπευσω αυτον
+|<span id="8:7"></span>And Jesus saith unto him, I will come and heal him.
+|And Jesus told him, "I will come and heal him."
 |
 |-
-|    8
+|8
-|και αποκριθεις ο εκατονταρχος εφη κυριε ουκ ειμι ικανος ινα μου υπο την στεγην εισελθης αλλα μονον ειπε λογον και ιαθησεται ο παις μου
+|<span id="8:8"></span>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
+|9
-|και γαρ εγω ανθρωπος ειμι υπο εξουσιαν εχων υπ εμαυτον στρατιωτας και λεγω τουτω πορευθητι και πορευεται και αλλω ερχου και ερχεται και τω δουλω μου ποιησον τουτο και ποιει
+|<span id="8:9"></span>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
+|10
-|ακουσας δε ο ιησους εθαυμασεν και ειπεν τοις ακολουθουσιν αμην λεγω υμιν ουδε εν τω ισραηλ τοσαυτην πιστιν ευρον
+|<span id="8:10"></span>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
+|11
-|λεγω δε υμιν οτι πολλοι απο ανατολων και δυσμων ηξουσιν και ανακλιθησονται μετα αβρααμ και ισαακ και ιακωβ εν τη βασιλεια των ουρανων
+|<span id="8:11"></span>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
+|12
-|οι δε υιοι της βασιλειας εκβληθησονται εις το σκοτος το εξωτερον εκει εσται ο κλαυθμος και ο βρυγμος των οδοντων
+|<span id="8:12"></span>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
+|13
-|και ειπεν ο ιησους τω εκατονταρχω υπαγε και ως επιστευσας γενηθητω σοι και ιαθη ο παις αυτου εν τη ωρα εκεινη
+|<span id="8:13"></span>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
+|14
-|και ελθων ο ιησους εις την οικιαν πετρου ειδεν την πενθεραν αυτου βεβλημενην και πυρεσσουσαν
+|<span id="8:14"></span>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
+|15
-|και ηψατο της χειρος αυτης και αφηκεν αυτην ο πυρετος και ηγερθη και διηκονει αυτοις
+|<span id="8:15"></span>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
+|16
-|οψιας δε γενομενης προσηνεγκαν αυτω δαιμονιζομενους πολλους και εξεβαλεν τα πνευματα λογω και παντας τους κακως εχοντας εθεραπευσεν
+|<span id="8:16"></span>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
+|17
-|οπως πληρωθη το ρηθεν δια ησαιου του προφητου λεγοντος αυτος τας ασθενειας ημων ελαβεν και τας νοσους εβαστασεν
+|<span id="8:17"></span>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
+|18
-|ιδων δε ο ιησους πολλους οχλους περι αυτον εκελευσεν απελθειν εις το περαν
+|<span id="8:18"></span>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
+|19
-|και προσελθων εις γραμματευς ειπεν αυτω διδασκαλε ακολουθησω σοι οπου εαν απερχη
+|<span id="8:19"></span>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
+|20
-|και λεγει αυτω ο ιησους αι αλωπεκες φωλεους εχουσιν και τα πετεινα του ουρανου κατασκηνωσεις ο δε υιος του ανθρωπου ουκ εχει που την κεφαλην κλινη
+|<span id="8:20"></span>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
+|21
-|ετερος δε των μαθητων αυτου ειπεν αυτω κυριε επιτρεψον μοι πρωτον απελθειν και θαψαι τον πατερα μου
+|<span id="8:21"></span>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
+|22
-|ο δε ιησους ειπεν αυτω ακολουθει μοι και αφες τους νεκρους θαψαι τους εαυτων νεκρους
+|<span id="8:22"></span>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
+|23
-|και εμβαντι αυτω εις το πλοιον ηκολουθησαν αυτω οι μαθηται αυτου
+|<span id="8:23"></span>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
+|24
-|και ιδου σεισμος μεγας εγενετο εν τη θαλασση ωστε το πλοιον καλυπτεσθαι υπο των κυματων αυτος δε εκαθευδεν
+|<span id="8:24"></span>And, behold, there arose a great tempest in the sea, insomuch that the ship was covered with the waves: but he was asleep.
+|And behold, a great storm arose on the lake, so much that the boat was swamped with the waves. But He was asleep.
 |
 |-
-|    25
+|25
-|και προσελθοντες οι μαθηται αυτου ηγειραν αυτον λεγοντες κυριε σωσον ημας απολλυμεθα
+|<span id="8:25"></span>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
+|26
-|και λεγει αυτοις τι δειλοι εστε ολιγοπιστοι τοτε εγερθεις επετιμησεν τοις ανεμοις και τη θαλασση και εγενετο γαληνη μεγαλη
+|<span id="8:26"></span>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 rebuked 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
+|27
-|οι δε ανθρωποι εθαυμασαν λεγοντες ποταπος εστιν ουτος οτι και οι ανεμοι και η θαλασσα υπακουουσιν αυτω
+|<span id="8:27"></span>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
+|28
-|και ελθοντι αυτω εις το περαν εις την χωραν των γεργεσηνων υπηντησαν αυτω δυο δαιμονιζομενοι εκ των μνημειων εξερχομενοι χαλεποι λιαν ωστε μη ισχυειν τινα παρελθειν δια της οδου εκεινης
+|<span id="8:28"></span>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
+|29
-|και ιδου εκραξαν λεγοντες τι ημιν και σοι ιησου υιε του θεου ηλθες ωδε προ καιρου βασανισαι ημας
+|<span id="8:29"></span>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
+|30
-|ην δε μακραν απ αυτων αγελη χοιρων πολλων βοσκομενη
+|<span id="8:30"></span>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
+|31
-|οι δε δαιμονες παρεκαλουν αυτον λεγοντες ει εκβαλλεις ημας επιτρεψον ημιν απελθειν εις την αγελην των χοιρων
+|<span id="8:31"></span>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
+|32
-|και ειπεν αυτοις υπαγετε οι δε εξελθοντες απηλθον εις την αγελην των χοιρων και ιδου ωρμησεν πασα η αγελη των χοιρων κατα του κρημνου εις την θαλασσαν και απεθανον εν τοις υδασιν
+|<span id="8:32"></span>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
+|33
-|οι δε βοσκοντες εφυγον και απελθοντες εις την πολιν απηγγειλαν παντα και τα των δαιμονιζομενων
+|<span id="8:33"></span>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
+|34
-|και ιδου πασα η πολις εξηλθεν εις συναντησιν τω ιησου και ιδοντες αυτον παρεκαλεσαν οπως μεταβη απο των οριων αυτων
+|<span id="8:34"></span>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.
 |
 |}
@@ Line 1,066: / Line 1,295: @@
 |-
 !Verse
-!Original
+!King James Version
 !Proposed Conservative Translation
 !Analysis
 |-
 |1
-|και εμβας εις το πλοιον διεπερασεν και ηλθεν εις την ιδιαν πολιν
+|<span id="9:1"></span>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
+|2
-|και ιδου προσεφερον αυτω παραλυτικον επι κλινης βεβλημενον και ιδων ο ιησους την πιστιν αυτων ειπεν τω παραλυτικω θαρσει τεκνον αφεωνται σοι αι αμαρτιαι σου
+|<span id="9:2"></span>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
+|3
-|και ιδου τινες των γραμματεων ειπον εν εαυτοις ουτος βλασφημει
+|<span id="9:3"></span>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
+|4
-|και ιδων ο ιησους τας ενθυμησεις αυτων ειπεν ινα τι υμεις ενθυμεισθε πονηρα εν ταις καρδιαις υμων
+|<span id="9:4"></span>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
+|5
-|τι γαρ εστιν ευκοπωτερον ειπειν αφεωνται σοι αι αμαρτιαι η ειπειν εγειραι και περιπατει
+|<span id="9:5"></span>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
+|6
-|ινα δε ειδητε οτι εξουσιαν εχει ο υιος του ανθρωπου επι της γης αφιεναι αμαρτιας τοτε λεγει τω παραλυτικω εγερθεις αρον σου την κλινην και υπαγε εις τον οικον σου
+|<span id="9:6"></span>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
+|7
-|και εγερθεις απηλθεν εις τον οικον αυτου
+|<span id="9:7"></span>And he arose, and departed to his house.
+|And he got up and went away to his house.
 |
 |-
-|    8
+|8
-|ιδοντες δε οι οχλοι εθαυμασαν και εδοξασαν τον θεον τον δοντα εξουσιαν τοιαυτην τοις ανθρωποις
+|<span id="9:8"></span>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
+|9
-|και παραγων ο ιησους εκειθεν ειδεν ανθρωπον καθημενον επι το τελωνιον ματθαιον λεγομενον και λεγει αυτω ακολουθει μοι και αναστας ηκολουθησεν αυτω
+|<span id="9:9"></span>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
+|10
-|και εγενετο αυτου ανακειμενου εν τη οικια και ιδου πολλοι τελωναι και αμαρτωλοι ελθοντες συνανεκειντο τω ιησου και τοις μαθηταις αυτου
+|<span id="9:10"></span>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
+|11
-|και ιδοντες οι φαρισαιοι ειπον τοις μαθηταις αυτου διατι μετα των τελωνων και αμαρτωλων εσθιει ο διδασκαλος υμων
+|<span id="9:11"></span>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
+|12
-|ο δε ιησους ακουσας ειπεν αυτοις ου χρειαν εχουσιν οι ισχυοντες ιατρου αλλ οι κακως εχοντες
+|<span id="9:12"></span>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
+|13
-|πορευθεντες δε μαθετε τι εστιν ελεον θελω και ου θυσιαν ου γαρ ηλθον καλεσαι δικαιους αλλ αμαρτωλους εις μετανοιαν
+|<span id="9:13"></span>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
+|14
-|τοτε προσερχονται αυτω οι μαθηται ιωαννου λεγοντες διατι ημεις και οι φαρισαιοι νηστευομεν πολλα οι δε μαθηται σου ου νηστευουσιν
+|<span id="9:14"></span>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
+|15
-|και ειπεν αυτοις ο ιησους μη δυνανται οι υιοι του νυμφωνος πενθειν εφ οσον μετ αυτων εστιν ο νυμφιος ελευσονται δε ημεραι οταν απαρθη απ αυτων ο νυμφιος και τοτε νηστευσουσιν
+|<span id="9:15"></span>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
+|16
-|ουδεις δε επιβαλλει επιβλημα ρακους αγναφου επι ιματιω παλαιω αιρει γαρ το πληρωμα αυτου απο του ιματιου και χειρον σχισμα γινεται
+|<span id="9:16"></span>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
+|17
-|ουδε βαλλουσιν οινον νεον εις ασκους παλαιους ει δε μηγε ρηγνυνται οι ασκοι και ο οινος εκχειται και οι ασκοι απολουνται αλλα βαλλουσιν οινον νεον εις ασκους καινους και αμφοτερα συντηρουνται
+|<span id="9:17"></span>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
+|18
-|ταυτα αυτου λαλουντος αυτοις ιδου αρχων ελθων προσεκυνει αυτω λεγων οτι η θυγατηρ μου αρτι ετελευτησεν αλλα ελθων επιθες την χειρα σου επ αυτην και ζησεται
+|<span id="9:18"></span>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
+|19
-|και εγερθεις ο ιησους ηκολουθησεν αυτω και οι μαθηται αυτου
+|<span id="9:19"></span>And Jesus arose, and followed him, and so did his disciples.
+|And Jesus got up and followed him, and so did His students.
 |
 |-
-|    20
+|20
-|και ιδου γυνη αιμορροουσα δωδεκα ετη προσελθουσα οπισθεν ηψατο του κρασπεδου του ιματιου αυτου
+|<span id="9:20"></span>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
+|21
-|ελεγεν γαρ εν εαυτη εαν μονον αψωμαι του ιματιου αυτου σωθησομαι
+|<span id="9:21"></span>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
+|22
-|ο δε ιησους επιστραφεις και ιδων αυτην ειπεν θαρσει θυγατερ η πιστις σου σεσωκεν σε και εσωθη η γυνη απο της ωρας εκεινης
+|<span id="9:22"></span>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
+|23
-|και ελθων ο ιησους εις την οικιαν του αρχοντος και ιδων τους αυλητας και τον οχλον θορυβουμενον
+|<span id="9:23"></span>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
+|24
-|λεγει αυτοις αναχωρειτε ου γαρ απεθανεν το κορασιον αλλα καθευδει και κατεγελων αυτου
+|<span id="9:24"></span>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
+|25
-|οτε δε εξεβληθη ο οχλος εισελθων εκρατησεν της χειρος αυτης και ηγερθη το κορασιον
+|<span id="9:25"></span>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
+|26
-|και εξηλθεν η φημη αυτη εις ολην την γην εκεινην
+|<span id="9:26"></span>And the fame hereof went abroad into all that land.
+|And the news of this event went out into that entire land.
 |
 |-
-|    27
+|27
-|και παραγοντι εκειθεν τω ιησου ηκολουθησαν αυτω δυο τυφλοι κραζοντες και λεγοντες ελεησον ημας υιε δαβιδ
+|<span id="9:27"></span>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
+|28
-|ελθοντι δε εις την οικιαν προσηλθον αυτω οι τυφλοι και λεγει αυτοις ο ιησους πιστευετε οτι δυναμαι τουτο ποιησαι λεγουσιν αυτω ναι κυριε
+|<span id="9:28"></span>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
+|29
-|τοτε ηψατο των οφθαλμων αυτων λεγων κατα την πιστιν υμων γενηθητω υμιν
+|<span id="9:29"></span>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
+|30
-|και ανεωχθησαν αυτων οι οφθαλμοι και ενεβριμησατο αυτοις ο ιησους λεγων ορατε μηδεις γινωσκετω
+|<span id="9:30"></span>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
+|31
-|οι δε εξελθοντες διεφημισαν αυτον εν ολη τη γη εκεινη
+|<span id="9:31"></span>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
+|32
-|αυτων δε εξερχομενων ιδου προσηνεγκαν αυτω ανθρωπον κωφον δαιμονιζομενον
+|<span id="9:32"></span>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
+|33
-|και εκβληθεντος του δαιμονιου ελαλησεν ο κωφος και εθαυμασαν οι οχλοι λεγοντες οτι ουδεποτε εφανη ουτως εν τω ισραηλ
+|<span id="9:33"></span>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
+|34
-|οι δε φαρισαιοι ελεγον εν τω αρχοντι των δαιμονιων εκβαλλει τα δαιμονια
+|<span id="9:34"></span>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
+|35
-|και περιηγεν ο ιησους τας πολεις πασας και τας κωμας διδασκων εν ταις συναγωγαις αυτων και κηρυσσων το ευαγγελιον της βασιλειας και θεραπευων πασαν νοσον και πασαν μαλακιαν εν τω λαω
+|<span id="9:35"></span>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
+|36
-|ιδων δε τους οχλους εσπλαγχνισθη περι αυτων οτι ησαν εκλελυμενοι και ερριμμενοι ωσει προβατα μη εχοντα ποιμενα
+|<span id="9:36"></span>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
+|37
-|τοτε λεγει τοις μαθηταις αυτου ο μεν θερισμος πολυς οι δε εργαται ολιγοι
+|<span id="9:37"></span>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
+|38
-|δεηθητε ουν του κυριου του θερισμου οπως εκβαλη εργατας εις τον θερισμον αυτου
+|<span id="9:38"></span>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.
 |
 |}
+== See also ==
+*[[Matthew 10-19 (Translated)]]
+*[[Matthew 20-28 (Translated)]]
+*[[Gospel of Matthew (Translated)]]
+== References ==
+<references/>
 [[Category:Conservative Bible]]