(Tukhin-Tukhin Isa Almasih) 1 Kitab Tukhin-Tukhin sa-Almasih, dukak Daud dukak Abraham. 2 Abraham Imo Bapak Ishak, Ishak ImoBapakYakub, Yakub imo Bapak Yehuda deket Senina seninana. 3 Yehuda imo Bapak Peres deket Zerah cecek kalak idi imo Tamar, Peres Imo Bapa Hezron imo Bapa Ram. 4 Ram Imo bapa Aminadap, Aminadamo Bapa Nahason. Nahason mo bapa Salmon. 5 Salmon mo bapa si Boas inangna imo si Rahab cecekna imo Rahab Boas imo Bapak Obed cecekna gelarh na Rut Obed Imo bapakna Isai. 6 Isai imo Bapak Daud, Daud imo bapana Salomo, inangna imo bekas Jabu uria. 7 Salomo imo bapak Rehabeam. Rehabeam imo bapak Abia. Abia imo bapak Asa. 8 Asa imo bapak Yosafat. Yosafat imo bapak Yoram. Yoram imo bapak Uzia. 9 Uzia imo bapak Yotam.Yotam imo bapak Ahas. Ahas imo bapak Hizkia. 10 Hizkia imo bapak Manasye. Manasye imo bapak Amon. Amon imo bapak Yosia. 11 Yosia imo bapak Yekhonya dekket sebeltek-sebeltekna, tikan pengambongen mi Babel. 12 Tikan pengambongen i Babel, Yekhonya imo bapak Sealtiel. Sealtiel imo bapak Zerubabel. 13 Zerubabel imo bapak Abihud. Abihud imo bapak Elyakim. Elyakim imo bapak Azor. 14 Azor imo bapak Zadok. Zadok imo bapak Akhim. Akhim imo bapak Eliud. 15 Eliud imo bapak Eleazar. Eleazarimo bapak Matan. Matan imo bapak Yakub. 16 Yakub imo bapak Yusuf, laki Maria. I Maria nai itubuhken Isa si i gelari Al-Masih. 17 Jadi, karina penerus i Abrahan soh Daud lot empat penerus, baru i Daud nai soh mi pembuangen mi Babel lot empat belas penerus, dekket pembuangen mi Babel soh Al-Masih lot empat belas keturunen. Perkitubuh Isa Al-Masih 18 Bagendari, perkitubuh Isa Al-Masih imo bagen. Waktu Maria, Inang-Na enggo mersijalon dekket Yusuf, senderrang kalak i nggelluh rebak, ia kepekken enggo mekandong i Tendi Perbadia nai. 19 Tapi kerna Yusuf, lakina, imo kalak si benar janah oda ngget kipemela si Maria i jolo umum, Yusuf merniat ki paluah Maria sip-sip. 20 Sinderrang i, waktu Yusuf memikirken enda, tengen mo malekat Tuhan teridah mi nipi na janah nina mo, "Yusuf, dukak Daud, ulang biar ko lako memuat Maria menjadi sini lebbe mu karna dukak sini kandong na i imo i Tendi Perbadia nai. 21 Ia naing menubuhken sada Anak daholi dekket kona menggelari-Sa Isa karna Ia ngo naing ki selamatken umat-Na i dosa-dosa kalak idi nai. 22 Karina enda terjadi kipeseppe si i firmanken Tuhan narap nabi-Na, 23 "Tengen mo, sada kalak daberru simerbaju naing mekandong janah naing menubuhken sada kalak Dukak daholi. Kalak i mendokken gelar-Na Imanuel, ibahasaken artina: Allah rebbak kita." 24 Enggo kessa Yususf ndungo i pedemen na nai, ia mengkerejoken bage si i perintaken malekat Tuhan bana, janah ia muat jabuna, Maria, 25 tapi oda kalak i sada pedemen dekket Maria soh Maria menubuhken Dukak daholina. Yusuf kidokken gelar-Na, Isa.
1 Kalak Majus Kisembah Isa. Bagendakhi enggo kesa lahir Isa i Betlehem ikuta Yudea i Jaman Raja Herodes. 2 tengenmo kalak sipercaya mi Yerusalem janah mengkusomo kalak idi ? kumerna kami menengen bintang Timur baru khoh kami kisembah Ia. 3 Tikan Raja Herodes memege hal idi hamuk iakap deket Karina seluruh Yerusalem si rabak bai ia 4 Tekhtulis, Ia Mengumpulken kakhina imam gukhu. gukhu-gukhu agam i bangsa idi. Ia memegeken ketekhangen bai kalak i nai, bekas Isa itubuhken. 5 Kalak i mechekhok bana, "ibetlehem, kuta Yudea, kekhna bagimo si itulis nabi: 6 Janah, kona Betlehem, itanoh Yehuda kehna bamu naingo keturunen hada kalak pemimpin, janah permakan bai jelma Israel nai. 7 Enggo kesa idi si Herodes mboni-mboni menenggoi kalak Majus i, mengido situhuna taba kalak i, tah dahari ngo mbincar bintang idi. 8 Enggo kessa i, i suruh kalak i mi Betlehem i dokkenmo, "laus mono kene jaah tulusi mo mende terenget Anak idi. Mula enggo dapet kene, bagahken bangku asa khoh aku kisembah Ia." 9 Go kessa ibetoh raja, laus mo kalak i. Tingin mo, bintang si i timur i mo menuduhken dalan asa soh deket ndong i babo pedemen Anak i. 10 Enggo kessa idah kalak i bintang idi . merlolo ate mo kalak idi 11 enggo kesa masuk mi bagas hapo, idah kalak imo anak I deket si Maria imo inang-Na. enggo kesai tunduk janah merhsodip, ibuka kalak imo bekas-bekas hartana janah memeheken luah be Isa, imo emas, kemenjen deket mur. 12 kumerhna terhidah ibas nipi asa ulang nege kene balik mi Herodes tapi kalak i laus mikutana melalui dalan sideban. (Mencekhoken( 13 enggo kesa kalak Majus laus mi Mesir, malaikat Tuhan khoh i bas nipi si Yusuf deket mencekhoken, ndungo mo kona mbahmo anak deket inangnai janah lausmi Mesir, tading mo kona misadonang mema kirana aku bamu kerna Herodes nang kitulusi deket naing memunuh anak mu idi. 14 enggo kesai Yusuf ndungo nai iembah mono dukak idi rebak inang-Na, pas berhgin laus mo kalak i mi Mesir. 15 tading mo kona isidi soh mate Herodes asa igenapi mo kata Tuhan, I Mesir nai kutenggoi Ia. (bunuhena khatana anak daholi i Betlehem), 16 enggo kesa idi Herodes meningin enggo i perhdaya kalak Majus, gerah mo atena janah menuruh naing kibunuh khatana daholi ibelehem deket khatana simerumur dua tahun miteruh, asa dos bage enggo itentuken kalak Majus 17 enggo kesa idi, pas mo sinidokken imo nabi Yeremia: 18 enggo kesa terbege ikuta Rama tangis janah deru-deru kalohon ngo kalak idi, Rahel kitangisi dukakna, janah otang nggeut iapoi kerna dukakna otang nenge lot. (Isuruh kakak idi Mulak mi Israel) 19 Enggo kesa Herodes meninggal, tengenmo malaikat Tuhan kipecidahken dirina mendahi Yusuf i Mesir. 20 janah idokken kekemono ke, mebah Anak idi deket inang-Na i mitanoh Israel kumekhna jehma-jehma sinaing memunuh kesah Anak idi enggo mate. 21 enggo kesa ndungo, iembah mo Anak ni rebakken inangnai balik mi tanoh Israel 22 kumekhna idi sinderang Ia mendengkoh balik Arkhelaus kisuruh Yudea kigantikeh Herodes, bapakna, Yusuf roga laus pak hadoi, lepas iengetken ibagas nipi ia laus mi wilayah Galilea. 23 soh kesa Yusuf deket tading ihada kuta simehkgelah Nazaret, asa genep sinidokken nabi i, " Ia naing idokken Kalak Zajaret
(CEKHAMAH SI JOHANES PEKHIDIN) 1 waktu wakhi idi, khoh mo Yohanes pekhidiken, cekhamah mo Ia ipadang gurun. 2 dokena mo merhtobat mo kene kerhna kerhajaen Sorga enggo ndessing. 3 kehkna iamo sinidokken nabi Yesaya waktu mercekhok, sorha hada kalak tenggo-tenggo i padang gurun, siapken mo dalan bak Tuhan baingmo dalan sibagakna. 4 si Yohanes ipakkenna buk unta pementingna koling-koling unta, panganena balang deket tenggoli khambah. 5 bakhu khoh nolamo jehma-jehma, i Jerusalem nai mendahisa deket Khatana Yudea, deket khatana wilayah Jordan. 6 nai, ipekhidikenmo kala idi i Yordan sambil iakui kalak idimo dosa-dosana 7 tapi enggo kesa i tengen Yohanes mbue kalak Farisi deket Saduki khoh mi pekhidienna, enca mercekhok mo ia bak kalak idi, "kona keturunen sijahat, ise ngo kipesenget bak kona asa laus bas murka sinaing khoh ? 8 kerhnanaidi, pecidah mo ibas khejo kene mendoken enggo merhtobat kene i dosa-dosa kenenai. 9 dak ulang mo merhpikir asa idokken bak atemu, si Abrahammo kakek buyut nami, " kehna aku menchehoken man kona, batu-batu ihenda boi ijadiken Allah kibangkitken, anak-anak be Abraham 10 . bahken gendari kapak igamparken i urat batang kayu, janah batang kayu siotang merbuah si mende i capakkenna mi api. 11 kupekhridi mo kona merkita lae, tandana enggo merhtobat kona ibas dosa-dosamu nai. tapi khoh nola mo Ia ipekhidi mo kona ibas Roh Suci janah deket api, merkuasaen denggo ia dari pada aku. sepatu-Nai pe otang layak aku kiembahken. 12 nderu enggo itangan-Na, lako menapi mo asa mbersih, i pepulung mo berasna mi bekasna tapi molo apa-apana itutung mo mi api siotang pernah mentep (Isa ipekhidiken) 13 bakhu. khoh Isa, i Galilea nai mi Yordan mendahi Yohanes lako ipekhidiken si Yohanes. 14 tapi ilarang si Yohanes Ia janah idokken, aku ngo seharusna ipehidiken kona Isa, kas nola kona sikhoh bangku ? 15 nai ialoi Isa janah idokken bana, genden beli mo kehrna bagi dengmo masana bak kita lako menggenepi khatana kebenaren janah ibeli Yohanes mo 16 enggo kesa ipekhidiken, langsung mo keluar Isa i lae nai, janah sitengen mo, terbukamo Sorga janah idah mo Roh suci turun bage manuk-manuk ndarapati khoh mibabo-Na. 17 nai, ibeggemo sora i sorga nai mendokken," en mo dukak-Ku sikukelengi taba Ia mo Aku merhlemo ate
Isa Iunjuni Sibolis 1 Enggo ketca i,Isa iakhahken Tendi Simbadiamo Isa mi kelongon asa iunjuni sibolis. 2 Ia otang mangan empat puluh wakhi empat puluh bekhngin, enggo ketca Ia menjadi melehe. 3 Nai khoh mo ia, janah mencekhokken mendahi Isa, nina mo mi Isa, "mula kona idi Anak Allah, dokken mo asa batu-batu enda menjadi khoti." 4 I aloi Ia mo bakhu mendokken, "lot tekhtulis, otang kekhna khoti sambin jehma idi nggelluh, tapi kekhna fikhman sikeluakh mekhkiteken Allah nai." 5 Bakhu, Sibolis mekhembah Na mi kota suci bakhu memaingken Ia idelleng Bait Allah, 6 Janah mecekhok mendahi Sa, "Mula kona Anak Allah, dabuhken mo dikhi-Mu mi tekhuh kekhna lot tekhtulis: 'Tersenget Kona, Allah kennah memekhintahken malaikat-malaikat-Na janah ki dokong kona i babo tangan kalak i asa nehe-Mu ulang tekhtuktuk mi batu. 7 Isa mecerok bana, sekali nai, lot tekhtulis, Kona ulang mengunjuni Tuhan Allahmu." 8 Sekali nai, Iblis merembah Isa mi babo delleng sindatesna kalohen janah mempecidahken mendahi Isa karina kerajaen dunia dekket kini beak, 9 janah i dokken mendahi Isa, karina enda kennah kubereken mendahi ko-Na, mula i sembah ko-Na aku. 10 Enggo ketca i, Isa mendokken bana, laus kona iblis! lot tertulis, "harus kona ki sembah Tuhan Allahmu."' 11 Enggo ketca i, iblis menadingken sa, baru idah mo, malekat-malekat roh meladen Ia. Isa Mentubenai Bahan-Na I Galilea 12 Baru, kessa i begge Isa beritana si Yohannes enggo i tangkup, Ia laus mi Galilea. 13 Ia menadingken Nazaret lako merian i Kapernaum, imo i biding tao Galilea, i perbatasen negeri Zebulon dekket Naftali. 14 Asa tergenepi kade si i dokken tarap nabi Yesaya: 15 "Tanah Zebulon dekket tanoh Naftali, dalan tao, i suberang Yordan Galilea, si oda masuk tanoh Yahudi, 16 Bangsa sibagasen kegelapen mengidah cuhaya mbelen enggo mbincar janah mikalak sitadingna i negeri janah ibages pemikiren kematen, terang i enggo mbincar. 17 sejak waktu i, ihendi nai mo Isa merkhotbah janah idoken "mertobat mokene kerna kerajaen Sorga enggo ndesing!" Isa mendilo empat pengekut-Na perlebe 18 enggo keca Isa merdalan itepi Dano Galilea, Ia mengidah dua mersenina, idimo Simon siigelari Petrus, deket Andreas seninana sedang kiambongken jalana idano, kerna kalak idimo penjala ikan. 19 idokken Isa mo mendahi kalak i, "ekutken kenemo Aku, asa kuajari kene menjadi penjala jelma". 20 nai menter itadingken kalak idimo jalanaidi janah iekutkenmo Isa 21 baru enggo kesa laus isadenang nai, Ia mengidah dua kalak senina sideban, imo si Yakobus deket si Yohanes, imo anak-anak si Zebedeusi bagasen bungkina mo kala i, rebak deket bapakna, peliasken jala idilo Isa nola mamo kalak idi. 22 menter itadingken kalak imo bungkina deket bapakna lako mengekutken Isa. Jesus Mengajari deketpenjuahken jelma mbue 23 Baru, mengkulilngi negeri Galilea, mengajari i Sinagoge-sinagoge kerajaen, janah paluahken karina sakit, dekket karina penyakit jehma. 24 Deket, kabar terenget Ia terberita sohmi karina Siria. Baru, kalak i merembah mendahi Ia karina jehma sakiten janah si sakiten merbage matcam sakit sincio, deket i selepi setan, kalak sakit solpetten, dekket si lumpu, janah Ia penjuahken kalak idi. 25 Jehma mbue i Galilea nai, Dekapolis,Yerusalem, Yudea, janah i suberang Yordan mengekutken Ia.
(Ceramah Isa I delleng ) 1 Enggo kecca idah-Na mbue kalak khoh, laus mo Isa menangkih delleng, janah kundul kesa Ia, merohen mo pengikut-Na mendahi-Sa, 2 enggoi mbuka mo babah-Na menghrana mengajar kalak idi ni-Na mo: 3 sayuh tua mo kalak simpogos ibagasen mbersih ate kherna kalak ingo sidasa kherajaen sorga. 4 sayurh tua mo kalak mehksindanggel kehrna kalak i naing ihibur. sayur tua mo kalak silemah lembut kalak ingo sidasa dunia en 5 sayur tua mo kalak lemah-lembuh kala ingo sidasa dunia enda. 6 sayur tua ngo kalak melehe deket muasen mengidah kebenaren kerhna kalak idingo i perhbesur. 7 sayur tua ngo kalak i simerhmaseh ate kehrna mendapet maseh ate. 8 sayur tua kalak mbersih atena karena kalak i mengidah Allah 9 sayuryua mo kalak simehrembah dame kehrna kalak i idokken dukak- dukak Allah. 10 sayurtuango kalak si ianiaya kerna kebenaren, kalak idimo sidasa kerajaen sorga. 11 sayur tua mo kona mula kalak mengupat deket menyanya kona deket mendokken rhatana perkataen jahat mendahi kona kumerhan Aku. 12 lolomo kona kehrna mbelen upahmu isorga kehrna bagimango kalak idi menyanya be kalak nabi simakdeng kona (SIRA DEKET TERANG DUNIA) 13 Kona mo sira dunia mula sira i enggo ndengap bakunemo asa masin i, ia otang negne lot gunana kenah iambongken deket ididoh didoh jelmaimo. 14 kona penerang dunia, kita sitading ibabo delleng otang nenge terhbuniken. 15 si otang ilakati lampuna igamprken iteruh, kenah ibabo nehe lampuingo naing menerangi ratana silot ibagasen hapoi. 16 belimo terangmi mercuhaya engket deket cara si dos asa kalak i kinan penerangen perulaen-perulaen simende, engket pesangapken bapamu sini sorga. 17 ulang merpikir Aku khoh kimbalangken hukum Taurat barangpe kitab para Nabi, Aku khoh otang lako mempersomadaken, tapi menggenapi. 18 Aku menckhekokken situhuna simendena man kona barang soh langit deket bumi lenyap, otang lot hada iota atau hada garis pe mbalang i hukum taurat sampe soh rhatana igenapi. 19 . kehrnai ise si membalangken hada perintah sikedepna enda mengajarken kalak sideban mengulaken hal si dos, idokken mo ia sikedepna ibagasen kerajaen sorga. tapi bagi pe simengulaken perintahnaidi deket simengajarken perintah idi janah idokken mbelgah ibagas kerajaen Sorga 20 kernanidi Aku mendokken bamu, mula kebenarenmu otang lebih mende kebenaren ibas kebenaren guru-guru agama deket Ahli-ahli Farisi, otang kona masuk mibags kerajaen sorga (seimergerah ate mengidah sininana) 21 kona enggo mendengkoh sini ckhokken empungta ualng kona memunuh, iseb ise simemunuh iembah mi pengadilen. 22 tapi kucerhokken bamu ise pe sigerah-gerah ate midah seninana, kenah ihukum, ise si mecrhok mi seninana kona, kona gumbu, kenah ihadepken mo mi Mahkamah agama, deket isepe simendokken, Kona gumbu, wajar kalak idi ibagasen api neraka 23 kernanaidi, mula kona menaruhken pelenmu, idates altar misadona terenget kona seninamu, lot otang cocok atena mendahi kona. 24 tadingkenmo pelenmi, ilebbe altar merdame mo kona lebbe deket seninamu idi enggo kesai balik kona menaruhkan pelenmi 25 simendena merdame mo dekket jehma, simenuduh kona mula hebak medalan kona bak simenuduh kona, asa ulang simenuduh i, pesohken mi hakim engket hakim ipe memohken kona mi gabena janah kona i bengketken ibagasen penjara 26 Aku mecherhok bak kona, kona mak neharapen keluar isinai, ibayar kona mo lebe kepeng siperpodi. 27 (Kalak simelangkah julun pedemen)27 kona enggo mendengkoh icerokken, ulang melangkah julun medem, tapi Aku mencerokken bak kona barang ise mengidah daberu deket naing sekel ia mendahisa. 28 ia enggo melangkah julun medem ideket daberui tahpe bagas atena. 29 mulamatamu kamuhen maing kona merdosa, polditken matami janah capakken, kerna menden kona kebalangen salah hada sendihi dagingmu ulang rhatana dagingmi iambongken ibas api neraka 30 mula tanganmu maing kona merdosa potong deket capakken tanganmi padinmo kembalangen salah hada sendihi mi, dari pada rhatana dagingmi iambongken iapi neraka Aturena kalak sirang) 31 enggo cerhokken, ise simenirangken jabuna kenah mereken surat sirang mijabunai. 32 tapi Aku mencerhok bamu, barang ise menirangken jabunai mula oda kumerna melangkah julun medem, memaing jabunai melangkah julun medem, deket ise kawin bak daberrui sienggo isirangken idi, iape melangkah julun medem (Tentang Smpah) 33 Sekali nai, kona mandengkoh chork mpungta ulang mersumpah palsu, tapi domi mo sumpah mui ijalo isa Tuhan. 34Bagipe aku meclok kamu sandok ulang kona mo sumpah beli kumerna sorga, sorga mo ke sangapen Allah. 35Barangpe dunia, kerhna dunia isi mo perpulungen me neneh na, beli pe kena Yerusalem karna idi kuta kalak Raja Mbelen. 36Ulang kona merhsumpah kumerhna takalna krna oda dapet mengamet selembar buk, mbetar mbekheng-mbekheng. 37Nemuken kenah crokmu, we mula we oda mula oda, kerna silebihna mo koh bai si jahatna. (Terenget Pembalesen) 38Kona enggo mendengkoh, kode sini crockena, mata tukar mata deket epen tukarrh efen. 39Bagipe aku meckhock bamu, ulang mengalo ni jahat, balik na nola ise kiparap pipi kamuhenmu, dordkon mo pipi mu, sideban. 40 Mula lot soda sada kalak ning menuntut kona deket mengamet bajumu, brekhen bajumu, brekhen bajumu mandahisa. 41 Deket ise memaksa koma mendalan 1 mil mendalan mokona rasken ia sindoohna 2 mil. 42 Bre mo bai kalak si mengido mendahi kona, deket ulang mo menjua, jelma sinang me risi jana banunai. (Maseh mo Alemu Medahi Musuhmu). 43 Kona enggo mendengkoh, sini Firman ken neke langi mo dengan mu janah kecegokenmo alomu. 44 Bagi pe Kucrhokken bamu, kekelenggi mo alo-alo mu mekhsodip mendahi kalak-kalak si ki mengeniaya kona, 45 Deket bagidi kona boi jadi dukak-dukak Bapakmu sini sorga ia membincarken mata ni ari-Na kalak si njahat dekket si mende, si perkirohken udan si tuhunna dekket si oda tunna. 46 Mula, kona kesa mengkelengi jehma-jehma si mengkelngi kona kade ngo upah mu? bage kalak pepulungken pajak pe dos ngo pemaing na? 47 Mula,kona memere salam mi dengan senina-seninamu, kade mo lebih na pemahan mu idi? Otang pana jehma-jehma si otang menandai Allah pe mengulaken bagidi? 48 Kumerna nai, kona menjadi sempukhna, bage bapamu sini sorga idi mo sempukhna.''
(Ajahen tentang kibere) 1 "hati-hatimo ke merhjaga-jaga ibas kewajipen Agama ilebbe jehma, otang maksud asa itengen kalak i, mula gagi denggo kona, kona otang lot menjalo upah be Bapa I sorganai. 2 Kumerh nai kesa kona memerhek sidekah kipesorha terompet i lebemu, ulang mo kona bage jehma-jehma munafik i hapo-hapo ibadah ato idalan-dalan, asa kalak i ipoji jehma sideban. Aku mendokken situhuna mendahi kona bahwa kalak i engo mejalo upahna. 3 Tapi, nggo kesa kona memekhe sedekah, ulang bekhe tangan kambikhang memettoh kade sini tangan kamuhen mu maingken, 4 Asa sedekahmu i tekhbonikken dekket Bapamu kitenggen si tekhbonikken i lako memekhe upah mendahi kona.'' (Ajarhen tentang berhdoa) 5 "ket ketika kona berhdoa, ulang bage kalak munafik kehrna kalak i suka cenderh ket merhdoa i hapo- hapo ibadah ket i pinggirh-pinggirh dalan. 6 bagendahri kona naing berhdoa masuk mo kona mibagesen kamarh, ket tutup pintumu asa behrdoa mokono mendahi Bapakmu si ibekas terhbuniken i, sianing memerhek upah mendahi kona, 7 ketika kona berhdoa ulang mengunaken cehrok-cerhok siotang merhguna, bage silakoken jehma-jehma siotang kitandai Allah, kehrna kalak i mengirha mbue cherok-cherok kalak idi ibegeken. 8 Nggo kessa idi, ulang bage kalak kumekhna Bapamu memetoh kade si kona pekhluken makkden pe kona pido mendahi Ia. 9 Mekhsodip mo bagen, 'Bapa kami sini sorga, Dikudusken mo gekhakh-Mu, 10 Roh mo kekhajaen-Mu, tekhjadi mo kehendak-Mu i bumi bge i sorga. 11 Bekheken mo kami, i wari sedakhen,pangan kami si cukup na. 12 Dekket, ampuni mo kesalahen-kesalahen kami, bagi kami mang pe mengampuni jekhma-jekhma si mekhsalah mendahi kami. 13 Dekket, ulang mo embah kami mi pengojin, tapi peluah mo kami i sinjahat nai. Kekhna Kona mo sinidasa kekhajaen, dekket kuasa,deket kemulaen soh mi sedekah-dekah na. Amen.' 14 Kekhna ukum kona kiampuni kesalahen-kesalahen jehma si Deban, Bapa sokhgamu pe ning lako kiampuni kona. 15 Na idi, ukum kona otang kiampuni kesalahen-kesalahen jehma si deban, Bapamu pe otang mang kiampuni kesalahen-kesalahenmu.'' (Sikap Mula naing mekhpuasa). 16 ''Nai, mula kona mekhpuasa, ulang ceh ngut bage kalak munapik kekhna kalak i ki ganti awe na asa i idah sedang mekhpuasa kalak si deban i. Aku mendokken si tuhun na bamu kumekhnaken kalak i nggo menjalo upah na. 17 Kumekhna idi, kona, nggo kessa mekhpuasa , minaki mo takal mu dekket cutci mo awe mu. 18 Asa puasa mu otang i idah kalak , tapi kekhna Bapamu si ni bekkas otang tekhidah. dekket, Bapamu si mengidah pemahan mu si otang teridah i naing ki balesken mendahi kona.'' 19Ulang i pepulung kona hata i tanah en si nggiut kahaten ket si nggilit i tangko jehma. 20Tapi kumpulken ma untuk dihina sendihi hata i sohga si oda nggiut meh kahat deket si oda nggiut teh bongkah ket oda boi i tangko penanko. 21I dike hatamu isi mo pikihen mu. 22 "Mata imo lampu daging mu nai Mula matamu mende kahina badanmu menjadi tekhang. 23 Tapi mula matamu jahat kahina badanmu ibas kegelapen tapi mula tekhang mendahi kona otang lot kegelapen badanmu." 24"Oda lot jehma melayani dua haja kehna ia ki benci haja i si hada ki behe bahang setia mi haja si hada ato pe ki memehken kalak si deban kona oda dapet melayani Allah deket kini beak. ( Ulang Kona Mbiah) 25 Kehna idi mo aku meh cehik mendahi kona, ulang mbiah teh hadab nggeluh mu kade kona pangan ato kade kona enum. Bagi mang tehenget badanmu, ket kade i pake kona. Oda ngoi si pentinggna ket panganen ket dagingmu ket paken. 26 Tengen mo manuk i langit si oda ki tabuh ket oda pepuungken hasil tapi Bapa i sohga membehe kalak mangan. Oda kona lebih mehaga dahi pada kalaki? 27 Ise mo iantaha kona kuahti deket dohok ki tambahi umurna sa asta? 28 Tehenget paken mahkade kona kuatih tengen mo bungan pancuh ijampalen bakune ia otang kehejo ket otang ma pepulungken, 29 tapi aku mendoket taba kona bahwa Salomo ibas kahina kesangapanena. Oda lat mehpaken bage salah sada bage bunga idi. 30 Nai mula dukut i jampelan si lot ahien ket bahemben iambongken mi bengesen api, Allah ki behsihken hatana, tehlebih mo kono, hai kona si kuhong pecaya. 31 Kehna i ulang kona kuatih deket mecehuk, 'kade mo kami pangan?' ket kade mo kami inum?' bak kade mo kami pake? 32 Kehna bangsa-bangsa si deban ki tulus kahina enda deket Bapak i sohga pe kibetoh kehna kona kibutuhkeb hatana idi. 33 Tapi cahi leben kehajan ket kebenahena bahu kahina i beheken mendahi kona. 34 Nai ulang kona mbiah untuk ahi bahemben kehna ahi bahemben ahi kebiahen mi dihina sendihi. Cukup mo sada ahi kesusahena sendihi." (Ulang Kihakimi) 1 Ulang kihakimi sa kona pe nda mang kena hakimi. 2 Kekhna dengan penghakimen si kona bain lako menghakimi, kona pe akan i hakimi, dekket ukuren si kona bainken mahan ukukhen lako mengukukh kona. 3 Nai, kune sa i idah kona potongen kayu i mata seninamu, tapi otang memetoh kayu lot i matamu sendiri? 4 Ato,bakune kona bisa mecekhokken mi seninamu, 'belli mo sa ku keluarken potongen kayu idi i mata mu nai,' tapi tengen mo, lot potongen kayu i mata mu? 5 Oi, kene kalak munafik keluakh ken lebe balok i matamu nai, nca baru kona boi mengidah jelas lako mengeluakhken potongen kayu idi i mata seninamu. 6 Ulang bkheken barang si suci mendahiken biang-biang, ulang mang mo i capakken mutiarha mi jolo babi asa ulang i lucak-lucaki bakken nehena bakhu khoh ki khaok-khaok kona. " (Pidomo, Tulusi, dekket Tuk-Tuki) 7 "Pidomo, asal i pido kona pasti i bekheken bamu. Tulusimo, bakhu kona pasti mendapet. Tuk-tuki mo, bakhu kennah ibukaken mendahi kona. 8 Kumekhna, kakhina jehma si mengido, ia menjalo, bakken jehma si menulusi pasti mendapet, bakken si mentuk-tuki kennah i bukaken. 9 Ato, ise i antakha kona, mula dukak na mengido khoti bakhu i bekhkhe nola batu mi dukakna idi? 10 Ato, mula dukakna mengido ikan, ia oda ngo memekhen nipe mi dukakna idi, kan? 11 Jadi, mela kona hambin kalak si jahat toh kona bakune ki bekheken si mende mi dukak-dukak mu, apa lagi nomo Bapamu sini sorga, Ia kenah memekheken si mende mendahiken kalak si mengido taba-Sa" (Hukum Si Pekhlebbe) 12 "Kekhna idi, kakhina si pot bamu asa kalak memaingken idi taba kona, bagimang pe kona kibainken mendahiken kalak i kumekhna enda mo Hukum Taurat deket kitab nabi-nabi." (Dalan Lako Mi Kenggekuhen) 13 "Masuk mo ke lewat gekhbang si sempit kumekhna mbelang ngo gekhbang dekket mbellang dalan lako mi kematen i, enca mbue ngo kalak si masuk takhap i. 14 Kumekhna, sempit ngo gekhbang i dekket sesak ngo dalan lako menuju kenggeluhen i, dekket cituk ngo si kejumpai-sa. (Engeten Tekhsenget Nabi-Nabi Palsu) 15 Enca, hati-hati mo kene tekhsenget nabi-nabi palsu si khoh mendahi kona mekhpaken domba, tapi situhuna kalak i mo sekhigala-sekhigala si njahat. 16 I buahna nai ngo kona menandai kalak i . Boi no kalak i pepulungken buah anggur i bekas si mpekhkhen si mekhdokhi dekket buah-buah ara i suan-suanen mekhdokhi nai? 17 Bagi mang, kakhina na batang-batang si mende kenah memekheken buah si mende, tapi batang-batang si otang mende memekheken buah si otang mende. 18 batang-batang si mende otang memekheken buah si otang mende, dekket batang-batang si otang mende otang memekheken buah si mende. 19 Karina batang-batang si otang memekheken buah si mende kenah itabah dekket i ambongken mi bages api. 20 Nca, i buah na nai ngo kona menandai kalak i. 21 Otang kakhina ngo jehma mecekhok bang-Ku, Tuhan, Tuhan,' masuk mi kekhajaen Sokhga, tapi kalak si mengkkhejoken si i sukhuh Bapa sini sorga . 22 I wakhi i, mbue jehma mendokken bang-Ku, Tuhan, Tuhan, otang kah kami memahani i bages gelakh-Mu, dekket ki pelaus khuh-khuh si njahat i bages gelakh-Mu, dekket memainken mukjizat i bagesen gelakh-Mu?' 23 Bakhu, Aku ning kipecidah mi kalak idi, 'Aku otang pekhnah menandai kona! laus mo kene i gembakh-Ku nai, kona si memaingken pengelako si otang mende!"' 24 (Begeken Dekket Ulaken Mo) 24 "Kekhna i, kakhina jehma si memege cekhkhok-Ku dekket kalak si mengulaken sa kenah menjadi jehma si bijak, si membangun hapo na i babo batu. 25 Bakhu, khoh mo udan dekket khoh mang mo banjikh, dekket angin ndekhas khoh mendapetken hapo i, bakhu, hapo i pe otang mekhumpak kumekhna i cendekhken i babo batu. 26 Dekket, kakhina jehma si memege cekhok-Ku i dekket si i otang mengulaken na kennah dos bage kalak si moto si mencendekhken hapo na i babo pasikh. 27 Bakhu, khoh mo udan dekket khoh mang mo banjikh, dekket angin kencang pe mengembasken hapo i, baru hapo i pe mekhumpak , janah keah kalohon mo." 28 Enggo kesa Isa siap mecekhkhok si enda, dom ngo jehma tekhhekhan-hekhan mi pengajakhen Na, 29 Kekhna ia mengajakhken kalak i imo kalak si mekhkuasa bage kalak ahli-ahli Taukhat i. (Isa Menjuahken Kalak Si Sakit Kusta) 1 Enggo ketca Isa tukhun i delleng nai, janah mbue jehma mengekuti Ia. 2 Bakhu, idahmo, hada kalak si sakit kusta bakhu khoh taba-Sa, dekket sujud i jolo-Na bakhu i dokken, "Tuan, mella sekel kona, malumken mo aku." 3 Bakhu Isa mendokhoken tangan-Na dekket menjamah sa, ni-Na mo, "sekel ngo Aku, malum mo kona." Mentekh ndekhang idi, enca njuah mo jehma idi. 4 Bakhu, Isa mecekhok bana, "pekhdateken mo, ulang kona mencekhokken bakhang kade mi pe kalak, tapi laus mo kona pecidah mo dikhimu mi imam, dekket bekheken mo pelen si i pekhintahken Musa menjadi kesaksian mi kalak idi. (Sada Kalak Pekhkekhejo Pekhwikha Romawi I Njuahken) 5 Enggo kessa Isa masuk mi Kapekhnaum, hada kalak pekhwikha khoh mendahi Ia, 6 bakhu i dokken, Tuan, hambaku bagendakhi cacat i hapo, nde khsahmi akap." 7 Bakhu, Isa mecekhok nina mo: "Aku kenah khoh ki pe njuah ia." 8 Enggo kessa bagi, pekhwikha i aloi bak idokken mo, "Tuan, aku oda pantas ba-Mu masuk mi bagas hapo ku tapi dokken sambin mo cituk khana bak hamba ku asa njuah iakap na. 9 Kumekhna, aku pe kalak si lot i tekhuh kekuasaen, dekket tentakha-tentakha i tekhuhku. janah, mula kudokken bai sada kalak 'laus mo kona,' laos mo ia, dekket mi sideban mang,'khoh mo ko, bakhu khoh mo ia, bak mi hambaku, 'kekhejoken mo en, bakhu i kekhejoken mang mo." 10 Enggo kessa Isa ki begge idi, her khan mo Ia bakhu idokken mo bak kalak si mengekuti Ia," Aku mendokken situhuna mi kona, otang pekhnah ku idah iman bagen belgahna i antakha kalak Iskhael. 11 Aku mendokken mi kona mbue ngo nan khoh i timukh bak i bakhat nai, bakhu dogong mangan dekket Abkhaham, Ishak, dekket Yakub i bages kekhajaen Sokhga, 12 tapi anak-anak kekhajaen idi nai i ambongken mi bages si gelap imo si paling galap na. I sa doi lot mekhbonek ate dekket epen si mekhkkhutuken. 13 Bakhu, Isa mendokken bana pekhwikha i, "laus mo kona, beli mo i masa bamu bage si i pekhcayai kona. " Dekket waktu ni pe, njuah mo hamba na i. (Simatua Petkhus Bak Mbue Kalak I Penjuah) 14 Enggo kessa isa soh i hapo Petkhus, i idah mo simatua Petkhus janah gale bak magin ia. 15 Bakhu, Isa menjemak tangan simatua ni Petkhus i janah njuah mo i akap. Enggo kesa i, kekemo ia bak langsung melayani Isa. 16 Enggo kesa ning gelap wakhi, kalak i mekhembah jehma mbue si seluken khuh jahat, bakhu Ia mengusikh khuh-khuh idi,dekkat rana sambin, bakhui i malumken kakhina kalak si sakit, 17 asa tekhjadi kade si ni cekhokken si nabi Yesaya: "Ia mo si memuat kelemahen-kelemahen ta dekket memalumken kakhina sakit ta." Yesaya 53:4 (Menjadi Pengekut Isa) 18 Bagendakhi, Enggo kesa Isa mengidah jehma mbue i keliling-Na, Ia memekheken pekhentah na lako laus mi subekhang. 19 Enggo kesa, lot kalak ahli Taukhat khoh deket mendokken ba-Na, "Guru, aku naing mengekuti-Ko mike pe ko pak i mang mo aku." 20 Bakhu, isa mendokken bana, " Par khubah si dasa liang deket manuk-manuk i langit sidasa asakh-asakh. Enggo kesa, Anak Jehma otang lot sidasa bekas ilako menggampakhken takal-Na." 21 Sada kalak pengikut mendokken ba-Na, "Tuhan, izinken mo aku lako perlebbe jolo laus deket mengkubukhken bapakku ." 22 Enggo kesa i Isa mendokken bana, "Ekutken mo Aku, dekket belli mo kalak mate mengkubukhken kalak mate sesama kalak i." (Isa Kipendong Badai) 23 Bakhu, Enggo kesa Isa naik mi bungki, pengikut-pengikutna mengekutken Ia. 24 Bakhu, tengen mo, masa masa mo badai belgah i dano sampe bungki i pe enggo tekhtutup ombak. Tapi, Isa metdem. 25 Bakhu, khoh mo pengikut-pengikut mendahi Isa bakhu mendungoi Ia, nina mo, "Tuhan,selamatken mo kami! Mate nai ngo kita en!" 26 Bakhu, Ia mecekhok taba kalak i, "kasa kona mbiakh, kona si kukhang bekhiman?" Bakhu cendekh mo Ia deket ki pendong angin bak dano i, janah langsung mo ndong. 27 Janah, kalak i hekhan bakhu i dokken mo, "Jehma bakune ngo Ia en, sampe angin bak dano mekhpenguei mi Ia!". (Dua Kalak Gadakha Keseleppen Setan) 28 Enggo kesa Isa soh subekhkhang dano i bekas kalak Gandakha dua kalak si i seleppi setan i khoh mendahi Ia. Kalak i keluakh i kubukhen nai janah jahat kalon soh otang lot kalak boi kilewati dalan idi. 29 Jadi tengen mo, kalak i mesukhak, nina mo, " kade ukhusen Mu deket kami, kona Dukak Allah? Tah khoh Kona lako ki ndersa kami no ngo sendekhang masa na deng?" 30 Bakhu, nakhih ndaoh be kalak i nai lot piga-piga babi si naing menulisi pangan na. 31 Setan-setan idi mengido taba Ia janah i dokken, "Mula Kona naing ki pelaus kami, sukhuh mo kami pindahmi bages bai-babi i." 32 Bakhu, i dokken Isa mo bak kalak idi, "laus mo kene!" Jadi, laus mo kalak i janah masuk mi bagas bai-babi i, Bakhu, kakhina babi-babi i pe ndaboh mo mi jukhang i biding dano i janah mate tekhneknek. 33 Jehma-jehma si mermakan pinakan babi i pe mekhlojangen, janah masuk mi kota, janah menulutken kakhina na, deket kade pe si tekhjadi be kalak jehma-jehma si i seluki setan i. 34 Bakhu, tengen mo, kakhina kota keluakh lako simbak mendahi Isa. Enggo kesa i idah Isa kalak i memido taba-Sa lako menadingken bekas idi. (Isa megampuni deket kipenjuah sada kalak si lumpuh). 1Enggo ketca masuk mi bongki, Isa ki subekhangi danau bakhu sakat mo ia kuta-Na. 2Bakhu, tenggen,kalak i mekhembah mendahi Ia hada kalak si lumpuh i bas peddemmen. Enggo ketca mengidah iman kalak i, Isa mecekhok taba kalak si lumpuh idi, "kuatken mo atemu, dukak-Ku, dosamu enggo i ampuni". 3Bakhu, piga-piga gukhu agama mengkhana ibas atena, kalak en menumpahi. 4Tapi, ibittoh Isa ngo pikhihen kalak i, Nina Isa mo, "kasa kona memikhinken si jahat ibas atemu? 5Idike mo lebih mekhasa, mencekhok, dosa-dosamu i ampuni, marang mencekhok, ndungmu bakhu mekhdalan moko? 6Kumekhnai, asa ibetoh kona, asa i betoh kona i dunia en Dukak Jehma mekhuasa mengampuni dosa. "Bakhu, isa mecekhoken mi kalak si lumpuh idi, ndungo moko, antong mo bekas peddemen mi, bakhu balik mo ko!" 7Enca, ndungo mo ia bakhu balik. 8Enggo ketca i idah jehma dom simasa i, menjadi hekhan mo kalak i bakhu memuliakan Allah si memekhe kuasa si bagi idi mi jelma. (Matius Pekhtunggu Belasting Mengekut Isa) 9Enggo kessa Isa laus isidi nai, ia mengidah sada kalak i tenggol Matius senderang kundul i bekas pekhtunggu belasting, bakhu, idokken Isa mo tabasa, ekutken aku, baru cendekh mo Matius baru i ekutken mo Isa. 10 Sendekhang kundul Isa ibagas sapo i, tingin, mbue pekhtunggu belasting khoh deket kalak-kalak pekhdosa khoh, bakhu, dogok mangan khebbak Isa deket pengikut-pengikut-Na. 11 Bakhu, enggo kessa kalak Fakhisi mengidah idi, mekhana mo kalak i mi murid-murid-Na, kasa Gukhumu mangan khebakken kalak pekhtunggu belasting deket kalak-kalak pekhdosa? 12Kumekhna, enggo kessa i begge Isa bagidi idokken kalak i, idokken-Na mo, "kalak si njuah oda pekhlu bana tabib, tapi kalak si sakit ingo. 13Ukum bagi, laus mo kono bakhu pelajakhi mo kade maksud nai. Kalak simekhmaseh ate ngo si ku kelemoken oda ngo mi pekhsembahenna kumekhna aku roh oda lako menenggoi kalak si benakh tapi kalak si pekhdosa i ngo". (Kuso-kuso Tentang Mekhpuasa) 14Enggo kessa, khoh mo pengekut-pengekut Yohannes mendahi Isa lako mengkusoi, kasa kami deket kalak-kalak Farisi mengulaken puasa, tapi pengekut-pengekut mu oda mekhpuasa?". 15Bakhu, bagen mo idokkon Isa mendahi kalak idi, bisa ngo pana pendengani pengatin mekhbonek ate sedekah pengatin daholi tong deng khebak-khebak dekek kalak i? kumekhna i, enggo kessa dapet waktuna pengantin dahoi i alengi kalak i mi kalak i nai bakhu laus mo kalak i lako mekhpuasa. 16Sada kalak poda lot mendongkapken oles si khembakhu mi pakeen si enggo male kumekhna dongkapen idi mekhibak pakeen si male deket makin mbelang mo ribakna. 17Bagi ma, oda lot kalak menuangken anggukh si mbakhu mi bagas kiong si male. Ukum bagi, bekas kiong i jadi bukhuk mo, gabe mekhibak,deket anggukh gabe tuang, bakhu kiong si male i pe gabe hancukh. Tapi naidi, kalak si menimpan angukh si mbakhu i mi bekas kiong si mbakhu ma asa gabe mekhandal mo mekhaduna. (Isa Kipekhgeluh deket Kipekhnjuahken) 18 Sewaktu Isa mendokken si tekhsenget i mendahi kalak i tingin mo sada kalak pengendeng i bekas pekhgukhuen, khoh lako ki sembah-Ia, nai nina mo, ndai den mate bekhkhuku, kumekhna i khoh moko janah bain mo tangan mu i babo na asa gabe geluh mo ia. 19 Enggo kesa bagi, keke mo Isa deket mengekutken mo kalak i, bagi ma deket pengekut-pengekut-Na. 20 Baru, tingin mo, sada kalak dabekhu enggo dua belas tahun sakit ketimbasen menjolmiti Isa i podi nai bakhu i jemak ma benna jubah Isa, 21merasa mo dabekhu i mi dikhina sendikhi, pelin jubah na sambing pe ku jemak gabe njuah mo aku. 22 Enggo kessa bagi, nai i tolihken Isa mo mi podi bakhu menengen dabkhkhu i, nai i doken mo, "kuatken mo iman mu ale dukak-Ku, kumekhna iman mi ngo enggo ki njuhken kona." Gejabken ni, gabe njuah mo dabekhkhu idi. Enggo kesa Isa soh mi hapo pengendeng pekhgukhuen i dekket idah mo kalak mempul sekhuling janah jehma mbue i memaingken gulut, Ia mecekhok mendahi kalak jehma-jehma i, "laus mo ke, kumekhna Dukak si dabekhkhu idi otang ngo mate ,melainken metdem ngo." Bakhu, i tekhtawai kalak i mo Isa. 25 Enggo kesa, jehma tekhkhem idi i pelaus mi luakh, masuk mo Isa masuk janah i jemak mo tangan anak idi, bakhu gabe ndungo mo dukak si dabekhkhu i. Nai mentekh tekhsebakh mo bekhita i mi selukhuh negekhi i. (Isa Ki Penjuah Dua kalak Si Petung) 27 Enggo kesa laus i sidi nai, nai lot mo dua kalak si petung mengikuti Ia sambil mesukhak-sukhak, "Maseh mo atemu mengidah kami ale Dukak Daud. 28 Enggo kesa i masuki hapo idi, dua kalak si petung mendahi mendahi-Sa janah i kusoi mo taba kalak i, " Tuhu mang ngo kona pekhcaya Aku boi kebahan enda? Nai i aloi kalak i mo taba-Na, "Ue, Tuhan!" 29 Bakhu, i jamah Isa mo mata kalak i, ni-Na mo, " saut mo bage sini i pekhcayai kona." 30 Bakhu, mbuka mo mata kalak i. Mertuhu kalon ngo Isa ki pesengetken kalak i, "Pekhdateken mo, otang ndokhok kalak memetoh enda." 31 Tapi, kalak i keluakh janah tekhsiakh mo bekhita tentang isa i mi kakhina negekhi idi. (Isa Ki Penjuah kalak Si Petung) 32Enggo kesa laus kalak si dua ndai mi luakh, tengen mo, kalak si mekhembah hada kalak si pekkak si i sekuki khuh jahat taba Isa. 33 Enggo kesa i pelaus khuh jahat i, gabe bisa no mo mecekhok kalak si pekak ndai, nai hekhan mo jehma ntekhkhem i bakhu mecekhok, nai si genden otang pekhnah tekhidah di Israel." 34 Nai bagen mo i dokken kalak -kalak Fakhisi, "Ia ki pelaus khuh-khuh jahat deket kuasa khuh-khuh jahat." (Mbue Si Man Peranin Tapi Cituk Pengkekhajo na) 35 Bakhu, laus mo Isa mengelilingi kakhina kota deket kampung sambil mengajar i sinagoge-sinagoge kalak i, bakhu ki bekhitaken Injil kekhajaen, deket ki pejuah kakhina penyakit kalak si sakit. 36 Enggo kesa i idah Isa jehma ntekhkhem i, maseh mo ate-Na mi kalak i kumekhna leja deket ndote bage bikhi-bikhi si otang lot tukang angon na. 37 Bakhu Ia mecekhkhok mi pengikut-pengikut-Na, "Situhun na, man pekhanin mbue, tapi si pengkekhejoken na cituk." 38 Kumekhna idi, pido mo mi Tuhan si sidasa pekhanin i, lako ki pesulak pengkekhajo-pengkekhajo i bagas pekhanin-Na." (Isa Menukhuh Pengekut-pengekut-Na) 1 Nai, Isa menegoi dua belas pengekut-Na nai i bereken be kalak i kuasa i bas khuh-khuh najis lako ki pekhlausken khuh-khuh idi nai lako ki penjuah kakhinabage sakit barang pe kakhina bage sincio. 2 Henda mo gelakh-gelakh dua belas Khasul Na idi: Si pekhjolo, Simon sini gekhakhi Petkhus, deket Andkheas senina na, dedket Yakobus dukak ni Zebedus, deket Yohannes senina na, 3 Filipus, deket Bartolomeus, Tomas, bakhu Matius si pepulung pajak, Yakubus dukak ni Alfeus, bakhu Tadeus, 4 Simon kalak Zelot, deket Yudas Iskakhiot si ki hianati Isa. 5 Isa ki pesulak dua belas pengekut-Na idi deket menekhuh kalak i, ulang laus mi dalan bangsa-bangsa si deban makhang masuk mi bagas kota Samaria, 6 melainken laus mendahiken bikhi- bikhi si laling i antakha umat Israel. 7 Deket si ndekah ko laus, kabakhken kene janah mencekhokken, 'Kekhajen Sorga enggo njolmit.' 8 Penjuahken mo sini sakit, pegeluhken mo si enggo mate, penjuahken mo sakit kusta, deket ki pelaus khuh-khuh jahat. Kona menjalo tapi otang mayakh, bekhkhek mo tanpa mayakh. 9 Ulang kona mekhembah emas, mkhang pekhak, bakhang pe tembaga bages eket abakmu, 10 bakhang ucang mu pe i pekhdalan, makhang dua lembakh paken mu, makhang pe sellop, makhang tongket kumekhna kalak si kekhajo patut mo dapeten panganenna. 11 Deket, i kota makhang i kuta dike pe si i masuki kona, pekhdateken mo bakhang ise si pakhasna mi bagas deket tading isi soh kona ning laus. 12 Enggo kesa kona masuk mi bagasen hapo idi, bekhkhekken mo salam. 13 Deket, kum hapo i pakhas, belli mo lolo sampang ate mu soh bana, tapi mula otang, belli lolo sampang atemu balik bamu. 14 Deket, bakhang ise sambing otang menjalo kona bakhang otang memegeken cekhokmu, enggo kesa kona keluakh i hapo makhang i kota idi takh-takh ken mo abu i nehemu nai. 15 Aku mencekhokken si tuhu na bamu kumekhna i wakhi penghakimen, tanoh Sodom deket Gomokha kennah lebih boi menanggung na dakhi pada kota idi. (Kesusahan-Kesusahen Sini hadapi Para Pengekut) 16 "Tengen mo, Aku ki sukhuh kona bage bikhi-bikhi i tengah- tengah sekhigala. Kumekh na idi, gabe pande mo bage nipe deket polos bage manuk-manuk ndakhapati. 17 Kumekhna idi, mende-mendemo mendahiken jehm-jehma kumekhna kalak i naing menyekhahken kona mi Sanhedrin deket naing ki libas kona i sinagoge-sinagoge kalak i. 18 Janah kona kenah i embah mi jolo si mekhkuasa deket kalak khaja kumekhna Aku, gabe kesaksien tab kalak i deket deket bansa-bangsa sidebaen. 19 Tapi, sendekhang kalak i ki sekhahken kona, ulang pella khoga bakhang bakune atao makhang kade pe sini kona cekhokken kumekhna getjabken ni kenah ngo langsung i bekhkheken bamu kade si hakhus kona cekhokken. 20 Kumekhna, otang kona ngo si mecekhok, tapi idi mo Khuh Bapamu si mecekhok i bages kona 21 Senina kenah naing memekhekken senina na mang lako mi kematen, deket Bapa mendahiken dukakna. Bakhu, dukak-dukakna naing mengalo pakhtua na janah ki pateken kalak idi. 22 Kona kenah i keceggoken kahina kalak kalak kumekhna gelakh-Ku, tapi ukum kalak si bekhtahan soh podi niari kenah ngo i selamatken. 23 Enggo kesa kalak i meniksa kona i bas hada kota, lojang mo ke kota si deban. Aku mendokken situhuna bamu kumekhna kona pasti otang boi ki lewati kota-kota Iskhael soh mi Anak Jehma i khoh. 24 Mukhid otang melebihi gukhuna, bagi mang pe hamba otang melebihi tuanna. 25 Cukup mo mula mukhid bage gukhuna, deket hamba bage tuan na. mula kalak i mendokken tuan hapo idi Beelzebul, lebih tengam kalohen ngo mi anggota keluakhga na." (Mekhkebiakhen Mi Allah Otang Ngo Taba Jehma) 26 Kumekhna idi, ulang pella kona biakh taba kalak idi kekhna otang kade poda si tekhtutup boi i pecidah, ato si otang tekhidah si otang kena betoh. 27 Kade si Ku dokken bamu i bas kegelapen, dokken mo i bagasen sintekhang. Deket kade sini begge kona si i copingmu, bekhitaken mo i babo hapo mu . 28 Ulang mbiakh mi kalak idi si boi memunuh daging, tapi si otang boi memunuh tendi, melainken kenah mbiakh mi Ia si boi ki pateken tendi bak daging i nekhaka. 29 bage dua ekokh manuk-manuk pipit i dea lako mendapet hada kepeng? Bakhu, otang lot seekokh poda be kalak i nai ndabuh i luakh khencana Bapamu. 30 Janah, buk sini takal mu i pe boi tekhbetong kakhina i. 31 Kumekhna idi, ulang mo mbiakh, kona lebih mehakhga dakhi pada bagi dom na manuk-manuk pipit idi. (Merpertuhui Isa I Jolo Kalak Sideban) 32 "Jadi, setiap jehma si mengakui Aku i jolo jehma, Aku pe mengakui ia ijolo Bapa-Ku si merbekas i sorga. 33 Kekhna nai idi, ise otang pekhcaya bang-Ku i jolo jehma, Aku pe otang mengakui sa i jolo Bapa-Ku sini sokhga." (Maksud ni Pekhkikhoh Isa) 34 "Ulang pikikh ke Aku khoh lako mekhembah kedamen i dunia en. Aku otang khoh mekhembah kedamen, tapi pedang ngo. 35 Kumekhna, Aku khoh lako ki pejae daholi i pekhtua na nai, dukak dabekhu i umak na nai, pekhmaen dabekhkhu i simatuana nai, 36 Dekket musuh hada kalak imo i anggota keluakhga nai. 37 Ise ki kelengi pakhtua na ato umak na melebihi Aku, otang pantas ia bangku. Janah, ise lebih mengekelengi dukak na daholi ato dukak na dabekhkhu melebihi Aku, ia otang pantas bang-Ku. 38 Janah ise otang memekhsan sakib na deket mengekut Aku, otang ia layak bang-Ku. 39 Ise si kipekhtahankan kesahna kenah kembalangen kesahna, janah ise kembalangen kesah kakhna Aku kenah mendapetkenna." (Upah Be Allah Nai) 40 "Ise si menjalo kona, menjalo Aku. Janah ise menjalo Aku, menjalo Ia si menukhuh Aku. 41 Ise si menekhima nabi i bagas gelakh nabi kenah menjalo upah nabi. Janah, ise si menjalo si mende i bagasen gelakh kalak benakh kenah menjalo upah kalak benakh. 42 Deket, ise si memekhkhe menum mi hada kalak si kedek enda belli pe secangkikh lae mbekhgoh mi gelakh hada kalak mukhid, Aku mendokken si tuhu na bamu, ia otang oda kembalangen upahna." 1 Enggo kesa Isa siap kebekhekken pekhentah mi dua belas pengekut-Na, ia laus i sidi nai lako mengajakh deket mekhcekhamah i kota-kota kalak i. (Isa Deket Yohanes Pembabtis) 2 Bagendari, enggo kesa Yohanes, si i luakh penjakha, imo begge mo pengkekhajo-pengkekhajo Al-Masih, ia memekhek kabakh takhap pengekut-pengekutNa, 3 Deket i kusoi baNa,"Enca Kona ngo si naing khoh idi, ato makhang tong deng ngo kami ki pema sidebaen?" 4 Isa mengaloi deket mendokken bana kalak i, "laus janah dokken mo mi si Yohanes kade si i begge dekket si i idah kona, 5 kalak mpetung mengidah, si lumpuh medalan, si sakit kusta i penjuah, si tongkik memegge, kalak si tongkik mekhpemegge, si mate i pegelluh, dekket mi kalak si miskin i bekhitaken Injil. 6 Janah, sayukhntua ngo jehma si otang tekhtuk-tuk kekhna Aku." 7 Janah, enggo kesa kalak i laus, kikhana mo Isa mi jehma mbue tekhsenget si Yohanes, "kade ngo si i idah kona i padang gukhung i? sebatang si i gekhekken angin? 8 Kona laus naing mengidah kade? kalak si mekhpaken si halus? Kalak i si melkhpaken si halus idi lot i istana-istana khaja. 9 Naing mengidah kade ngo kona laus? hada kalak nabi? Ue, Aku mendokken bamu, ia lebih mbellen dakhi pada hada kalak nabi. 10 Kumekhna, ia ngo mengenaisa enggo tekhtulis: 'Idah mo! Aku memekhekken pesukhuh-Ku menjaloi Kona. Ia ngo si kepkhsiapken dalan ba-Mu i jolo-Mu.' Maleaki 3:1 11 Aku mensokken situhunna bamu, i antakha kalak i si i tubuhken dabekhu, otang pekhnah tekhidah kalak lebih mbelgah dakhi pada Yohanes Pembabtis. Tapi, si kedep na i kekhajaen Sorga, lebih mbelgah dakhi pada ia. 12 I mulai zaman si Yohanes Pembabtis soh mi wakhi en, kekhajae Sukhga mendekhita kekekhasan, deket jehma-jehma si jahat idi memaingken cakha paksa. 13 Kumekhna, kakhina nabi deket hukum Taukhat enggo bekhnubuat soh mi zaman Yohanes. 14 Janah, mula kona ngget menjalo sa, ia ngo Elia si naing khoh idi. 15 Ise lot copingna lako ki beggeken, kenah ngo ia ki beggeken! 16 Mela bagidi,bak kade ngo Kubandingken penekhus si begendakhi en? Kalak idi mo bage dukak-dukak si ngkeddep si dogok i bekas-bekas jehma mbue, si menenggoi dengan-denganna, 17 jana mendokken,'kami ki sempul sekhuling bamu, tapi kona otang mekhjoget. Kami mekhendeken lagu kembalangen. tapi kona otang kona tangis.' 18 Kumekhna, Yohanes khoh otang ngo mangan, dekket otang menum, janah kalak i mendokken,'Ia seluken khoh jahat.' 19 Tapi, enggo kesa Dukak Jehma i khoh bakhu mangan deket menum, deket kalak i mendokken,'Tingin mo, hada kalak si khakus deket pemabuk, imbang kalak si pepulungken pajak deket jehma-jehma pekhdosa.' Tapi, kepantasen i benakhken kumekhna pekhbuatenna." (Sengt-Senget Mi Kalak Siso Percaya) 20 Enggo kesa Isa ki cela kota-kota bekas Ia paling dom memaingken mukjizat kumekhna kalak idi otang mekhtobat. 21 "Sudah mo kona, Khokhazim! Sudah mo kona Betsaida! kumekhna, mula mukjizat-mukjizat si enggo tekhjadi i antakha kona dekket si tekhjadi i Tikhus deket Sidon, kalak i enggo ndekkah mekhtobat janah mekhpakken kabung deket abu. 22 Tapi, Aku mendokken taba kona i wakhi penghakimen, Tikhus dekket Sidon kenah lebih boi menahan idi dakhi pada kona. 23 Janah, kona,Kapekhnaum, mungkin ngo kona i pedates soh mi langit? Otang, kona kenah i tukhunken mi dunia kalak mate, kumekhna mula mukjizat-mukjizat si enggo tekhjadi i Sodom, kota idi kenah lot soh bagendakhi. 24 Tapi, aAku medokken taba kona i akhi penghakimin. tanoh Sodom kenah lebih boi menahan idi dakhi pada kona." (Kelolonken Bai kalak Si Khoh Isa) 25 I waktu idi Isa mendokken, Aku pesangapken Kona, Bapa, Tuhan i babo langit deket tanoh, kekhna kona memonikken kakhina enda ibas jehma-jehma simpantas deket si pande, janah sini dokken na mendahi dukak-dukak si kedep na. 26 Ya, Bapa, kekhna bagimo si mekhpenguei i jolo-Mu. 27 Kakhina si enggo i bekhekken bang-Ku. Janah, otang lot hada kalak poda menandai Dukak, selain Bapa; otang hada kalak poda menandai Bapa selain Dukak deket setiap jehma si i kehendaki Dukak mendokkensa. 28 Khoh mo ke mendahi-Aku, khina si leja janah mbotongen, janah Aku kenah memekhekken kelegaen. 29 Embah mo kini ndekhsa si Ku pasang, deket pelajakhi mo bang-Ku nai kumekhna Aku pengeseang deket cekhep ukur, janah kona kenah mendapet ketenangen i bas ukukhmu. 30 Kekhna, kini ndekhsa si Ku pasang idi otang payah deket si tahanen-Ku menahang."
(Isa Imo Tuhan Ibas Wakhi Sabat) 1 Sinderang idi, Isa mekhdalan ki lewati juma gandum bas wakhi sabat., kumekhna pengikut-pengikut-Na melehe nai kalak idi ki tubenai ki popik biji-biji gandum janah i pangan. 2 Kumekna naidi, kalak Farisi mengidasa, kalak si mecebokan bana itingin, pengikut-pengikut-Mu. mahan bahan kade si oda ibenarkan mahan bahan i bas wakhi sabat. 3 Kehna naidi, Isa mecehkok laba kalak idi, tah oda pekhnah ibaca kona si ulaken daud waktu ia kekhina pengikutNa melehe. 4 Bakune mo ia masule mi hapo Allah deket mangan Roti persembahan sioda boi ipetuhu sinaing ipangan. Bagi mang ngo kalak jehma-jehma si rebaksa idi kecuali mendahi imam. 5Barang pe mo ia oda pekhnah kona baca ibages Hukum Taurat kumekhna wakhi sabat para imam i ibagasen Allah ki langgar wakhi Sabat nai, otang ngo kalak idi salah? 6Kehna naidi Aku menddoken hamu kumekhna lot deng simbelenna imo Bait Allah si lot isenda 7Kehna naidi mula enggo memetoh artinya idi: 'Aku mermaseh ate deket otang persembahan kona oda ndorok di hukum kalak si oda mersalah. 8Kumekha, Anak Jelma idi mo Tuhan ibas wari Sabat. (Isa Ki Penjuahken Kalak i Akhi Sabat) 9 Enggo kesa bekhangkat i sadonang nai, soh mo Isa i sinagoge kalak i. 10 Tengen, lot hada kalak daholi lumpuh sekhap tanganna. Bakhu kalak i mengkuso taba kalak Isa, nina kalak i mo,"Tuhu ngo kenna benakhken lako ki penjuahken i akhi Sabat?" asa bisa kalak i lako menalahken Isa. 11 Janah, Ia mecekhok mi kalak i, "Ise jehma i antakha kona si lot hada bikhi-bikhi na, deket mula bikhi-bikhi i ndabuh mi luhung i wakhi Sabat, otang ia kibuat janah kenah i mengkeluakhkensa? 12 mahakhgaen ngo kellek jehma dakhi pada hada bikhi-bikhi! Kumekhna idi, i pekhtuhu ngo kalak mengulaken si mende i akhi." 13Enggo kessa mechekhok mo Isa,"mendahi kalak idi doroken mo tanganmu" jahna idi mendoroken tanganna doket ipejuah kekhina berge tangan si leban idi. 14Enggo kessa idi jehma-jehma Farisi kusisinai janah rebakken ki abi ia bakune ngo kalak i asa boi ki nyanja ia. (Isa Hamba Sini Pilih Allah). 15Enggo kessa, Isa memetoh enda menisi mo ia i sidinai janah mbue ki ekut kenja janah i pejuah mo kalak idi khasana. 16Janah ki pesenget kalak i asa atong ibettoh kalak idi idike Ia. 17Kehna idi lako menggapi kade sienggo idokken takhap Nabi Yesaya. 18Tingin mo, hambaKu si enggo kupilih sini kukelengi, si bana ukurku menguei Aku kenah memangken rohKu babo na janah ia kipekhtuhu keadilan bai bangsa-bangsa si deban. 19Ia, oda nggeit mengalo, marang pe mersurak oda lot sada kdak poda memege sohka na i dalan-dalan. 20Buluh si enggo mbahak oda mungki igelapken janah sumbu si enggu namg mentep. Otang i pateken sah ia menangken keadalian menang. 21Janah ibagasan gelarNa bangsa-bangsa lain asa mengkharap. (Kuasa sa rai Ibagas Ruh Allah) 22Ibas, nai lot sada kahak keselepen roh jahat. Sipetung deket sibisu boi mecekhok deket pengidah. 23Khalana kalak idi tekheran-kheran deket menghusu tuhu ngo ia anak Daud? 24Kumekha idi kalak-kalak Farisi memege kade sicekhokken kalak i kalak enda otang boy kpelaus ruh-ruh jahat mula otang deket Beelzebul peminpan ruh-ruh jahat. 25Isa memetoh kade pikiren kalak idi deket menchehck taba kalak setiap kekhajaan si terpecah-pecah mengaku dagingna sendiri, itadingken, janah setiap kuta merang pe sapo si terpecah melawansa dosa otang boi tahan. 26Nai mula setan kipelaus setan terpecah-pecah ia melawan dirina sidiri mula bagi bakune mo kekhayaen idi mekhtahan? 27 Janah, mula aku kipelaus ruh-ruh jahat bak Beelzebul, ise mo dengan durak-durakmu ki usir kalak i? kehna idi kalak kenah jadi hakimmu. 28 Kehkna idi, mula dekket ruh Allah aku kipelaus ruh-ruh jahat, kekhajaen Allah enggo mendahi kono. 29 Marang pe, bakune sada kalak boi masuk mi sapo si mergegoh janah mekhampok bakhang-bakhang na mula oda i eket kalak mergegoh i perjolo bakhu ia boi mekhampok sapo idi?. 30 Ise hambin si otang khebakken aku, menggalo aku. Dekket ise sambing si otang ki pepulung khebak bak Aku, mersikhang-sikhangen. 31 kekhna idi, aku mencekhok ken mendahi kona kumekhnaken tiap dosa dekket sumpah jekhma naing i ampuni, tapi sumpah i khuh nai otang i ampuni . 32 Dekket, ise sambing mencekhokken kade sambing si mengalo dukak Jekhma naing i ampuni, tapi ise sambing si mencekhok mengalo Khuh kudus otang naing i ampuni, baik sindekhang nen makhang pe masa is khoh.'' (Batang Kayu Itandai Ibuahnai) 33Muk mende batang kayu idi janah mende mang no buah idi mende, mula mendo batang kayu idi, buahna pe otang mango mende i kumekha batang kayu i tandai ibuahna nai. 34Kona, ketukhunen nipe simbue, bakune mo kona sinjahat mendokchen berita-berita mende? kumechna i ate na, babah kinara. 35Jehma mende manajahken berita-berita simende i ikebeakarna nai mende i janah jehma sinjahat managahkan hal-hal sinjahat i kebaken na si njahat. 36Kumekhna idi, Aku mencehoken bamu kumekhna idi setiap chetthde si sia-sia sini chehokked kalak-kalak i kenah mimpertanggung jawabken kessa i waktu penghumen idi. 37Kehna i pekchokkenmu janah ituhu janah kumekhna pencehoknu kona i hukum. 40 (Jehma Farisi deket Jehma Sipande Taurat Mengido Tanda) 38 Enggo kessa idi piga-piga kalak si pande Taurat deket Jehma Farisi menchok taba Isa gkhu kami naing menengen tanda bamu Nai. 39 Janah, Isa ki jawab deket mencehok taba kalak i si peneknus sinjahat deket kalak simelangkah julu medem en kituntut sada tanda janah oda kenah lot sada tanda si ibereken taba kalak i mula oda tanda nabi Yunus. 40Kehna bage Yunus si lot ibagasen ikan mbelen sedekah telu wakhi telu bekngin ibagas beltek bumi. 41Jehma-jehma Niniwe naing rebak-rebak cender deket penerus en enggo kessa wakhi pengkumen janah kenah ikumum ia, kumekhna kalak i mekhtobat enggo kessa memege khotbah Yunus janah tingin si lebih belgah ulangken Yunus si lot isenda. 42Ratu iselatan nai naing khebah-khebakken idi waktu wakhi, pengukumen deket naing mengkukum sa khoh i ujung bumi lako memegiken hikmat Salomo janah, tingin si lebih mbelgah dari pada Salomo i henda. (Bahaya Ibas Kekosongen Nai) 43Enggo kessa roh jahat i keluar ibagas jehma kpihen bekas-berah si oda mer lae lako menulus bekas mentodi tapi dapetsa. 44Bakhu ia mencekhok, 'Aku kenah balik ini hapoku bekas aku keluakh deket enggo kassa joh ia hapo idi kosong enggo isapu janah teratur membaki. 45Enggo kessa idi roh jahat idi laus janah merembah rebaksa i pitu roh sinjahat dakhi pada ia nai kalak i mengket janah tading i sada ndooh ketele meroha ibandingken daket buari. Bagimo mung ngo si naing terjadi deket penerud (Keluarga Isa si Situhuna) 46Sendehang i Isa menchchoc deng rebak jehma mbelang, tingin, inang deket senina-senina cendekh, luakh naing-naing put menchchok taba Ia. 47Sada kalak menckhok taba Ia tingin inang deketsanina-saninaMu cender i luar haing pot mencekhekok deket kona. 48Tapi, Isa ki jawab jehma si mendohken taba ia idi janah mencekhok ise ngo inangKu janah ise ng senina-seninaKu? 49Nai meluhukhusken tanganNa mi arah pengekut-pengekutNa Isa menckhehok, en mo iangKu deket senina-seninaKu!. 50 Kehna ise menjulukken kehendak Bapaku si i surga lanjo senina daholiKu deket senina daberu deket inangKu. (Umpama Tekhsenget Penabukh) 1 Si dakhi i, Isa keluakh i hapo nai janah dogok i biding dano. 2 Janah, jehma mbue mekhpulung khoh taba-Sa. Kekhna idi, naik mo Ia mi bongki bakhu kundul, janah jehma mbue i cendekh i biding dano. 3 Bakhu Ia mendokken dom khana mi kalak i i bas pekhumpaen, ni-Na mo, lot hada kalak penabukh laus lako menabukh, 4 Janah ndekhkhang menabukh, piga-piga benih ndabuh mi biding dalan, manuk-manuk pe khoh janah kipangani janah sampe kekhi. 5 Benih sideban ndabuh i bekas si mekhbatu, si otang lot mbue tanohna, janah ndokh tubuh kumekhna otang mbages tanohna. 6 Tapi naidi, enggo kesa mbincakh mata niakhi, sinuan idi pe kena akhi. Janah, kekhna otang lot ukhatna, sinuan idi pe menjadi kekhah 7 Benih si deban ndabuh i semak dokhi, janah semak dokhkhi idi pe nggelluh bakhu menjeppitsa. 8 Tapi, benih si deban pe ndabuh mi tanoh si mende janah menghasilken buah, lot mo sekhatus kali lipat, deket lot mang mo enem puluh kali lipat, bakhu lot mang tellu puluh kali lipat, 9 Ise mekhcoping beli mo ia mendengkohken." ( Isa Mengajakhi Mekhkiteken Pekhumpamaen) 10 Janah, pengekut-pengekut Isa khoh janah mengkuso taba-Sa, "Kasa Kona mecekhok bak kalak i i bas pekhumpamaen?" 11 Isa mengaloi kalak i, "Bamu enggo i bekhekken kakhunia lako memetoh khahasia Kekhajen Sokhga, tapi be kalak i otang ngo i bekhekken kakhunia. 12 Kumekhna, jehma si lot bana, bana kenah i bekhekken deket ia kenah mekhkelimpahen. Tapi, ise si otang lot bana, bahken kade pe si lot bana gabe i amet bana nai. 13 Kumekhna idi ngo, Aku mecekhok be kalak i i bages pekhumpamaen kumekhna enggo kesa mengidah, kalak i otang mengidah, deket otang mengekhti. 14 Tekhsenget kalak i, saut mo bage sini dokken nabi Yesaya si i dokken, 'mekhkiteken pemegen, kona kenah memegge, tapi otang ngo mengantusi. Janah, mekhkiteken mengidah, kona kenah mengidah, tapi otang mengantusi.' 15 Kumekhna ate bangsa i enggo mpihikh, coping kalak i otang ngget lako memegge, deket kalak i pecengken kalak i matana. Mula otang, tentu mo bisa kalak i bisa mengidah deket mata kalak i, memegge deket coping kalak i, janah boi mengantusi deket ate kalak i, bakhu mo khoh mendahiken Aku janah i penjuah.' Yesaya 6:9-10 16 Tapi, i jamoti mo matamu kumekhna mengidah janah copingmu kekhna memegge. 17 Aku mendokken si tuhuna bamu bahwa mbue nabi deket jehma-jehma si benakh si pot mengidah kade si i idah kona, tapi otang boi mengidahna, deket pot mendengkoh kade si i dengkoh kona, tapi otang memeggesa." (I Petekhkhang Tekhsenget Lapaten Penabukh) 18 Kekhna idi, dengkohken mo lapaten tekhsenget penabukh. 19 Enggo kesa kalak mendengkohken fikhman Kekhajaen janah otang mengantusi, si jahat khoh janah ki khampok kade si enggo tekhtabukh i bages ate kalak i. En mo kalak benih na si tekhtabukh i biding dalan. 20 Lot kin pe si tekhtabukh i bekas-bekas si mekhbatu, idimo kalak si mendengkohken fikhman janah tekhus menjalosa janah mekhlolo ate, 21 tapi otang lot ukhat i bas dikhina deket mekhtahan segejab sambin. Janah, enggo kesa khoh kini mpekhsah deket kini ndekhsa idi tekhjadi kumekhna, fikhman idi, ia langsung ndabuh. 22 Benih si ndabuh i sampekhen-sampekhen imo kalak si mendengkoh fikhman idi, enggo kesa i kini khoga duniaen deket tipu daya kini beak mendesak fikhman i otang ne lot mekhbuah. 23 Tapi, kalak si benihna si tekhtabukh i tanoh si mende, idi mo kalak si mendengkohken fikhman idi janah mengantusisa. Ia mo si tuhu-tuhu mekhbuah janah mehasilken, lot 100 kali lipat, sedeban 60 deket sedeban 30. (Pekhumpamaen Tekhsenget Khih Deket Page) 24 Isa ki pe soh pekhumpamaenna si deban be kalak i, ni-Na mo,"Kekhajaen Sokhga i boi i umpamaken bage kalak si menabukhken benih si mende i jumana. 25 Tapi, sendekhang kalak i metdem khoh mo alona janah menabukhken benih khih i i antakha benih page i, janah laus. 26 Enggo kesa sinuan idi mekhtunas deket mekhbulikh, enggo kesa i dukut idi pe tekhidah mo. 27 Janah, pengekut-pengekut i si dasa juma idi khoh deket mengkuso taba-Sa, 'Tuan, otang pana kona si menabukh benih si si mende i jumamu? Jadi, idike nai mo dukut idi khoh? 28 Ia mecekhok mendahiken kalak i,'hada kalak musuh enggo mengulaken i.'Bakhu, pengekut-pengekut idi mendokken taba-Sa, 'Tah pot ngo Kona kami laus deket pepulungken i? 29 Tapi, tuan idi mendokken,'Ulang! kumekhna, enggo kesa kona ki pepulung duku-dukut idi, get no ko nahan ki mencabut deket page idi. 30 Beli mo dua na ntubuh khebbakken soh mi akhi mekhani. Bakhu, tikan waktu mekhani, Aku kenah mendokken mi kalak pakha penabukh, "Pekhjolo-jolo i pepulung mo khih-khih idi janah i eket mo i bages bekhkas-bekhkas asa i tutung. Tapi, page ni i pepulungken i bages palungku""' (Kekhajaen Allah Bage Benih Akhum deket Khagi) 31 Enggo kesa i Isa mencekhitaken pekhumpamaen si deban taba kalak i, ni-Na," Kekhajaen Sokhga idi bage benih akhum si i amet kalak deket i tabukhken i jumana. 32 Benih idi mo si kedepna i kakhina si mekhbage-bage khokhohen, janah menjadi kayu janah manuk-manuk pe mekhohen lako mekhasakh i dahan-dahan na i." 33 Enggo kesa Isa menukutken hada pekhumpamaen si debaen mi kalak i, "Kekhajaen Sokhga idi bage khagi, si sada kalak dabekhu si memuat janah ki masukken mi bages ajunen tepung tekhigu tellu aco dom na soh mi kakhina ajunen idi tekhcampukh khagi. 34 Kakhina enda i dokken Isa mi jehm mbue i bagesen pekhumpamaen-pekhumpamaen, janah Ia otang boi kikhana mi kalak i mula otang lewat pekhumpamaen. 35 Janah bagidi mo, saut mo kade si ipesoh takhab nabi Yesaya, "Aku naing ki buka babahku i bages pekhumpamae-pekhumpamaen, Aku naing mecekhokken kade-kade si otang tekhidah semenjak dunia en i hanaken." Mazmukh 78:2 (Pekhumpamaen Tekhsenget Khih I Juma) 36 Enggo kesa i, Isa menadingken kalak ntekhem i bakhu mbengket mi hapo. Janah, pengekut-pengekut-Na khoh taba-Sa janah i dokken mo, " Pekhumpamaen tekhsenget dukut-dukut i juma". 37 Janah, i aloi Isa,"Kalak si menabukhken benih si mende idi mo Dukak Jehma, 38 janah juma idi mo ddukak-dukak Kekhajaen, janah dukut idimo dukak-dukak si jahat, 39 janah musuh si menabukh i idi mo Iblis, janah musim panen i idi mo akhir zaman, deket kalak si mekhani idi mo pakha malaikat. 40 Jadi, dos bage khih si i pekhebbakken janah i tutung i bagas api bagi mo si naing tekhjadi i akhir zaman . 41 Dukak Jehma naing ki pesulak pakha malaikat-Na, janah kalak i naing ki pekhebbak kakhina batu cendi deket jehma-jehma si mengulaken kejahaten i kekhajaen-Na nai, 42 Janah naing mengambongken i bages tungku api. I bekas idi naing tangisen deket kekhtak epen. 43 Enggo kesa i, kalak-kalak tuhu naing mekhcuhya bage mataniakhi i bages kekhajaen Bapa kalak i. Ise si mekhcoping, beli mo ia mendengkoh. (Kekhajaen Sokhga Bage Hakhta Tekhtanem Deket Mutiakha) 44 Kekhajaen Sokhga idi mo bage hakhta si tekhtanem i juma, si dapet kalak, bakhu i bonikken na balik. Janah, menokho juma idi. 45 Sekali nai, Kekhajaen Sokhga idi mo bage kalk pedea si menulusi mutiakha si mende . 46 Enggo kesa i, ia mendapetken hada mutiakha si mahakhga kalohon, laus mo ia janah mendea kakhina si lot bana, bakhu menokokh mutiakha i." (Kekhajaen Sokhga Bage Si Dom ikan) 47 "Kumekhna idi, Kekhajaen Sokhga idi mo bage jala ikan si i kibakhken i bages laut, janah ki pepulung mekhbage matcam ikan. 48 Enggo kesa jalao idi dom, kalak i mekhuah na mi biding janah dogok bakhu i pepulung ikan-ikan simende mi bages kekhanjang mbelgah, tapi mengambongken si otang mende. 49 Jadi, idi mo naing si tekhjadi i akhir zaman.Pakha malaikat idi naing keluakh janah ki pejae si jahat i jehma-jehma si benakh. 50 Janah mwngambongken kalak-kalak jahat i bages tungku api i bekas i naing lot kini ndekhsa deket kekhtak epen. 51 Enggo mang ko mengantusi si kahina i? Kalak i mendoken taba-Sa, "Ue". 52 Bakhu, Isa mecekhok bana kalak i, "Kakhna idi, kakhina ahli Taukhat si enggo jadi pengekut Kekhajaen Sokhga, ia bage si dasa hapo si mengkeluakhken hakhta si mbakhu deket si lama i i kebeakenna nai." (Isa I Tolak I Kota Asal-Na) 53 Enggo kesa Isa ki siapken pekhumpamaen-pekhumpamaen idi, laus mo ia i sidi nai. 54 Janah, enggo kesa Ia soh i kota asal-Na, Ia mengajakhi i sinagoge-sinagoge kalak i, sampe kalak i hekhan janah i doken mo, idi nai ngo jehma en mendapetken kebajiken deket mukjizat-mukjizat idi? 55 Otang pana Ia dukak tukang kayu? otang pana cecek-Na gelakhna Makhia, janah senina-senina na idi mo Yakobus, Yusuf, Simon, deket Yudas? 56 Otang pana senina-senina na si dabekhu lot i antakha kita? Bakhu, jadi dike nai Jehma si en mendapetken kahina enda? 57 Janah, kalak i tekhsinggung kakhna Ia. Bakhu, isa mendokken mi kalak i, " hada kalak nabi otang ngo i hokhmati i bekas asal na janah i hapo na sendikhi. 58 Janah, Ia otang ki bain mbue ki bainken mukjizat i hado kekhna kalak i otang pekhcaya. (I Begge Herodes Berita Tentang Isa) 1Tikan i, Herodes, raja wilayah i i begge mo berita-berita tentang Isa. 2Baru, nina mo taba budak-budak, en mo Johanes si peridiken, ia enggo gelluh i bas kalak si mate nai, kumerna imo asa terjadi kelengaan i bagas kalak i. (Tentang Kemateen Johanes Siperidiken) 3Kerna, Heodes enggo menangkup Johanes, i eket mo ia baru imasukken mo mi bagas kurungan kerna herodias, Filipus senina Herodes "Kumerna nung carokke Johanes tabasa. Oda ibengeka mendahi si Herodes i 5Baru, beni pe Herodes naing ki bunuh Johanes, mbiar ngo ia bak kalak nterrem, kumerna ia anggap kalak ingo Johanes, sebabai nabi. 6Tapi, enggo kesa dapet kiperengeti perkitubuh Herodes, dukak daberru Herodes merjoget ia jolo kalak i baru imo memaing lako si Herodes. 7Nai mersumpah mo ia lako memereken kade sambing sini pido da berru idi. 8Kumerna i, enggo kessa i paksa celahna idokken imo bangku isenda, takal Johanes peridiken i babo tanam. 9Beni pe melungun ate rasa i kumer sumpahnA deket kumerna kalak si mangan rebaksa, gabe i suruh mo asa ibereken 10Ia menuruh lako kipenggel takal Johanes i kurungen 11Baru takal Johanes i embah i babo tanam, ibereken taba daberu i baru ia nola merembahken taba cecekna. 12Enggo kessa i roh mo pengekut-pengekut Johanes, lako mengamet dagingna baru itanem enggo kesa i laus mo kalak i baru idokken mi Isa. 13Enggo kessa Isa memege tentang i, ia menadingken janah naik mbengket mi bungki bekas si melonggona sadasa, baru, enggo kesa ibege kalak tentang i, kalak i mengikutiNya janah merdalan nehe ikuta-kuta nai. 14Enggo kesa Isa keluar Ia mengidah perkumpulen jelma mbue, janah mermaseh ate taba kalak i, baru ipejuah sakit kalak i. 15Enggo kesa naing mayak bergin, janah pengekutNya roh mendahi Isa janah mendoken, bekas en melongo janah ari enggo naing bergin. Pesulak mo jelma mbue idi laus mi kuta-kuta janah menokor panganen be kalak i sendiri. 16Enggo kesa i, Isa mendoken mendahi kalak i oda pella laus, kona berreken mo kalak idi sipanganen. 17Idoken kalak imo tabaNa, kadenta ngo poda lot isenda kecuali lima roti deket dua ikan. 18Baru, Ia mendokken embah mo id misenda bangKu. 19Enggo kesa i, I suruh mo jelma nterrem dagok i dukut, baru i amet mo lima roti dekket dua ikan i, janah i tingin mo mi babo langit, Ia mendekkon liasate baru itebik-tebiki mo roti i enggo kessa i i berre mo tabu pengekut-pengekutMu , janah pengekut-pengekutNa ki bagiken mi jehma nterrem i. 20Baru, mangon mo kalak i krina janah besur ngo enggo kesa i ipepulung kalak imo potongen-potongen si oda habis i, janah lot ngo ngo dua belas keranjang nai poi. 21Janah, kalak si mangan i lot ngo mer 5.000 daholi oda deng termasuk si daberu dukak-dukakna. (Isa Merdalan Ibabo Lae) 22Isa memaksa pengekut-pengekutNa mbengket mi bungki janah menjoloi Ia mi suberrang, bagima Ia kipesulak jelma ntterrem i baik. 23Janah, engo kessa ia pesulak Isa Mo jelma i baik menangkih mu Ia mi babodelleng sadasa lako mersodip, enggo kessa mayak bergin, penin sasada ngo isi. 24Kumerna i, bungki sindai enggo ngo ndaloh idaraten nai, i oleng-olengken gelombang ku merna meralo deket angin. 25Baru, enggo kessa jam empat bergin, roh Ia mendahi kalak i. merdalan ibado lae. 26Enggo kessa pengekut mengidah Ia merdalan ibabo lae, mbiar kalon kalak i janah mersurak, i begu i janah mersurak-surak mo kalak i kumerrna mbiar. 27Kumernaken i, langsung ngo idokken Isa mendahi kalak i nina mo kuatken mo imanmu! Aku ngo en ulang mbiar. 28 Baru, bagen mo idokken Petrus mendahi Ia, Tuhan, ukum tuhu ngo kona i, suruh mo aku rebak Ko ibabo lae . 29Idokken Ia tabasa roh mok i kumerna i kaluar mopetrus i bungki nai, janah merdalan ibabo lae, baru roh mendahi Isa. 30Tapi, idah kesa angin mbiar ngo ia janah naing terneknek mersurak mo ia, Tuhan, selamatken mo aku! 31Isa langsung mendoroken tanganNa menjemak Petrus, janah mendoken kona si kuarang percaya kassa kona oda tok. 32 enggo kessa kalaki mbengket mi bungki meradi ngo angin ndai. 33Baru, kalak si ibagas bungki i Isa janah mendokken si tuhunna, dukak Allah ngo kona! (Isa Kipejuahken Kalak-kalak Simersakit) 34Enggo kesa suberang, soh mo kalak i itanoh Genesaret. 35Enggo kesa jelma mbue si ibekas i menandai Ia, idokken kalak i mi krina daerah i janah merembah krina jelma simersakit mendahi Isa. 36Kalak i mengido mendahi Isa asa ndororok menjemak ujung jubahNa, janah krina jelma simenjemak i gabe njuah. (Hukum Allah Bakken Adat Jelma) 1 Baru piga-piga kalak Farisi deket guru-guru Taurat i Jerusalem nai roh mendahi Isa janah nina mo. 2 Kasa pengekut-pengekutMu i alusi adat mpung si kahia? kerna, kalak idi oda i cuci tangan na, nggo kesa naing mangan roti!'' 3 Baru, i aloi Isa mo Janah nina mo taba kalak i, ''Dekket, mengkade kona mengalusi pekhintah Allah kumekhna adatmu? 4 Kekhna Allah bekhfirman, 'pesanggap mo bapak mu dekket cecekmu,' dekket, 'ise si menumpahi bapak dekket cecek na, kenah i hukum mate.' 5 Keppeken, kona mendokken, ''ise sambing mencekhok taba bapak marang pe cecek na, 'Kade pe si naing bereken taba kona nggo ku peleken bana Allah.''' 6 otang pela ne pesangap kalak idi bapak deket cecek na. Kunekhna i, kona ki sondati kata Allah kumekhna adatmu. 7 Kona, kalak-kalak munapik, tuhu ngo kepe si pe soh Yesaya tekhsenget kona: 8 I pesangap kalak en ngo Aku pelin i babah na sambing, tapi ate kalak i ndaoh i bangku-nai. 9 Dekket, otang ngo lot gunana kalak i ki sembah-Ku dengan mengajakhken pekhintah-pekhintah jehma.''' 10 Dekket, i tenggoi Isa kalak si mbue janah i dokken, ''Beggeken dekket antusi mo! 11 Otang ngo masuk mi bages babah ki bain mekhonah kalak, pelin kade si keluakh i babah na i, ingo memaing mekhonah kalak.'' 12 Nggo kessa i,pengekut-pengekut Isa khoh dekket mengkusoi mendahi sa, ''I bettoh kona ngo kumekhna kalak-kalak Farisi tekhsinggung nggo kessa memegge pengkusoi ni?'' 13 Keppeken, Isa mengaloi dekket mendokken, ''kakhina suanen si otang i suanken Bapa-Ku si ni sokhga naing i cabut soh mi akakh-akakhna. 14 Beli mo kalak . Kalak imo si ki ikhing-ikhing si petung i kalak-kalak petung. Dekket, mela kalak petung mengikhing kalak petung, dua na naing dabuh mi bagas lobang.'' 15 Petrus mendokken mendahi sa,''Jelasken mo pekhumpamaen i mendahi kami.'' 16 Isa mendokken, ''Nai otang den kona paham? 17 Nai kona otang mengekhti kumekhna kakhina si ni masuk mi bagas babah naing tukhun mi beltek dekket i ambokken mi bagas jambaten? 18 Tapi,kade si keluakh i babah keluakh i ate nai, dekket imo si mekhonah ken kalak. 19 Kekhna i ate nai keluakh pikiren-pikiren si jahat, pembunuhen,pekhmekosaen, doda-dosa seksual, penako,ajakhen si otang tuhu, dekket fitnah. 20 Si bage-bage idi mo si mekhohaken kalak, tapi mangan otang ki bekhsihken tangan otang mekhohaken kalak.'' (Isa menolong Dabekhu Kanaan). 21 nggo kessa, Isa laus i sa doi nai dekket lako mi daekhah Tirus dekket Sidon. 22 Dekket, sada kalak dabekhu Kanaan mekhasal i daekhah idi nai khoh janah mendilo, ''maseh mo mendahi Aku, Tuhan, Dukak Daud! Dukak dabekhuku keseleppen khoh jahat toko pakhahna.'' 23 Tapi, otang ngo i aloi Isa dabekhu i, sada rana pe. Dekket, pengekut-pengekut khoh janah i paksa Ia, nina kalak i,pesulak mo ia laus kekhna ia lalap mengaloi i podi ta.'' 24 Baru, i aloi Isa janah idokken, ''Aku i pesulak kesa mi bikhi-bikhi si mbalang i umat Israel nai.'' 25 Nnggo kesa i, khoh mo dabekhu i janah tungkuk i jolo Isa,nina mo,''Tuhan, bantu mo aku!'' 26 Tapi, i aloi Isa janah idokken, ''otang dokhok mengamet khoti alik dukak-dukak janah i bentikhken mi biang.'' 27 Dabekhu i mengaloi, ''tuhu, Tuhan, tapi biang i ki pangan khemah-khemah si ndabuh i meja tuan na nai.'' 28 Nggo kessa i, Isa dokken ngo taba kalak na, kona dabekhu, mbelen imanmu! saut mo bamu kade bage si kelomoken atemu sigejabken i, dukak dabekhu i pejuah. (Isa Kipejuahken Mbue Jehma). 29 I sa laus i sadenang nai, mekhdalan i biding dano Galilea. Janah, nggo kesa menakih mi babo delleng, kudul mo ia i si. 30 Nggo kesa i, mbue jehma i khoh mendahi Ia, mekhembah jehma-jehma si lumpuh,si cacat,si otang mempegidah, pekak, janah mbue kalak si deban na. B akhu, i pegale kalak i mo jehma-jehma idi i nehe Isa janah Ia menjuahken kalak i, 31 Jadi gabe tekhekhan-hekhan kalak si tekhhem i nggo kesa mengidah kalak si pekak mengkhana, si cacat i pejuah, si lumpuh mekhdalan, janah si petung mengidah. Bakhu, i sembah kalak i mo Allah Israel. (Isa Memekheken Pangan Mendahi Lebih Empat Khibu Kalak). 32 Bakhu, Isa menengoi pengekut-pengekut na janah mendoken, ''Aku mekhmaseh ate mendahi jehma-jehma idi kakhna kalak i nggo khebak-Ku sedekah telu wakhi bakhu otang lot pangan. Janah, Aku otang nget ki pesulak kalak mula kelehen asa kalak i otang pingsan i pekhdalanen.'' 33 Ngo kesa i, pengekut-pengekut mendoken mendahi Ia, ''I dike nai kita ning mendapetken khoti mbue i bekas melongo en ki besukhken kalak si mbue kalohon en. 34 Isa mengkusoi taba kalak i, piga khoti mbue si lot na bamu? i aloi kalak idi, ''pitu,deket piga-piga ikan keddep''. 35 Nai, Isa ki pesulak kalak tekhem kudul i tanoh. 36 Nggo kesa i, Ia mengamet si pitu khoti deket ikan-ikan i. Janah, sambil mendoken lias ate, Ia mencepik-cepikken, janah memekheken mendahi pengekut-pengekut na, janah pengekut-pengekut na memekheken mendahi jehma tekhem i. 37 Klak i kakhina mangan deket besukh. Bakhu, i buat kalak i mo potongen-potongen si ibana, lot pitu kekhanjang pol. 38 kalak si mangan lot empat khibu kalak dahuli, otang den dabekhu deket dukak-dukak. 39 Nggo kesa ki pesulak kalak tekhem i balik, Isa bengket mi boki deket laus mi daekha Magadan. (kalak Fakhisi Dekket Saduki Mengunjuni Isa) 1 Enggo kessa, kalak- kalak Fakhisi dekket Saduki roh lako mengunjuni Isa, Kalak i mengido asa i pecidah Isa mo mi kalak i tanda sokhga i 2 Kumekhna i, i alusi Isa, naing gelap mo ari,kona mendokken cuaca mende kumekhna langit mbakha. 3 Nai, pas ceggen, i sedakhien kencang angin kumekhna langit mbakha dekket mbekheng i betoh ko ki bedaken khupa langit, tapi otang boi ki bedken tanda-tanda zaman. 4 Ketukhunen kalak si jahat dekket si jalangen lako ki tuntut sada tanda i, tapi sada poda i bekheken bana kecuali tanda nabi Yunus i. Baru, itadingken mo kalak i dekket laus mo ia. (Maksud Akhti khagi Kalak Fakhisi Dekket Saduki) 5 Sindekhang, pengekut-pengekut idi soh mi kepar adonai, lupa ngo kalak i merembah roti. Nai, Isa mencekhok bakken kalak i, pekhdateken ni 6 mo janah jaga-jaga tekhenget khagi kalak-kalak fakhisi dekket saduki. 7 Dekket ,kalak i naing mencekhoken tekhenget antakha kalak i sambing tong, janah mendoken , kumekhna kita otang mekhembah khoti 8 Kumekhna idi, Isa memetoh simasa i janah mendoken , oi kalak si kukhang kepekhcayan,mengkade kona mencekhoken samah-samah ke kumekhna otang lot khoti ? 9 Otang den pana iantusi kona dekket otang enget lima khoti mi lima khibu kalak,piga kekhanjang sisa si kona kumpulken? 10 Pitu khoti mi empat khibu kalak, piga kekhanajng sisana si kona pepulung? 11 Kune kona asa otang paham kumekhna aku otang mecekhok pak kona masalah khoti idi? kumekhna idi jaga-jaga mendahi khagi kalak-kalak Fakhisi dekket saduki." 12 Setelah ni,kalak i memetoh kumekhna otang ia mendokken lako jaga-jaga mendahi khagi khoti, tapi mendahi ajakhen kalak-kalak Fakhisi kalak ni saduki. 13 nggo kesa Isa soh daekhah kaisakhe Filipi Ia mengkuso taba pengekut-pengekut ni, dok kalak, ise ngo dukak jelma i?" 14 Ialusi kalak imo," tah piga-piga kalak mendoken Yohanes pekhidiken,sideban mang mendoken Elia, deket sideban mendoken Yekhemia, bakhang pe i sada kalak nabi nai. 15 Bakhu, i kusoi Isa mo kalak i, "kumekhena idi, menukhutmu ise ngo Aku?" 16 Simon petkhus mendoken ,"kona mo si Mesias , Dukak allah si geluh! 17 Isa mendoken taba sa , ipasu-pasu mo kona, Smon dukak ni Yunus ,kumekhena otang daging mu deket dakhoh mu mendoken idi bamu, tapi kumekheoatang daging mu deket dakhoh mu mendoken idi bamu , tapi kumekhna Bapa-ku si ni i sokhga . 18 Deket aku mendoken idi bamu, tapi kumerna kona mo si petkhus. janah, i babo batu henda naing ku bahan jamaat-ku deket gekhbang-gekhbang Hades otang boi ki kuasai. 19 Ku bekheken mo bamu kekhajaan sini sokhga.janah, bakhang kade sini ulaken kona i dunia henda jalon mu i sokhga . 20 Nai, Isa kitenahi pengekut-pengekut ni si otang mendoken ni bakhang ise pe kumekhna Ia ngo masias. (Isa Mendoken Mi Pengekut- pengekut-Na) 21 Sigejapken i, Isa naing ki petuduhken mi pengekut-pengekut-Na kumekhena Ia naing laus mi Yekhusalem janah tekhsiksa mbue i pakha tua-tua ,iman-iman kepala, deket ahli-ahli taukhat ,janah i pateken deket keke i wakhi peteluken 22 Nggo i, petkhus meneggu Isa mi biding menekhengeti-Na deket mencekhok ,Tuhan,mulia Allah pedaohken idi kakhina bamu nai! otang mungkin nung terjadi mendahi Kona. 23 Kumekhna i, Isa kipodiken i janah mencekhok mendahi petkhus laus mo i jolo ku nai , hoi iblis kona mo batu penghalang bang-ku kumekhna kona otang menetap pikikhan mu taba sideban i Allah nai, kumekhna sideban i jelma nai. 24 Nggo i mencekhok Isa mendahi pengekut-pengekut -Na,"ukum lot kalak si naing mengekut Aku, ia kenah menghalangi dirina sendiri, ki persan silang-Na janah mengekut Aku. 25 Kumekhna ise si naing ki selamatken kesahna kenah mbalang ngo kesahna. Kumerna, ise si mbalang kesahna kumekhna aku lot ngo dapeten na. 26 Kade labana si mendapet i dunia en, tapi mbalang kesah na?bakhang pe kade mo si lot bereken gancih ni kesah i? 27 Dukak jelma ning khoh bages kemulianan Bapa-Na khasken deket malaikat-Na janah naing kibalesken mendahi kalak menukhut pengelako na. 28 Aku mendoken si tuhu na mendahi kona, lot tah piga-piga kalak cendehk isen si otang kialami kematen soh kalak i mengidah Dukak Jelma i roh mi bagasen kerajan -Na (Isa tekhidah deket Musa bak Elia) 1 Enggo kesa enam wakhi, Isa mengulukn Petrus, Yakobus, Bak Yohanes senina Yakobus, janah mekhembah kalak idi naik mibabo deleng sindates kalak idi kesa. 2 Tekhus, tukar rupa Isa i jolo kalak idi awena terang bage matawakhi, janah peken-Na menjadi mbentakh silau 3 deket, tengen, tekhidah mikalak i Musa deket Elia meckhok khebak Isa. 4 Petrus meckhok be Isa, mende banta mula mula kita tading ihenden, aku naing kicendekhen ateku bekas ihenda, hada ba-Mu, hada mi Musa ket hada mi Elia 5 waktu Petrus mehckhok, khoh embun sintekhang mengelilingi kalak idi, janah tengen lot sorha i bagas embunnai menckok, enmo dukak-Ku sikusayangi, ba-Na mo Aku berkenan, begeken mo Ia. 6 waktu i pengikut-pengikut-Na memege i, tungkup kalaki ket awena soh mitanoh janah mbiah kalon. 7 janah Isa khoh kisentuh kalak idi, ni-Na Ia mo, kekemo janah ulang mbiakh. 8 waktu kalak idi cendekh menengen, tapi otang idah kakal i, ise pe kecuali, Isa hada-Na 9 ketika kalak i tukhun i gunung nai, Isa menukhuh kalak idi, nai-Na mo "ulang cekhoken siidah kene enda mi ise pe, soh anak Jehma ipekeke i jehma simatenai. 10 janah pengikut-pengikut-Na mengkuso mi Ia, "Jadi kune sa gukhu-gukhu taukhat menckhoken bahwas Elia khoh nan jolon. 11 Isa mengaloi, Elia khoh pekhjolo, janah kipulihken khatana, si lot. 12 janah Aku mendoken mi kona, Elia enggo khoh, tapi kalak idi otang menandai Ia, tapi otang itandai kalak i Ia, deket kilakuken kade si lemo ate kalak idi. bagimang pe anak jehma naing ndehsa itangan kalak idi." 13 kesai, pengikut-Na pe mengekhtimo, Ia menckhok mi kalak i tentang Yohanes Pembaptis. (Hada Jehma I peluah bas rhuh jahatnai) 14 waktu Isa deket pengikut-pengikut-Na khoh mi jehma-jehma, hada jehma daholi khoh deket tungkuk mi jolo-Na, deket mechok. 15 Tuhan maseh mo atemu dukaku sakit cabanen, ia enggati ndabuh mi bagas api deket masuk milae. 16 Aku enggo kiembah ia mi pengikut-pengikut-Mu tapi kalak i otang boi kipejuahken Ia. 17 Isa menjawab, hei kona penerhus si otang perhcaya deket jehma laling, piga dekah nai aku tading khebak kona ? piga dekah nai aku sabarh mi kona ? embah mo anak i bang-Ku. 18 Isa kibentak rhuh jahat i, hingga keluarh ibas anak daholi i, janah njuah mo anak daholi i. 19 enggo kesa pegnikut-pengikut i khoh mendahi Isa, ketika kalak i hambing hadasa ket Ia, janah mengkuso, kasa kena otang boi kiusikh. 20 ni-Na Ia mikalak idi, kehrna iamnmu kedep, Aku mendokken situhuna mi kona, kum lot mi kona iman sembelgah biji arum, kona boi menckhok mi guning i, pindahmo henda nai mi hadonang! janah gunung enda pe pinda mo, otang lot simustahil man kona. 21enggo kesai khuh jahat sibagndai boi iusikh deket doa bak puasa (Isa-meckhok tentang kematen-Na) 22 Waktu Isa deke pengikut-pengiku-Na, mekhumpul i wilayah Galilea, Ia mecekhok mi kalak idi, anak jehma ning ibrehken mi bagas tangan jehma, 23 janah kalak i naing memunuh Ia, nai Ia nain i pekekde i wakhi peteluken, janah khatana pengikut-Na merasa sedih (Pengajkhen tekhsenget kibayar Pajak) 24 waktu kalak idi soh mi Kapernaum, kalak pengumpul pajak dua dirham khoh mi Petrus, janah mengkusoi, "membayar pajak mang gukhurmu dua dirham? 25 Petrus kijawab, ue Waktu Ia masuk mibagas hapo, Isa mechok pehlebe bana, kune pendapetmu Simon? idikenaingo raja-raja dunia en menagih bea deket pajak ? i dukak-dukakna nai ato jehma sideban? 26 waktu Petrus kijawab, "i sideban nai, Isa meckhok mi bana mula bagi duka-dukakna meluah. 27 naing tong, asa kita otang kisinggung kalak i, laus mo mi Dano janah pasang kail, ametmo ikan siperhjolo terhridah, , janah ketika kona kibuka babahna, kona naing mendapetken kepeng, ametmo kepeng i, janah bereken be kalak ik, bang-Ku, ket ba-Mu (Ise Mo Si Sibelgahna I bas Kekhajan Sukhga) 1 Nai waktu idi pengekut Ise ngo si belgahna i bas kekhajaan sokhga?" 2 Nai ise ki tenggoi sada kalak anak kedeb Mendahi-Sa, lako ki behke anak kedeb idi mi tengah-tengah kalak idi 3 ia menckhok, Mendoken "ise si tuhu na mendahi kona ,mekhtobat kenah bage anak-anak kona mekhtobat kum otang bagi otang kona masuk mi kekhajaan sokhga. 4 Ise ki pekhcekhep dirina bage anak enda ia ma mo si belgahna i kekhajaan sukhga. 5 Ket ise ki jalo anak kedeb en, ia mo menjalo aku." (Pekhingaten Tentang Penyebab Dosa) 6 Kumekhna lot lako ki sesatken salah sada anak-anak kedeb si pekhcaya mendahi aku ,bahan mo i bekhe bana sada batu belgah i gantungken mikekhahongna ket i lenengken mo mi saut si bagesna kalohon. 7 Cilaka mo dunia kekhna penyesat-penyesat si lot i bagasen ia! Memang, penyesaten hakhus tekhjadi,tapi celaka mo jelma si maing khoh. 8 Mula tanganmu ket nehemu memaing kona mekhdosa bahan mo i potong ket bahan mo i capaken i menden mo kona masuk deket tangan potong atau cacat dakhi pada dua tangan ket dua nehe, tapi iambongken mi bagasen apisi dekah-dekahna. 9 Mula matamu memaing kona mekhdosa, cokil moi ket capaken i. bahan kona bengket ibas dua mata tapi icapaken mi bagasen api nekhaka. 10 " Tengen mo, ulang kona ki khemehken sada kalak anak-anak kedeb enda. kekhna, Aku mendoken bamu bahwa malaikat-malaikat idi i sokhga menengen khupa Bapa-Ku i sokhga. 11[kekhna, anak jelma nggo khoh naing ki selamatken jelma mbalang.] (Pekhumpamaan Tekhenget Domba Si Mbalang 12 Bakune menukhutmu? mulak sada kalak si dasa 100 ekokh domba, tapi sada ibas kalak idi nai tekhsesat, otang ngo jelma i menadingken si 99 ekokh i deleng ket si tekhsesat idi? 13 Deket mula ia ki dapet si tuhuna aku mencekhok mendahi kona.ia lolo kalon i bas sada tekhsesat idi dahi pada 99 si otang tekhsesat . 14 Bagidi mo, otang ngo kehendak Bapamu i sokhga mula sa kalak dukak-dukak kedeb en binasa." (Ki Sengeti jelma Si Mekhdosa.) 15 " Mula seninamu mekhdosa, laus mo ket tuduh kesalahen, antakha konaket ia. sendikhi sambing mula ia ki begeken kona, nggo ki dapet seninamu. 16 Tapi, mula ia otang ki begeken kona, akhaken mo dengan mu sada ato dua jelma khebak ken bak kona asa deket babah ibas dua ato telu jelma saksi setiap pekhcekhoken itetapken. 17 Tapi mula ia otang menjalo lako ki begeken kalak i, cekhoken tekhsenget en mendahi khuas. deket kalak i otang menjalo lako ki begeken khuas beli mo ia menjadi bage bangsa-bangsa si deban ki pepulung pajak. 18 Aku mendoken si tuhuna taba kona kade kona eket i bumi idi mang tah eket i sokhga.deket kade kona ki peluah i bumi i mang meluah i sokhga." 19 Sada kali, nai aku ki cekhoken taba kona mula lot dua kalak ibas kona nai sada kata i dunia tekhenget sewaktu kalak i mido waktu idi naing tekhjadi mendahi kalak idi kekhna Bapa-Ku si lot i sokhga. 20 Mula lot dua ato telu kalak pepulung menenggoi gelakh ku aku lot i tengah-tengah kalak idi. (Umpama Tekhenget Ki Ampuni) 21 Kumekhna i, petkhus khoh mendahi Isa deket mengkuso,"Tuhan , piga kali ngo aku ki ampuni senina ku si mekhdosa mendahiku? soh ngo sanga 7 kali?" 22 Isa mencekhok tabasa," Aku otang mendoken mendahi kona soh 7 kali tapi soh 70 kali 7 kali. 23 kumekhna idi mo, kekhajaan sokhga iumpamaken bage sada kalak khaja si memaing pekhetongen mendahi budak na. 24 kumekhna i ia mulai memaingken pekhetongen kalak si mekhhutang buena 10.000 kesurungen i mbah mendahisa. 25 Kumekhna ia otang boi membayakh, tuana ki pekhintah i dea, khebak jabu deket dukak-dukakna bak karina sidasa janah deket i pembayakhen i baing 26 Nai budak idi sujut deket ki sembah tuanna i doken mo, 'sabar mo ko mendahi aku aku mayakh kakhina mendahi kona.' 27 kumekhna i, tuan i bas budak idi nai mekhmaseh ate deket ki bebasken deket mekhampun i bas utang na idi. 28 Nai waktu idi budak idi keluakh deket pejumpa deket budak si deban si mekhutang 100 dinar mendahisa, ia menangkub deket ki pecek budak i, deket ki doken,' Bayakh balik kepeng si kona pinjam bangku nai!' 29 Nai, budak si mekhutang idi tungkuk deket kipido mendahisa , i doken mo,' sabakh mo kona tabaku deket aku naing ki bayakh kakhina mendahi kona.' 30 Nggo kesa i, ia kitolak deket mengukhungken dengan na sampe ia boy ki bayakh kakhina utangna. 31 Waktu budak-budak si deban menengen si masa idi, kalak idi semakin melungun nai ia khoh.deket ki aduken mendahi tuanna tekhenget kakhina si nggo masa. 32 Nai, tuanna ki tenggo budakna si pekhjolo idi deket mekhcekhok mendahisa , 'kona budak si jahat. Aku ki ampuni kakhina utangmu kekhna kona mekhmohon tabaku 33 Otang kona pe sehakhusna mekhmaseh ate mendahi samah budak, bage aku nola nggo ki pecidah maseh ate mendahi kona?' 34 Deket, tuanna idi hanagten kalon ki sekhahken mendahi peniksa soh ia ki bayakh balik kakhina sini pinjam mendahisa. 35 Bapa-Ku i sokhga pe memaing ken dos taba kona, tapi kum otang kona mengampuni seninamu ibas pusuh pekhaten mu nai. (Mengajahi I bas Pehcehen). 1 Nggo kesa Isa siap mechok-chok i, ia laus i Galilea nai deket ngo kesa soh i bekas Yudea. I kepah lae Yordan. 2 Nca, kumpulen jehma mbue pengekutna, nca ia ki juahken kalak i hadonang. 3 Tah piga-piga kalak Farisi khoh mendahi Isa lako mengunjuni deket mengkuso. ''Boi ngo i benakhken dahuli-dahuli naing ki ceheken jabuna janah mbue alasen na?'' 4 Nca, Isa ki jawab deket mendokken, ''Otang kona baca kehna ia ngo ki ciptaken kalak i mulana nai, menjadiken kalak i dahuli-dahuli deket dabekhu, 5 Ia bekfirman, 'kehna i, daholi-daholi hakhus menadingken bapakna deket cecekna, ket ia hakhus menjadi hada deket jabuna, hakhus i ning dua i gabe hada daging'? 6 Nai, kalak i otang ne dua, tapi sada tubuh ngo. kehna i, kade si enggo pekhsada Allah, jehma otag ne boi i pejae 7 Kalak i mendoken mendahi Isa, ''Tkhus, kune Musa ki pekhintahken lako memekheken sukhat cekhai deket mecekheken jabuna?'' 8 Isa mencekhok mendahi kalak i, ''kekhna kekekhasen ate mu, Musa mengijinken kona mencekheken jabuna. Mula nai otang ngo bagi. 9 Deket, aku mendoken mendahi kona bakhang ise si ki cekheken jabuna, kecuali kekhna melangkah julun pedemen tkhus kawin deket dabekhu si deban, ia melangkah julun pedemen.'' 10 Pengekut-pengekut mencekhok mendahi sa, ''Mela bagen ngo laki deket jabuna, lontin otang kabin.'' 11 Nai, Isa medoken mendahi kalak i, ''Otang kakhina jehma boi menjalo pengkhanaen enda, kecuali kalak sinibkheken. 12 kekhna, lot jehma otang kabin, kekhna memang bagi kena tubuhken i bages beltek cecekna nai, deket jehma otang kabin kekhna i mandulken kalak si deban, deket lot mang jehma si ki mandulken dikhina sendikhi kekhna kekhajaen sukhga. Bakhang ise boi menjalo si bagen, belimo ia menjalo sa.'' (Isa Deket Dukak-Dukak kedep). 13 Nggo kesa i, tah piga dukak kedep i embah mendahi sa Ia boi mengampakhken tangan na i babo dukak-dukak i deket mengsodipken kalak i, tapi, pengekut-pengekut ki sengetken kalak-kalak i. 14 Nai, Isa mendoken, ''Beli mo dukak-dukak kedep i. Ulang i lakhang kalak i lako khoh mendahi-Ku kekhna kekhajaen sokhga lik kalak-kalak si bage dukak-dukak kedep i.'' 15 Nggo kesa Isa mengampakhken tangan na i babo dukak-dukak i, Ia laus isi nai. (Bakune Mendapetken Geluh Si Dekah-Dekah na). 16 Nggo kesa i, khoh mo jehma mendahi Isa deket mengkusoi, ''Gukhu, si kade mo hakhus aku baing sa boi ngeluh se dekah-dekah na?'' 17 Deket, Isa mendoken mendahi kalak i, ''Mengkade kona mengkusoi mendahi ku tentang kade mo si mende? Hanya sada ngo si mende. Nai, mula kona ning masuk mi bages geluh, ue i mo atukhen-atukhen idi.'' 18 Jehma i mengkuso mendahi Isa, pkhintah si apaina? ''i aloi Isa, otang ki pateken, otang melangkah julun pedemen, otang menako, otang koa memaing kesaksien si palsu, 19 Hokhmati mo bapakmu deket cecekmu deket kekelengi mo denganmu jehma si bage kona sendikhi.'' 20 Jehma si muda i mendokken mendahi-sa, ''Kakhina si bagidi nggo aku taati,kade den ngo si kukhang na?'' 21 Isa mendokken mendahi sa, ''Ukum kona ning sempukhna, laus deket dea mo khina kade si lot bamu . Thus, bekheken mi kalak si otang mampu, deket kona pe mendapet hakhta i sokhga, deket ekut mo Aku.'' 22 Nai,nggo kesa kalak muda i memege kuso-kuso i, ia laus janah mekhdengan ate lungun kekhna ia si beak. 23 Nca, Isa mendoken mendahiken pengekut-pengekut na, ''aku mendokken si tuhun na mendahi kona, payah be kalak si beak lako deket mi bages kekhajaen sokhga. 24 Sekali nai, Aku mendoken mendahi kona mela lebih mekhasa mendahiken hada unta lako ki lewati lubang jakhum, dakhi pada kalak si beak masuk mi kekhajaen Allah.'' 25 Nggo kesa pengekut-pengekut i mendengkoh pendoken ni, kalak i gabe bengap kalohon, deket mendoken, ''Ukum bagidi, ise mo si boi i selamatken ?'' 26 Deket menenggen kalak i, Isa medokken, ''Khebak jehma, otang mungkin, tapi khebakken Allah, kakhina idi mungkin.'' 27 Nggo kessa i, Petrus mendokken mendahi-Sa, ''Idah mo, kami ngo menadingken kakhina na deket mengekut Kona. Gabe, kade mo si kami ning jalo?'' 28 Isa mendokken mendahi kalak i, Aku mendokken si tuhun na kalohon bamu mela kona, mengekuti aku ibagas dunia si khembakhu, enggo kesa dukak jehma kudul i bekas kemegahen na, kona pe kudul i bekas dua belas kemegahen lako ki hakimi suku Israel . 29 Deket, khina jehma si enggo ki tadingken sapo na, kalak i dahuli-dahuli, kalak i dabekhu, bapak, cecek, dukak-dukak, deket jehma kekhna gelakhku nai menjalo sekhatus kali ganda kona mengwakhisi geluh se dekah-dekah na. 30 Tapi, dom kalak si pekhjolo naing jadi pekhpodi, deket si pekhpodi naing jadi pekhjolo.'' (Pekhumpamaen Tekhsenget Pakha Pekekhejo Kebun Anggukh) 1 " Kekhna, Kekhajaen Sokhga idi mo bage kalak sidasa kebun anggukh si laus subuh-subuh lako menulusi pengkekhajo mi kebun anggukh na. 2 Enggo kesa ia sepkatdeket kalak si pengkekhajo i upah na hada dinakh sewakhi, bakhu ia menukhuh kalak mi kebun anggukh na. 3 Bakhu kikha-kikha i jam tellu ia laus deket mengidah kalak si deban cendekh-cendekh otang mekhkade i bekas umum. 4 Bakhu, ia mecekhok mendahi kalak i, kona, janah laus nola mo kona mi kebun anggukh janah kade si pantes kenah ku bekhekken bamu.' Bakhu, laus nola mang kalak i. 5 Sekali nai, sekitakh jam enam bak jam siwah laus mo ia deket mengkekhajoken si sekhupa. 6 Nai, kikha-kikha i jam sebelas, ia laus deket menimbaki kalak sideban cendekh-cendekh deket ia mecekhok mi kalak, kasa kon cendekh isen ndong-ndong sewakhi en? 7 Nina kalak i tabasa, ' kumekhna otang ise ki pekekhajoken kami.' Si dasa kebun idi mecekhok taba kalak i, 'kona, laus mang mo mi kebun anggukhku.' 8 Enggo kesa akhi ning bekhngin, si dasa kebun idi mecekhok mendahi mi mandokh na, tenggoi mo kalak si kekhajo i deket bayakhken ni kalak i upah na, i mulai si tekhakhikh nai soh mi si pekhtama. 9 Enggo kesa kalak si i pekhkekhajoken i jam sebelas, khoh, masing-masing jehma i menjalo hada dinakh. 10 Enggo kesa kalak si pekhtama i pekekhajoken i, khoh, janah kalak i hakhap naing menjalo mbue. Tapi, kalak i di kepe tong menjalo 1 dinakh. 11 Enggo kesa i jalo, kalak i ki pekhotes mi si dasa kebun i. 12 kalak i mendokken, jehma-jehma si masuk si pekhpodi 1 jam, ngo kesa kekhajo bakhu kona kibain kalak i bak kami, si enggo menahan letja deket nggakha akhi sewakhien. 13 Tapi, si dasa kebun idi menjawab deket mendokken ,mi salah hada kalak i, 'Senina, otang aku salah bamu. Otang ngo kona sepakat bak aku imo hada dinakh? 14 Buat mo alik mu janah laus, tapi ku pot ki bekhek bana kalak si pekhpodi enda, dos mang mo mi kona. 15 Atah otang ngo i benakhken lako mengulaken kade si pot bangku mi likku sendikhi? Ato, atah mata mu ngo jahat kumekhna aku main si mende? 16Jadi, si pekhpodi kemah jadi si pekhlebbe, janah si pekhlebbe kenah jadi si pekhpodi. (Isa Tole Mecekhok Tekhsenget Kematen-Na) 17 Enggo kesa Isa naing laus mi Yekhusalem, Ia mekhembah dua belas pengekut-pengekut-Na otang khebak-khebak ibas pekhdalanen, Ia mecekhok mi kalak i, 18 "Idahmo kita naing laus mi Yekhusalem janah Dukak Jehma i kenah i sekhahken mi imam-imam kepala deket ahli-ahli Taukhat. kalak i naing menghuku-Sa deket kematen. 19 Bakhu, kalak i kenah menyekhahken Ia mi bangsa-bangsa si deban lako i khehe-khehe, i libasi, janah menalibken-Sa. Janah i wakhi petelluken, Ia kenah i pekeke. (Pengidon Cecek Be Dukak-Dukak Zebedeus nai) 20 Enggo kesa, cecek dukak-dukak si Zebedues khebak dukak-dukakna khoh mi Isa janah mekhsujud lako mengido sesuatu mendahi Isa. 21 Janah, Isa mecekhok tabasa, kade ngo si pot bamu? cecek idi menjawab, sukhuhken mo asa duana dukakku boi dogok ibas KekhajaenMu, hada i kemuhenmu deket hada nai i kambikhangMu. 22 Tapi, Isa mengaloi, "kona otang paham kade si i pido kono i. Tah sanggup mang pana kona mengenum cawan si hakhus si ku enum i?" Kalak i mecekhok Isa, "ue, boi ngo kami." 23 Isa mecekhok taba kalak i, "kona memang kenah mengenum i cawan-Ku nai,tapi lako dogok i kamuhen ato i kambikhang-Ku, otang ngo hak-Ku memekhekken i, tapi be sebanken be kalak si enggo i pekhsiapken Bapa-Ku." 24 Enggo kesa si sepuluh pengekut-pengekut si deban memegge i, nai kalak i pe pungukhen mo mik si dua senina na idi. 25 Tapi, Isa menenggoi kalak i janah i dokken, i betoh kona ngo imo pakha penguasa bangsa-bangsa sideban si menukhuh kalak i, janah jehma-jehma si mbellen kalak i mendalanken hukum bai kalak idi. 26 Nemuken otang ngo bagi i antakha kona, tapi ise si pot menjadi si mbellen na i antakha kona, ia hakhus menjadi pengeladenmu. 27 Janah ise sambin si pot menjadi si pekhlebbe i antakha kona, ia kenah menjadi hamba mu, 28 dos ngo bage Dukak Jehma si khoh i otang lako ki ladeni, tapi lako meladeni janah memekhekken kesah-Na mahan tebusen be jehma mbue (Dua Kalak Si Petung I Penjuahken) 29 Janah, enggo kesa kalak i menadingken Yekhiko, dom jehma mengekuti-Ia. 30 Janah, dua kalak si petung, si dogok-dogok i biding dalan, ni enggo i begge bahwa Isa lewat, janah metenggo mo kalak i, "Tuhan, Dukak Daud, maseh mo atemu midah kami!" 31 bakhu jehma mbue i ki pesenget kalak i asa sip. Tapi, kalak i makin mesukhak, "Tuhan, Dukak Daud, maseh mo atemu midah kami!" 32 Bakhu, Isa ndong janah menenggoi kalak i. Ia mendokken, "kade si pot bamu asa ku bahanken bamu?" 33 Kalak i mendokken, ba-Na, Tuhan, pot ngo kami asa mata kami i penjuah." 34 Isa tekhgekhek kumekhna maseh ate mi kalak i, janah ki jamah mata kalak i, janah pas waktu idi mentekh kalak i boi balik mengidah, janah mengekuti Isa (Isa i Sambut bage hada kalak Raja), 1enggo kesa kalak indesing, i Yerusalem ket enggo soh i betfage, ideleng jaitun Isa kiutus dua kalak pengikut-Na. 2choken-Na mendahi kalak i laus mo mikuta si lot ijolomu deket kona tekhus simbak sada kalode tereket deket hada anak kalode rebak ia, osari eket kalode i, embahmo duana bang-Ku. 3 mula lot jehma sikickhoken, bakhasng kade pe mendahi kona, kona harus menchoken, (Tuhan memehlukenna deket Ia naing segera kikirimken. 4 hal enda, tehrjadi asa tergenapi kade si ickhoken nabi: 5 ckhoken mi bru Sion, tengenmo Rajamu Khoh mendahi kona, merate ncerep deket memakin hada kalode si muda, bas hada anak keledai imo beban 6 pengiku-pengikut i laus deket mengulaken sini ckhoken Isa taba kalak i. 7kalak i mekhembah kalode hasken anak-anak kalodei deket menggamparken jubah-jubah kala i, idates kalodei janah Isa kundul ibabona. 8 simbue kalak i, memampangken jubah-jubah kalaki idalan, deket sidebannai kipotong ranting-ranting kayu idi, janah ipecidah idalan 9 mbue kaslask imekhdalan ilebena deket mengikut-ngikut "Hosana be dukak Daud, merkesarintuaen mo Ia, so khoh ibagasen Tuhan, hosana ibekas sindatena. 10 enggo kesa Isa masuk mi Yerusalem, Khatana kotai terberita kalak i mengkusoi, ise ngo pana kalak enda? 11 deket jehma simb ue i mengaloi , " Ia i mo nabi Isa Inazaret nai, i Galilea. (Isa kibersihken hapo Allah) 12 engoi Isa masuk mi Hapo Allah kipelaus kalak sinderang medea ket menokoh, i hapo Allah, deket menjongkirbaliken meja bekas tukark menukahr kepeng, deket bangku-bangku kalak simedea manuk-manuk ndarapati. 13 Ia meckhok mendahi kaLak i, enggo tehrtulis i hapongku kenah i gelari hapo ibadah tapi kona memaingken bage asar kalak pekhampok. 14 kalak sipetung deketg kalak si lumpuh khoh mendahisa mi hapo ibadah, janah Ia kipejuahken kalak. 15 nai khatan imam-imam kepala dekt Ahli-ahli taurat menengen kelengangen-kelengangen sienggo ibaning Isa deket menengen dukak-dukak simenenggoken i hapo Tuhan, "Hosana be Dukak Daud menter melagamo kalaki. 16 kalak i mengkuso be Isa, tah enggo kona mendengkoh kade sini ckhoken dukak-dkak enda deket Isa mengaloi kalak i, we otang kono pernah membaca ibas babah ukak baru tubuh deket dukak-dukak simenicik, kona enggo kisiapken pemojien ibas dirimu sendiri. 17 enggoi Ia menadingken kalak i, deket laus miluar kuta ini, mi Betania janah mekhbekhngin ihendi (Isa menuduhken kekuaten Iman). 18 bagendarhi pas sicegen ne wakhi enggo kesa Isa balik mi kota melehe mo Ia. 19 deket pas menengen kayu ara ibiding dalan, Ia mendahi janah otang kade dapetsa lainken bulung-bulung keca Ia menckhoken mi kayu idi otang nenge lot buah bamu nai soh sidekah-dekahna, sigejap ni kayu ara i ibaing merakar 20 enggo kesa pengikut-pengiku-Na menengen simasai, kalak pengikut-pengikuti bengap deket mengkuso bakune sa kayu arai gejapkenen merakar. 21 enggoi Isa mengaloi kalak i, situhuna Aku meckhok bamu mula lot imanmu deket oda kona khoga kona otang naing mengulaken kade sini ulaken mendahi kayu ara enda, mula meckhok kona mendahio deleng en mompat moko deket mompatmo mibages laut tapi idi kenah tekhjadi. 22 deket khatana sinipidomu ibas doa percaya mokona, kona kenah menjalo (Pemimpin-Pemimpin Yahudi kiraguken kuasa Isa) 23 sinderang Isa memasuki hapo ibadah, kalak imam kepala deket kalak situa-tua kalak Jahudi khoh mendah-Sa, waktuni Ia mengajar deket mengkuso, pake kuasa kadengo Ko mengeluarken ne, ise kibkheken ba-Mu 24 Isa mengaloi kalak i, Akupe mengkusoken hada hal mendahi kona mula kona boi mengaloi akupe kenah magahken bamu, deket kuasa kade mengulaken khatana hal enda. 25 idikenai mo Baptisen Yohanes i. isorganai barangpe be jehmanai, mulai mcnchokken ibas kalak i sendiri, idoken mula kita doken isorganai, ia menchoken mula bagi merkade ko otang perhcaya kona be Yohanes. 26 mula kita khoh be jehma nai kita mbiahk mendahi jehma mbuei, kehrna khatana bahwa Yohanes imo nabi. 27 enggoi kalaki mengaloi Isa otang kubetoh kami deket Isa meckhok mula b agi Aku pe otang kubagahken bamu merhkita kuasa kade Aku mengulaken hal enda (Perumpamaen tkhenget dua kalak dukak). 28 mula bagi kade pendapetmu? lot kalak simedukak dua daholi deket ia khoh mi siperhjolo, engket meckhok, anakku, laus mo kona khejo wahrien mi kebun anggur. 29 deket ia mengaloi ue pa, enggo keca bagi ia otang laus. 30 enggo kesa bagi Bapa nbi laus mendahi sipeduaken deket mendokken dos bage siperjoloi, dukak ni mengasloi otang ue tapi ia menelseli sehingga laus ia 31 ise ngo ibas sidua dukak i simenguei Bapa ni? meckhok kalak i, "siperhpudi". Isa meckhok be kalak i" situhuna Aku meckhok mendaho kona, " situhuna Aku meckhok mendahi kona kaslak sipepulungken pajask deket pelacur-pelacur kenah masuk mi bagas kerajaen Tuhan menjoloi ko. 32 kesa Yohanes khoh mendahi kalak i, ibagesen daslan simendena deket kona otang mempercayai tapi kalak pepulungken pajak deket pelacur-pelacur kipercayai Ia, deket kona menegnen hal en janah otang menelseli sienggona kenah kona dapet kipercayai Ia (Perumpamaen tentang sidasa deket sikisewa juma anggur) 33 dengkohken perumpamaern sideban, lot sidasa kebun anggur, simenuani hada kebun anggur, memaing pagar kuliling, deket mengkurak bekas pemeceken anggur deket memajekken menara. enggo kesai, ia kisewaken kebun anggurna, mendahi piga-piga kalak petani, deket ia laus mi luar negeri. 34 enggo kesa dapet ning mosim buah, ia menukhuk pengiukut-pengikutnai mendahi petani-petani i, asa menjalo buah ni 35 deket kalak petani i, menangkup kalak pesuruh i, janah menenju hada kalak nai ibunuh deket sidebankena ibentiri deket batu. 36 sekali nai sidasa kebun i, isukhuh pengikut-pengikut sidebankeni lebih buen sipala sipekhjolo i, kalak petani-petani-petani i, mengulaken sidos bag kalak i, 37 akhirna sidasa kebun i menukhuh dukakna, mendahi kalak i, cekhokkenna kalak i menghargai dukakku 38 tapi bagipe kalak i kitangkup dukak, sidasa kebun i, imeckhok samah-samah kalak idi ia mo ahli warisna khohmo ke, kita bunuh mo ia, deket kirampok warisena. 39 enggo keca i, itangkup mo dukak sidasa kebun i, iambongken mi luarh kebun anggur, deket ibunuhna 40 kekhnanidi enggo kesa sidasa kebun anggur i khoh, kademo sinaing iulaken mendahi petani-petani idi? 41 kalak i meckhok mendahi- Sa, " kenah i binasakena kalak-kalak sijahat idi dengan jahat kalon, deket kenah menewaken kebun anggurna mendahi petani-petani sideban, sinaing kiserahken bana buah-buah imusimna 42 Isa meckhok mendahi kalak i, " otang pernah ibaca kona simende ibas kitab suci: 'batu sini tulak tukang-tukang bangunen, enggo menjadi batu perhsoki. mula pe tehrjadien imo bai Tuhan nai, deket kejadien enda ajaib imatanta? 43 kehknaidi Aku meckhok mendahi kona, kerajaen Allah naing ibuat bamu nai, naing ibehekken mendahi kaLak simehasilken buah bananai. 44 deket ise sindabuh mi babo batu enkenah ipecahken soh merepuk deket ise pe itinggang batu en kenah mereppuk 45 enggo kesai, imam-imam kepala deket kalak-kalak Farisi, memege perumpamaennai kalaki simengantusi bahwa Isa meckhok tentang kalak i. 46 tapi, ketika kalak i berusaha lako kotangkup Isa, kalak imbiah mendahi kalak simbue, kekhna kalak simbue i menganggap bahwa Isa imo nabi (Pekhumpamaan Tekhsenget Kalak Si Idilo Mipesta Pekhkawinen) 1 Isa mendoken deng mendahi kalak ibas pekhumpamaan- pekhumpamaan,i doken mo, 2 kekhajaan sokhga imo i umpamaken bage sada kalak khaja si pepadaken pesta pekhkawinen mendahi anak na dahuli. 3 Janah, ia mendoken mendahi pekhkebas nai janah mendilo jelma-jelma si nggo i tenggo mi pesta idi, tapi kalak i otang nggeut khoh. 4 Janah, khaja i mendoken pekhkebas-pekhkebas si deban, i doken mo, taba kalak si nggo idilo, i tengen, aku nggo kipema si panganen. Lembu-lembu tonggal janah pinakan-pinakan singgomokna kakhina enggo mo i sembelih, janah kakhinana nggo lot. khoh mo kene mi pesta pekhkawinen idi 5 Nggo ketca kalak i memodiken janah laus, si dasa i juma nai, si debanken mi pekhusahana. 6 Janah sidebanken nai menangkup pekhkebas-pekhkebas khaja idi,isiksa janah i bunuhi kalak idi. 7 kekhna, khaja pungukhen, janah i kikhim tentakha-tentakha, memaingken pemunuhen-pemunuhen idi, janah menutung kota kalak i. 8 Nggo kecta i, ia menckhok mendahi budak-budakna i,' pesta pekhkawinen nggo sidung, tapi jelma-jelma ni dilo na idi otang pantas. 9 mulla bagi di, laus mo kona mi dalan-dalan si kami dilo mo bakune mbue jelma si nggo dapet i simbaki kona i pesta pekhkawinen en,' 10 janah, pekhkebas-pekhkebas na idi laus mi dalan-dalan janah pepulungken kakhina jelma sini dapet kalak idi si mende deket siso mende. janah,bekas pekhkawinen i pe i domi deket kakhina pamili. 11 nggo kesa, khaja soh, nggo mo jumpa imo deket tamu na, ia mo menengen sada kalak jelma i hadonang, si otang memakeken paken mi pesta pekhkawinen i. 12 Ia mendoken mendahisa, senina, bakune kona boi soh mi henden otang memaken paken mi pesta pekhkawinen enda? janah, sip mo jelma idi. 13 janah khaja i mendoken mendahi pekhkebas- pekhkebas nai eketi mo tanganna deket nehena, janah ambongken mo ia mi bagasen si gelap kalohon, i sadonang, naing lot tangis deket kertak gigi." 14 kekhna, mbue si ne mendilo tapi,situk si ipilih." ( Khencana Pemimpin Yahudi Naing Menjebak Isa) 15 Nggo kesa i, jelma-jelma Farisi laus mi bekas na mekhpekat asa kalak i naing mengeket Isa deket mendokenna. 16 janah, kalak pesulaken pengikut-pengikut kalak i mendahi Isa, deket kalak- kalak Herodian. kalak i mendoken, "Guru, kami betoh kona si benakh na mendoken dalan allah i bas sini tuhuna. kona otang mbiakh i bas kade pe janah kona otang mengidah khupa. 17 mula bagidi, doken mo si betoh -Mu mendahi kami. kade mo si i tuhuken lako membayakh pajak mendahi kaisakh ato otang?" 18 nggo kesa, Isa Memetoh kejahaten kalak i janah i doken,"mengkade kona menguji Aku,kene kalak munafik? 19 Tuduhken mo bang-Ku kepeng lakomi pajak idi nai kalak i ki soh ken sekeping pekhak mendahi_-Ia 20 Janah, ia mencekhoken kalak i khupa ato sukuten siapai na mo en? 21 kalak i mendoken "Kaisakh". nggo kesa,Isa mendoken mendahi kalak i,mula bagi, baingken mo mi kaisakh tekhsenget hak kaisakh,janah mendahi Allah sekenah menjadi hak Allah. 22 nggo kesai dengkohken, kalak i lengang kalohon mo ia janah menadingken-Na janah laus mo ia 23 Ari si dos, kalak-kalak Saduki, mendoken kumekhna otang lot pekhkeken, khoh mendahi Isa janah mengkuso taba-Na. 24 Kalak i mencekhok, Gukhu, Musa mendoken mula kalak daholi mate janah otang lot dukakna, senina dahuli hakhus mengawini jabuna dekat ki tekhusken ketukhunen bage senina si mate idi. 25 Bagendari, lot pitu senina antara kami sipekhjolo mengawini, janah mate otang lot dukak na, menadingken jabuna mendahi seninana. 26 Bagidi mang deket si pedua, deket si petelu, soh mi pepituken. 27 kakhinana dabekhu idi janah mate 28 Ibas waktu pekhkekena,dabekhu idi simahan jabu ibas si pitu mekhsenina idi? kekhna, kalak i kakhina enggo mengkawinenia." 29 kekhna naidi, Isa mengaloi janah mendoken mendahi kalak i," Kona laling, otang memetoh tekhenget kitab suci makhang pe Allah. 30 kekhna, ibas ari pekhkeken, kalak i otang kawin deket i kawini, tapi bage malaikat-malaikat i sokhga. 31 Tapi, tekhenget pekhkeken jelma-jelma mate, otang deng ngo kona membaca kade sini doken Allah mendahi kona, 32' Aku mo Allah Abraham,Allah Ishak, deket Allah Yakub'? Ia otang Allah kalak mate,tapi Allah kalak si geluh," 33 Nggo kesa jelma mbue mendengkohken tekhenget i, lengang kalohon mo kalak i tekhenget pengajakhen-Na (Hukum Siapahna Sipaling Tuhuna) 34 janah, nggo kesa jelma-jelma Fakhisi mendengkohken Isa nggo simemaing jelma-jelma Saduki sip, merpulung mo kalak i. 35 nggo kesa i, sada i bas kalak i nai, sada kalak jelma sipande hukum taukhat?, mengkuso mendahi Isa naing i unjuni-Na, 36 "Guru, pekhintah si apaina mo si pentingna i bas hukum taukhat?" 37 janah, Isa mencekhok mendahi ia," kona kenah mengkekelengi Tuhan Allahmu deket ibagasen ate mu, deket i bagasen ukukhmu. 38 Enda idi mo pendokenna si mbelgah ibas si pekhlebe. 39 Janah peduaken idi mo bage en,' kona hakhus mengkekelengi dengan mu dos ken dikhi mu sendikhi.' 40 Ibas peduaken pekhentah na idi, tekhgantung kakhina Hukum taukhat janah Kitab ibas nabi." (Kuso-Kuso Tekhenget Al Masih) 41 bagendakhi, enggo kesa jelma-jelma Fakhisi mekhpulung akhasken, Isa mengkuso mendahi kalak, 42 "Bakune pendapatmu tekhenget Al masih?Anak ise ngo kona?" Kalak i mendoken mendahi Ia"Anak Daut." 43 mendoken mendahi kalak i, " mula bagi, bakune ngo Daut i bagas Roh, mendiloi 'Tuan' idoken mo, 44 ' Tuhan bekhfikhman mendahi Tuanku, " dogok i ketan kamuhen-Ku, sampe Aku memaingken Musuh-musuh-Mu i tekhuh nehe_mu'? Mazmur 110: 1 45 nggo kesa Daut mendiloi Al Masih sebage'Tuan' bakune asa idoken Ia idi mo anak Daut?" 46 Sada kalak jelma pe otang lot mengalusi sada mendahi Ia. janah ibas waktu idi, otang lot jelma pang mengkusoken kuso- kusona den mendahi-Ia. (Isa Menggekhtak Pemimpin Agama) 1 Enggo kesa, Ia mecekhok mi jehma mbellang deket mi pengekut-pengekut-Na, 2"Pakha ahli Taukhat deket kalak-kalak Fakhisi si dogok i babo kukhsi Musa. 3 Kumekhna idi, sidebanken i, dom kalak si mendokken taba kona, bainken janah pekhdateken mo. Kumekhna idi, ulang ualken pengelako-pengelakona kumekhna kalak i mendokken i, tapi otang mengulakensa. 4 Kalak i mengeketken beban si mbotong deket memaing i bakha kalak si deban. Tapi, kalak i sambin otang get ki pindahken bakn jakhi kalak i . 5 Kalak i kakhina mengulaken pengelako na asa i idah kalak. Kalak i ki pebelang tali-tali sembahyang na deket ki pebelgah khumbai-khumbai ujung jubah na. 6 Kalak i mengkelengi i bekas tekhhokhmat i bages pekhjamuen , janah kundul i bekas tanjolo i sinagoge-sinagoge, 7 salam penghokhmaten i bekas-bekas umum, janah i dokken Khabi dok jehma-jehma. 8 Tapi, kona ulang i dokken khabi kekhna hada ngo kesa Gukhu mu, janah kona kakhina senina. 9 Ulang dokken ise sambin menjadi Bapamu i dunia en , kekhna hada ngo kesa Bapamu, imo Ia i sini sokhga. 10 Otang nola kona i gelakhi pemimpin kumekhna hada ngo kesa Pemimpinmu, imo Al-Masih . 11 Tapi, si mbelgah na i antakha kona, kenah mo ia jadi pengladenmu. 12 Ise si ki pedates dikhina kenah ngo i pecekhep janah ise si ki pecekhep dikhina kenah ngo i pedates. 13 Sudah mo kona, kene ahli-ahli Taukhat deket kalak-kalak Fakhisi, kalak-kalak munafik! kona ki tutup pentu Kekhajaen Sokhga i jolo kalak kumekhna kona sindikhi pe otang ngo memasuki na janah otang mang i bekhek kalak i si naing memasukisa. 14 Sudah mo kona, ke ahli-ahli Taukhat deket kalak-kalak Fakhisi, kalak-kalak munafik! kumekhna kona menandangi hapo kalak janda janah mekhbual kona memaingken doa-doa si nggetdang. Kekhna i, kona naing menjalo hukumen si lebih bekhat. 15 Sudah mo kona, ke ahli-ahli Taukhat deket kalak-kalak Fakhisi, kalak-kalak munafik, kona mengagahi laut deket dakhaten lako mekhembah kalak masuk mi bagasen agamamu. Janah, ia menjadi salah hada na. kona memaingken ia jadi anak nekhaka, dua kali lipat dakhi pada kona sendikhi. 16 Sudah mo kono, ke kalak pemimpin si petung, si mendokken, "ise si mekhsumpah kumekhnaken Bait Allah, kekhna idi otang kade akhtina i. Tapi ise si mekhsumpah kumekhnaken emas Bait Allah, ia tekhikat kekhna sumpah idi.' 17 Kona, si moto janah si petung! apa i na mo si mbellgah na, emas atao Bait Allah si mengudusken emas idi? 18 Deket, ise si mekhsumpah kumekhna altakh, sumpah idi otang lot guna na. Tapi, ise si mekhsumpah kumekhnaken pekhsembahen i babo altakh idi, ia tekh-eket kekhna sumpah i.' 19 Kena kalak-kalak si petung! apai ns si mbelgah na, pekhsembahen ato altakh si mengudusken pekhsembahen idi? 20 Kumekhna idi, ise si mekhsumpah kumekhnaken altakh, mekhsumpah kekhna altakh deket kakhina si lot i babo na. 21 Deket, ise mekhsumpah ise kumekhnken Bait Allah, mekhsumpah kumekhnaken Bait Allah deket kumekhnaken Ia si ndong i bagesna. 22 Deket, ise mekhsumpah kumekhnaken sokhga, mekhsumpah kumekhnaken tahta Allah , janah kumekhnaken Ia si kondul i babo na. 23 Sudah mo kono, ke ahli-ahli Taukhat deket kalak-kalak Fakhisi, kalak-kalak munafik! Kona memekhe pekhsepuluhenmu i selasih, adas manis, deket jintan, tapi enggo ki abaiken kade-kade sambin si lebih bekhat i Hukum Taukhat, imo keadilen, maseh ate, deket iman. Si enda mo si hakhus na enggo i ulaken ko otang no ki abaiken kade-kade sambin si deban. 24 Kona pemimpin-pemimpin si petung, si menakhing namuk deket menelen seekokh unta! 25 Sudah mo kona, kene ahli-ahli Taukhat deket kalak-kalak Fakhisi, kalak-kalak munafik! Kekhna, kona ki pebekhsihken tan luakh cangkikh deket pikhing mu, tapi tan bages na kakhina tangkon deket kini hokok. 26 Kona, kalak Fakhisi si petung! bekhsihken lebe tan bages cangkikh deket pikhing i, bakhu, i luakh na pe bakhu bisa mbekhsih. 27 Sudah mo kona, ahli-ahli Taukhat deket kalak-kalak Fakhisi, kalak-kalak munafik! kekhna, kona dos bage kubukhen si i cet wakhna mbettakh, itan luakh na tekhidah mende, tapi i bagesna kakhina tulan-tulan kalak si mate deket kakhina kenajisen. 28 Bagi mang pe deket kona, i tan luakh nai kona tekhidah mende bage jehma. Tapi, i tan bages na kona penuh deket kemunafiken deket kejahaten. 29 Sudah mo kona,ahli-ahli Taukhat deket kalak-kalak Fakhisi, kalak-kalak munafik! Kekhna, kona ki bangun kubukhen-kubukhen kalak nabi deket ki pemende batu nisan kalak si bukhju, 30 deket mendokken, 'ukum kami ngo nggelluh i waktu masa empung nami akhnia, kami otang naing memuat bagien bak kalak i bages dakhoh kalak nabi.' 31 Deket bagidi, kona bekhsaksi mendahiken dikhimu sendikhi bahwa kona mo dukak-dukak kalak si memateken kalak nabi. 32 Jadi, genep pi mo ukukh pakha nenek moyangmu. 33 Kona, nipe-nipe, ketukhunennipe-nipe beludak, bakune mo kone ki lepasken dikhimu i hukumen nekhaka nai? 34 Kumekhna idi, tengen mo, Aku mengutus nabi-nabi, jehma-jehma bijaksana, deket ahli-ahli Taukhat mendahi kona. Piga-piga i kalak i naing i pateken kona deket i silangken, piga-piga kalak naing i tenjui i sinagoge-sinagoge, janah kona kidekhsa i kota mi kota, 35 Asa kahina dakhoh kalak si benakh si i okheken i si i okheken i dunia ning khoh mendahi kona, mulai i dakhoh Habel, kalak si benakh idi, soh mi dakhoh zakakhia, si kona pateken i antakha Bait Allah deket altakh. 36 Situhunna,Aku mnedokken bamu bahwa kakhina enda kenuh khoh mendahiken penekhus en." (Hukumen mendahiken Yekhusalem) 37 Oh Yekhusalem, si ki patekenkalak nabi deket si ki amboki batu mi kalak i si i utus mendahikensa. Gatina aku pot ki pepulung dukak-dukakmu mekhsada, bage manuk ki pepulung anak-anak na i tekhuh kabeng na, tapi kona otang get. 38 Tengen mo, hapo mu i tadingken bamu janah melongo. 39 Kekhna, Aku mendokken mendahi kona mulai bagendakhi nai, kona otang ning mengidah aku ne soh kona mendokken, i bekhkati mo Ia si khoh bages gelakh Tuhan.''' (CEKHAMAH ISA TENTANG AKHIKH ZAMAN Bait Alla naing i khumpakan). 1 Isa keluakh i Bait Allah bakhu laus waktu kalak pengekut-Na khoh lako menuduhken bangunen-bangunen Bait Allah mendahi-Na. 2 Deket, Ia mengkuso mendahi kalak idi, ''otang pana idah kona kakhina en? Aku mendokken situhun na mi kona otang lot sada batu pe i henda naing i beli lot i babo batu si deban, si otang naing kukhumpakken.'' (Kinidekhsa si pekhjolo). 3 deket, waktu Isa kundul i babo bukit Zaitun, pengekut-pengekut khoh mendahi-Sa cakha sendikhi janah mencekhok, ''dokken mo mi kami, dahakhi naing tekhjadi janah kade mo naing menjadi tanda pikikhen-Mu dket akhikh zaman i?'' 4 Isa mengaloi kalak i, pedateken mo asa otang lot ise jehma si ki lalingken kona. 5 kekhna,mbue si naing khoh kekhna gelakh-Ku dekket mendokken, 'Aku mo Isa AL-Masih, 'Deket kalak i naing ki lalingken dom kalak. 6 Kona naing memegge pekhangen deket kabah-kabah tekhsenget pekhang. Pedateken mo asa kona otang mbiakh kekhna si deban-deban tekhjadi, tapi en otang sidung. 7 Kekhna i, bangsa nai keke melawan bangsa, deket kekhajaen naing melawan kekhajaen, janah i bekas si deban nai lot kelehen deket gempa bumi. 8 Kakhina sideban en imo pekhlebe i pendekhitaen sakit ki tubuhken. 9 Nggo kesa i, kalak idi naing memekheken mi kesiksaen, janah naing ki pateken, janah kona naing i pemoyang kakhia bangsa kekhna gelakh-Ku. 10 Waktu wakhi i, mbue naing tekhtuktuk, deket saling memekheken,deket memoyang ate sada deket si deban ken na. 11 Dom nabi palsu naing tekhidah deket melaling ken kalak si dom. 12 Kumekhna, pelangakhen makin dom na, kasih dom su kalak naing jadi bekhgoh. 13 Tapi, kalak si tahan soh mi podina naing mo i selamatken. 14 deket, Injil kekhajaen enda naing i bekhitaken mi selukhuh dunia gabe kesaksien mi kakhina bangsa, deket nggo kes i naing khoh kehabisen na. (Pendekhitaen Belgah deket AL-Masih-AL-Masih Si Palsu). 15 ''Nggo, kesa kona mengidah penghapusen si ngekhi, bage sini dokken Nabi Daniel,cendekh i bekas suci ,naing mo kalak kibaca janah ki antusi, 16 Kalak i si lot i Yudea kenah melakhiken dikhi mi bukit. 17 Ise si lot i babo sapo,ulang mo ia tukhun lako memuat kade pe i bagas hapo na i. 18 Ise si lot i juma ulang balik lako memuat jubah na. 19 Nai, sudah mo kalak isi mekadong deket kalak si menusui anak bakha na ibas wakhi-wakhi i. 20 Mekhsodip mo asa pelakhien mu ulang pas musim bekhgoh makhang i wakhi sabat. 21 Kekhna ngo kesa i naing tekhjadi mas pendekhitaen mbelgah, bage si makden nung tekhjadi pekhlebe dunia soh bage dakhi, janah otang nung tekhjadi ne. 22 deket, mela akhi-akhi otang i pejopok, otang lot geluh i selametken. Nai, kemekhna kalak si tekhpilih, akhi-akhi naing i pejopok. 23 Nggo kesa i, mella kalak mecekhok mendahi kona, 'Tenggen Al-Masih lot isi,' makhang 'Ia lot i hadoi,' ulang mo pekhcaya tabasa. 24 Kekhna, Al-masih_Al-masih si palsu deket nabi-nabi si palsu naing tkhidah deket naing memaingken tanda-tanda si belgah deket mujizat-mujizat janah melalingken, mula mungkin, kalak i tekhpilih. 25 Pedateken mo, Aku nggo mendokken mendahi kona simakden. 26 Nggo, mela kalak i mendokken mendahi kona, 'tengen, Ia lot i padang belantakha,' ulang laus mi hadoi, makhang 'tengen, Ia lot i bages kamakh i,' ulang pekhcayai. 27 Kumekhnaken, dos bage pelian si mbicakh i timur deket mekhsinakh so mi barat, bagi mang pe pekikhoh dukak jehma naing tekhjadi. 28 I bekas si lot bangke, isi mo manuk-manuk nasar i naing mekhebak.'' 29 ''Nggo, kesa masa pendekhitaen i, 'Matahakhi naing i bainken gelap, deket bulan otang ne memekheken cuhaya, Bintang-Bintang naing mekhdabuhen i langit nai, deket kuasa-kuasa i langit naing i gocangken.' Yesaya 13:10; 34:4 30 Nai, tanda dukak ni jehma naing tekhidah i langit deket suku-suku i bumi naing mekhbonek ate. kalak i naing mengidah dukak jehma khoh bages hembun-hembun i alangit, baken kuasa deket kemuliaen si belgah. 31 Deket, Ia naing menukhuk malekat-malekat-Na baken sora tkhompet si gang, deket kalak i naing ki pepulungken umat sini pilih-Na i empat penjukhu bumi , i ujung langit si sada nai mi ujungna si debanken i. 32 Bagendakhi, pelajakhimo pekhumpamaen i batang khabung nggo kesa rantingna gabe moh deket bulug-bulungna mekhtunas, kona memetoh musim gakha nggo jolmit. 33 Bagi mang pe ngo kesa kona idah kakhina i, kona memetoh nata Ia ngo jolmit ,i jolo pentu. 34 Situhun na, Aku mendokken mendahi kona kekhna penekhus en otang ning melewati soh kahina en tekhjadi. 35 Langit deket bumi naing mbalang, tapi fikhman-fikhman-Ku otang ning balang .'' (Waktu pekikhoh Dukak Jehma). 36 ''Tapi, tekhsenget akhi deket waktuna, otang lot sada poda memetoh malekat-malekat i sukhga pe otang, Si Dukak pe otang, tapi si bapa kesa. 37 Dos bage si tekhjadi pas zaman Nuh, bagi mang mo pekikhoh Dukak jehma naing tekhjadi. 38 Kumekhna i, dos bage wakhi-wakhi semakden lae belgah, kalak i mangan deket menum, kawin,deket i kawini, soh mi akhi Nuh masuk mi bages bongki bahtra. 39 deket, kalak i otang mengantusi soh lae si mbelgah khoh deket kibalangken kalak i kakhina; bagi mang pe pekikhoh Dukak jehma ning tekhjadi. 40 Nggo kesa i, lot dua kalak i juma; si sada i naing ki buat deket si sada naing i tadingken. 41 Dua dabekhu naing menggiling i batu pengilingen i, sada ning ki buat deket si sada naing i tadingken. 42 Kekhna i, mekhjaga-jaga mo kekhna kona otang itoh i akhi kade Tuhanmu naing khoh. 43 Tapi, betohkomo enda kekhna ukum tuan sapo nggo memetoh dahakhi, i waktu bekhngin, si penako naing khoh, ia naing mekhjaga-jaga deket otang ki belli sapona kena khumpakken. 44 Kumekhna idi,kona pe khaus siap sedia kekhna dukak jehma khoh i waktu kona otang memetoh. (Hamba si Setia deket Hamba si Jahat). 45 ''Bakhu, ise mo hamba si setia deket patasna, si tuan i mengangkat kakhina sapo na lako memekhe kalak i panganen i waktu si pas? 46 I pasu-pasu mo hamba i, pas tuan na khoh, tuan na idi ki dapet ia sindekhang kekhejo bagidi mang pe. 47 Situhunna, Aku mendokken mendahi kona kekhna tuan i naing ki angkat hambana ni kumekhnaken kakhina alakna. 48 Nai, ukum hamba si njahat i mendokken ibages atena, 'Tuanku ki sondati khoh,' 49 Bakhu ia mulai ki tenjui hamba-hamba si debanken ni, bakhu mangan bakken manum khebak deket si tenggen; 50 tuan i hamba idi naing khoh i wakhi pas ia otang ki hakhepken deket pas waktu si otang ia betoh, 51 deket naing menadingken-Sa, deket ki bainken ia khebak-khebak kalak-kalak munapik. I bekas idi, naing lot tangisen deket kumekhatak epen. (Simekhbaju si moto deket si Bijak) 1"Kumerhna kekhajaen sorga, naing iumpamaken bage sepuluh simekhbaju, simekhembah lampu-lampuna, deket laus lako pejumpa mampule dahuli. 2 lima kalak i, kalak moto deket lima sideban kalak bijak. 3 sementakha kalak moto i mekhembah lampu-lampuna tapi otang ket minakna. 4tapi kalak bijak i kiembah minak ibas goci-goci kedeb khebakken bak lampu-lampu kalak idi 5 bagendakhi waktu mampule dahuli idi kitunda pekikhohna, kalak i khatana tinunduh ket medem. 6 waktu tengah bekhngin, lot sokha mampule dahuli khoh! keluakh mo sambut mo Ia. 7 nai khatana, simekhbaju i nget ket kipemende lampu-lampu kalak idi. ket, simoto meckhok be mendahi si bijak ' 8 Bekhekenmo cituk minak ndenei, kehrna lampu nami neggo naing mentep. 9 tapi sibijak i kijawab, otang-otang cukup benami. laus mo kona be peda minak tokhor mo mi kona sendikhi. 10 ketika kalak i laus kitokhor, mampule dahuli i, khor ket kalak i enggo sipa bengket khatana bengket mibekas pesta idi pentu pe itutup. 11enggo kesa i khoh nola mo simekhbaju sidebanna deket meckhok, tuan-tuan buka lebe kami.' 12 Tapi Ia kijawab situhuna Aku meckhok mendahi kona otang kutandai kona. 13 kehrna na idi, mekhjaga-jagamo kona, otang ibetoh kona wakhi deket waktu Tuhan (Pekhumpamaen tekhenget telu Pelayan). 14 Kerhna kehajaen Sorga dos bage sekalak jehma si lako laus mi luakh negkhi. 15 si kitenggo budak-budakna ket kibhreken bagienna mendahi kalak i, mendahi hada kalak ia kibekhekken 5 talenta, mendahi sideban ia memehe 2 talenta deket be sideban 1 talenta masing-masing sesuai mi kemampuenna, bakhu ia laus. 16 jehma sikijalo 5 talenta, ia mentekh tekhus laus kt kidalanken si 5 talenta i, nai ia enggo kihasilken 5 talenta nai 17 deket bagi mang jehma sikijalo 2 talenta, ia kihasilken 2 talenta nai mang. 18 tapi jehma si kijalo 1 talenta, ia laus lako ki kurhak lobang itanoh ket lako kiboniken kepeng tuana idi 19 Otangndekah ne, enggo keca Tuan budak-budak i khoh deket memaing pekhetongen khebak kalak idi. 20Jehma sikijalo 5 talenta i, enggo ia khoh deket mekhembah 5 talenta nai, idokkena Tuan kona kibekhekken 5 talenta mendahi aku tengenmo aku enggo bekhasil 5 talenta nai. 21 Tuanna idi mechok mendahisa mende kalon budak simende deket siburju ket setia. kona setia ibas hal-hal sikedeb, aku naing mengangkat kona ibas mbue hal, masukmo ibas sukacita tuanmu.' 22 ket jehma si menjalo 2 talenta ia pe khoh mendahi kona ket ia meckhok, tuan kona kisehahken 2 talenta mendahi aku, tengenmo aku enggo menghasilken 2 talenta nai. 23. Tuanna kijawab mende kalon hamba simende, kona enggo setia ibas hal-hal sikedeb, aku naing mengangkat kona ibas mbue hal, masuk mo ibas mehrsampang ate tuanmuj idi 24 nai sikijalo 1 talenta i, menghadep ket meckhoken, Tuan aku memetoh, kona mo sikejamna kalon, i pekhani kona si otang isuan kona, ket ipepulung siotang osuan kona kin. 25 kehna nidi, aku mbiarh ket laus kiboniken 1 talenta ibas tanoh. tengen, kona sidasa kade simahan lakmuj." 26 Nai, Tuhan kijawab ket mecekhok mendahisa, kona hamba sijahat ket simalas kona memetoh bahwa aku kipekhani, ibas bekas siotang kusuan ket kipepulung i bekas siotang kusuan benih. 27 kehna nidi, seharusna kona harus kisimpan kepeng i, mi bank, ni enggo kesa aku khoh, aku ning menjalo deket dengan bungana. 28 buamo 1 talenta bana nai ket behekken mendahi sidasa 10 talenta idi. 29 kerhna setiap jehma sidasa naing ibehre dengo, ia akan kelimpahen, tapi be jehma siotang lot bana, bahken kade si lot bana naing ibuat. 30 Ambongken mo budak siotang mekhgunaen, mi bas gelap deket sigelapna kalohon, ibekas idimo naing lot tangis ket epen retak (Penghakimen bai Anak Jehmanai). 31" waktu anak jehma khoh ibagasen kesangapen-Na, Malaikat-malaikat khebak Ia ket Ia naing kundul i bekas kesangapen-Na. 32Khatana bangsa naing ipepulung i jolo-Na, ket Ia naing kipejae kalak idi, bage gembala kipisahken domba bas kambing-kambing nai. 33 Nai Ia maing bekas domba-domba i, ketan kamuhen-Na 34 nai Raja ning meckhok mendahi kalk idi, i ketan kamuhen-Na, khoh mo ko naing ibehrkati Bapangku, warisimo kerajaen sienggo isediaken bamu ibas awal dunia. 35 kehna mula mlehe Aku kona memehe Aku mangan , waktu aku muas kona memehe Aku menum, Aku kalak sideban kona kiundang Aku masuk. 36 waktu aku kilanjang, kona kipakeken paken bangku, waktu Aku sakit kona kiobati Aku, waktu Aku kuhungen kona khoh mendahi Aku. 37 nai, jehma-jehma sibenarh i, menjawab, Tuhan dahari kami menengen kona lapakh ket memehek-Mu mangan, ket muas kami behek kona menum? 38 Dahari kami menengen ko-Na hada kalak jehma siasing ket kiundang kona masuk ato kilanjang kami kipakeken paken? 39dahari kami menegnen kona sakit, ket i penjakha, nai kami khoh mendahi ko-Na. 40 Raja i kijawab, ' Aku kidoken situhuna taba kona, kune kona mendokken situhuna bamu, kune kona kilakuken be senina-senina-Ku sikedeb en, kona enggo kialoken bang-Ku 41 engo kesai, Ia naing menchok nola mang mendahi kalak idi, kambirang-Na lausmoko ijolongk-Ku nai, kona sitekhkutuk ket mibagas api sinjolang sienggo isiapken be setan ket malaikat-malaikatn a. 42 kehna Aku mlehe otang ibehek kona Aku mangan, ket ketika Aku muas otang obehek kona Aku menum, 43 Aku jehma sideban, kona pa otang kiundang Aku masuk: ketika kilanjang otang ibehek kona Aku paken, waktu Aku sakit, ket Ipenjahka Otang itengen kona Aku 44 Nai kalak idi pe kijawab. Tuhan dahari kami menegen ko-Na, mlehe ato muas, atau sekaslak asing, ato sakit, ato kolanjang , ato ipenjakha ket otang kilayani Mu? 45 kehnainidi, Ia kijawab " Aku menckhoken situhuna mendahi kona, kune asa otang kona kibaing mendahi sikedepna kalon, kona pe otang kibaing ma mendahi Aku. 46 nai kalak idi, naing laus mi penghukumen sikekal, tapi jehma-jehma sibenarh masuk mibekas kenggeluhen sidekah nidekahna
( Niat lako ki bunuh Isa ) 1 enggo kesa Isa kisiapken khatana pekhcekhok-pekhcekhok enda, Ia kikhana medahi pengekut-pengekut-Na, 2 " betoh kona ma ngo mella dua wakhi nai paskah tiba, janah Anak jelma naing i bkheken lako i salibken." 3 bakhu, pakha imam kepala janah tua-tua bangsa i pepulungken khatana i istana imam mbelen, si mekhgelakh Kayafas. 4 janah, kalak i mekhpekat lako ki tangkup Isa deket kitipu daya lako ki pateken Ia. 5 tapi kalak i mendoken, " ulang mo sindekah pekhayaan asa ulang lot kekhusuhen i antakha jelma ntekhem. ( Isa i minaki hada kalak dabekhu ) 6 genden, sindekhang Isa mekhbekas Betania, i hapo Simon si Kusta, 7 hada kalak dabekhu khoh mendahi Isa dekert hada botol guci pualam kedek merisi minak hakhum si mekhhakhga kelek, bakhu dabekhu i kiokheken mi babo takal Isa pas lagi dogok mangan. 8 enggo kesa pengekut-pengekut mengidahsa, kalak i hangaten janah mendoken, "bakune pekhkekhina enda? 9 kumekhna, mina si hakhum i boi i dea mahal janah i bekheken mendahiken si mpekhsuk." 10 enca, Isa, mengantusi hal enda, mekhcekhok mendahi kalak i, " kasa kona kisusahken dabekhu enda? kumekhnaken, ia memainken pengilako mende i babo-Ku. 11 kumekhna, kona nekhus lot kalak-kalak mpekhsuk khebak kona, tapi kona otang naing nekhus sidasa Aku. 12 enggo kessa dabekhu ki sikhamken minak hakhum mi daging-Ku, ia memahanken lako mengsidungken kubukhen-Ku. 13 Aku mendoken si tuhuna mendahi kona mella i dike sambin Injil enda i kabakhken i khatana dunia, kade si enggo i bainken dabekhu idi naing i cekhoken mang bage mentkhengeti akan ia." ( Niat lako ki akalken Isa ) 14 enggo kessa, hada ibas dua belas pengekut, si mekhgelakh Yudas Iskariot, laus mendahi imam-imam kepala, 15 janah mendoken, " kade i bkhek ko bangku mella ku behekken Ia bamu?" janah, kalaki menetapken 30 keping perak lako bana. 16 janah, sejak idi, ia menulusi kesempaten mende lako ki sekhahken Isa. ( Panganen Paskah ) 17 genden, i wakhi pekhlebe i khoti otang mekhagi, pakha pengekut khoh mendahi Isa janah mengkuso, "i dike Kona pot kami siapken panganen paskah Bamu?" 18 Isa ki aloi, "mbengket mo mi kota, mendahi hada kalak, janah doken mendahi Ia, 'Gukhu mendoken, "waktu-Ku enggo njolmit. Aku naing mekhayaken ppaskah i hapomu khebak pengekut-pengekut-Ku." 19 pakha pengekut memainken bage Isa enggo tenahken mendahi kalak idi, janah kisiapken paskah idi. 20 genden, nggo kessa naing bekhngin, Isa dogok mangan khebaken deket si dua belas pengekut. 21 janah, sindekhang kalak i mangan, Ia mecekhok, "Aku mendoken si tuhuna mendahi kona bahwa hada i ke nai naing kihianati Aku." 22 kalak idi mekhbonek kelek janah masing-masing kalak i mulai mecekhok mendahi Ia, " kenahken, otang aku, Tuhan?" 23 janah, Ia mengaloi, "Ia, si ki celupken tangan na mi bages mangkuk khebakken Aku, ia mo si naing ki hianati Aku. 24 Anak jelma naing laus bage si tekhtulis tekhsenget Ia. tapi celaka mo kalak idi, si kumekhna Anak jelma i hianati! naing lebih mende mendahi kalak i molo ia otang nung i tubuhken." 25 bakhu Yudas, si naing membkhekken Isa, mecekhok mendahi Ia, "paasti otang aku, Rabi?" Isa mecekhok mendahisa, " kona enggo mendoken." (mentekhengeti lako tubuh deket Daroh Kristus ) 26 enggo kessa kalak i mangan, Isa kibuat khoti. janah, enggo kesa i sodipken, Isa ki tebik-tebikken janah memekhekken mendahi pakha pengekut janah mendoken, "amet mo janah pangan mo, en mo daging-Ku." 27bakhu, IA mengamet cawan, mendoken lias ate, janah memekhekken mendahi kalak i, i doken-Na mo, "kona khatana, enum mo bana nai. 28 kumekhna, enda imo dakhoh-Ku, dakhoh pekhjanjien, si i okheken lako jelma ntekhem lako pengampunen dosa-dosa. 29 Aku mendoken mendahi kona bahwa Aku otang naing mengenum hasil batang anggur enda, bagendakhi soh wakhi idi, nggo kessa Aku mengenum anggur si bakhu khebaken kona i bages kekhajaen Bapa-Ku." 30 enggo kessa ki laguken hada pujien, kalak i laus mi deleng Zaitun. ( Petrus lako mempekhsomadaken Isa) 31 bakhu Isa mendoken mendahi pengekut-pengekut-Na, "kona khatana naing tekhalang kumekhnaken Aku mbekhngin enda. kumekhnaken lot tekhtulis, 'Aku naing menggibal gembala, deket bikhi-bikhi i naing mekhsikhang-sikhangen. 32 tapi ukum, enggo kessa Aku keke, Aku naing menjoloi kona mi Galilea." 33 Petrus mecekhok, beli pe khatana tekhhalang kumekhna Kona, aku otang naing nung tekhhalang." 34 nina Isa mendahisa, "Aku mendoken si tuhuna mendahi kona bahwa i mbekhngin en, sindekhang makden manuk tekhkekuak, kona naing kipekhsomada Aku tellu kali." 35 Petrus mendoken mendahi Isa, "beli pe aku harus mate khebak kona, aku otang naing kipekhsomada Kona!" khatana pengekut si deban pe mendoken hal si dos. (Isa Mekhdoa I Getsemani) 36 Nggo kesa ISA khebak deket pengikut-pengikutna ibekas si mekhglah Getsemani Ia mechok mendahiken pengikut-pengekutna "dogok mo isen, tekhus aku mi hadenang lako mekhdoa." 37 Ia kiembah embah Petrus bak dua dukak Zebedeus imbangna, tekhus ia sedih dekket mercio ate. 38 nggo kesa, ia mecekhok mendahi kalak i, ate-Ku sedih kalon, deket bage mate ku akap khasana. Tading moko isen dekket tong moko mekhjaga-jaga rebak-Ku." 39 Nca, ia cituk mendaoh, tekhus sujud deket awe-Na kicium tanoh janah mekhdoa,cekhok-Na, "Bapa-Ku, mella tuhu,belli mo cawan en laus bang-Ku nai. Tapi, ulang bage si ku kehendaki, melainken kehendak-Mu ngo." 40 nggo kesa, Ia khoh mendahi pengekut-pengekut-Na janah mengidah kalak i senderang medem. bakhu Ia mecekhok taba Petrus, "jadi, otang kona sanggup mekhjaga-jaga rebak Aku sedekah hada jam? 41 mekhjaga-jaga janah mekhdoa asa kona otang ndabuh mi bages pencobaan. Tendi memang mekhpenguei tapi daging lemah." 42 Isa balik laus pedua kaliken janah mekhdoa, cekhok-Na, "Bala-Ku, mella en otang bisa siap mella aku otang ki enum, kehendak-Mu mo ngo si lako simasa." 43 sekali nai, Ia khoh janah mengidah kalak medem kumekhna mata kalak i tekhasa mbotong. 44 kekhnai, Ia menadingken kalak i, janah laus Ia balik, bakhu mekhdoa petelu kaliken, mendokken khana-khana sidos. 45 Bakhu Isa balik mendahi pengekut-pengekut-Na janah mecekhok, "medem moke bagendari janah mentadi moke. Tingin, waktu nggo makin jolmit dekket dukak jehma i behekken mi tangan kalak si mekhdosa. 46 Ndungo mo, eta ke laus. Tingin, kalak si naing kibehekken aku nggo jolmit. (Penangkupen Isa) 47 Sendekhang Isa mecekhok, Yudas, hada kalak i dua belas pengekut i khoh. Khebak-khebak deket Ia, kumpulen jehma, mbue mekhembah pedang deket pentungen, bai imam-imam kepala deket tua-tua bangsa idi. 48 Bagen ndakhi, ia si memereken Isa memere kalak i tanda, nina, " ise si ku anggoh imo Ia, tangkup mo Ia." 49 Yudas langsung menjolmiti Isa janah mendokken, "Salam, Rabi!" Janah, Yudas kisanggoh-Ia. 50 Isa mendokken mendahi ia, "Dengan, bainkenmo maksud pekhkhihoh mu."Bakhu jehma mbue i menjolmiti, kigampakhken tangan taba Isa, janah menangkup Ia. 51 Janah, tingin, hada kalak si khebak Isa mendoroken tanganna, itakhik pedangna, janah isekhang hamba imam si mbue i, janah ipenggel copingna. 52 bakhu, Isa mendokken tabasa, "Balikken pedangmi mi bekasna, kumekhna kakhina si kipakke pedang naing mate ibaing pedang. 53 Atau, idok kona otang aku bisa mengido mendahi Bapa-Ku, janah Ia, bagendakhi pe, naing memekhe lebih dua belas pasukan malaikat taba-Ku? 54 Tapi, bakune nahan Kitab Suci naing igenapi simendokken kumekhna hakhus tekhjadi bagidi? 55 Ikatika i, Isa mecekhok mendahi jehma mbue idi, "Atah bage kilawan pekhampok kona keluakh dekket pedang bak pentungen lako menangkup Aku? Setiap wakhi, Aku kundul mengajar i Bait Allah janah kona otang menangkup Aku. 56 Tapi, kakhina enda tekhjadi asa kitab-kitab para nabi igenapi." Bakhu, kakhina pengekut menadingken-Ia janah kilakhiken dikhi. (Pemimpin Yahudi Menghakimi Isa) 57 Kalak i si kitangkup Isa iembah-Ia mendahi Kayafas, si imam mbelgah, bekas pakha ahli-ahli Taukhat deket pakha tua-tua khebak mekhpulung. 58 Bakhu, Petrus mengekuti Isa i kedaohen nai soh mi kasean hapo iman mbelgah. Janah, Petrus mbengket, kundul khebak pakha pengawal lako meningin kesudahenna. 59 Bagendakh, Pakha iman kepala deket kakhina Sanhedrin menulusi kesaksian palsu mendahi Isa asa dapet menghukum mate Ia. 60 Kumekhna idi kalak i otang boi mendapet bakhang pe dom saksi menuai sikhoh. enggo kesa i lot dua kalak tekhidah. 61 deket mendoken, " kalak en mendoken,' Aku sanggup kikhumpaken bait Allah deket ki dungoi ibgas telu akhi. 62 enggo kesa i, imam mbelen cendekh deket mendoken mendahi Isa," otang pana lot pengalo? kade si kalak-kalak en saksiken mendahi-Kona?" 63 Nai, isa ning sip. deket, mendoken mendahi isa,:" Aku ki sumpahi kona Allah si geluh asa kona mnedoken bana kami, tuhu ngo ko Masies Anajk Allah?" 64 Isa mendoken mendahi-Sa, "kona nggo mendoken sendikhi. nggo i aku mendoken ba-Mu kumekhna i wakhi sadakhen nai kona naing mengidah anak jelma dogok i tengah kamuhen simekhkuasa, deket khoh i khemang-khemang i langit ." 65 nggo kesa i, Iman si belgah ki khebaken pakenna deket mendoken, " Ia nggo ki sumpahi! ato pekhluden ngo saksi? tengen, begendakhi kona memeggesumpah-Na . 66 kune menukhut mu?" kalak pemimpin Yahudi i mengaloi,"Ia pantas i hukum mate." 67 nggo kesa i, kalak ki cedukhi abe-Na deket ki tenju-Na deket, si deban ki pakhapi-Na 68 kalak i mendoken, " doken mo mendahi kami hoi Al-Masih ; ise ngo si ki tenju kona?" ( Petkhus Otang Mengakui Ise) 69, Bagendakhi, petkhus dogok i luakh kasean deket sada kalak pelayan dabekhu khoh mendahi sa deket mendoken," kona pe khebak deket Isa kalak Galile idi." 70 Nai, petkhus ki pekhso i jolo kalak i kakhina, doken na Aku otang kitoh kade si kona cekhoken. 71 enggo kesa Petkhus keluakh i pentu gekhbang nai, pelayan dabekhu si deban mengidah ia deket mendoken mendahi kalak-kalaksi lot i sadoi, kalak en khebak-khebak deket Isa i Nazaret idi." 72 Deket, sekali nai petkhus ki pekhkosa sa deket sumpa," Aku otang menandai kalak i." 73 otang dekah i, kalak-kalak si cendekh menjolmiti petkhus deket mendoken, "pasti kona pe salah sada i kalak i nai kekhna logat mu memaing kona jelas." 74 nggo kesa i, petkhus mulsi mengutuk deket mekhsumpah, i ddokenna, 'Aku otang menandai kalak idi. deket, tiba-tiba manu jantan tekhkuak . 75 Deket, petkhus tekhenget lako pendoken Isa, "sindekhang manuk jantan tekhkuak, kona lako mepekhso Aku telu kali."nggo kesa i, petrus keluakh deket tangis deket sedih lakon. (Isa I Hadepen Gubekhenukh Pilatus) 1 Bagendari, nggo kesa dapet cegen, karina iman kepala deket tua-tua bangsa i khasken mengamet keputusen mengenai Isa lako menghukum mate Ia. 2 janah, i eket kalak imo Isa, janah i embah lako menyekhahken Ia taba Gubernur pilatus. (Yudas Mendeles) 3 nggo kesa Yudas, si kisekhaken Isa, mengidah kumerna Isa i dabuhi hukumen, menesal mo iakap janah i baliken mo 30 keping pekhak taba iman-iman kepala deket pakha tua-tua, 4 I doken, Aku nggo mekhdosa kumekhna memekheken dakhoh si otang mekhsala. tapi kalak i mendoken, "kade ukhusen mendahi kami? ukhusan mu ngo i!" 5 janah, i ambongken Yudas mo keping-keping pekhak i bages bait Allah bakhu i tadingken mo. nggo, laus mo ia janah i gantung dikhina. 6 tapi, i amet iman-iman kepala imo keping-keping pekhak i janah i doken, otang i benarken lako menimpa i bagas pekhbendahakhaan kumekhna en imo hakhga dakhoh 7 kekhna i, kalak i khasaken mengamet keputusen deket kepeng i, i tokokh kalak imo tanoh tukang belanga lako bekas pekhkubukhen taba kalak-kalak asing. 8 kumekhna imo, soh bagen ndakhi tanoh i doken tanoh dakhoh. 9 Kumekhna i, genap mo kade si i doken Nabi Yeremia: " Nggo kesa i, kalak i mengamet 30 keping pekhak. imo hakhga taba dikhi-Na si enggo i taksikhken kalak iskhael. 10 Kalak memaing 30 keping pekhak lako menokokh tanoh tukang belanga, bage si enggo i pekhintahken Tuhan tabaku." (Isa Deket Gubekhnukh Pilatus) 11 Bagendakhi, Isa cender i hadapen Gubekhnukh janah Gubekhnukh mengkuso taba-Sa, si tuhu ngo kona khaja Yahudi? ialoi Yesus, Ue, bage si doken kona 12 Tapi, enggokesa ia i tuduh kalak imam-imam kepala deket pakha tua-tua, ia otang mengaloi bakhang kade pe. 13 Enggo kesa i, Pilatus mendoken taba-Na, otang ngo i begeken kona kikhina si i tukasken kalak idi mendahi kona?" 14 Tapi,Isa otang mengaloi pilatus, janah sada tuduhen poda gabe hekhan kalon ngo gubekhnukh i. (Pilatus Sondat kipaluah Isa) 15 Bagendakhi, nggo kesa i hakhi khaya, Gubekhnukh biasana ki paluah mi jelma mbue,sada kalak tahanen si i kelemoken kalak idi. 16 i ketika i, lot be kalak idi sada kalak tahanen si kena tandai si mekhgelakh Bakhabas. 17 nggo kesa jelma mbue mekhpulung, i kuso Pilatus taba kalak ," ise si potna kona kupeluah ke,si Bakhabas ato Isa, si mekhgelakh Al Masih? 18 kumekhna , pilatus memetoh kumekhna iri, kalak idi memekheken Isa tabasa. 19 Sindekhang pilatus dogok i bangku pengadilen,jabuna memekhe tenah tabasa,"otang ndorok bakhang kade i bain ko mendahi jelmasi tuhu i. kumekhna,aku nggo mendekhitakalon akhea i bagas nipi kumekhna Ia." 20 Tapi , imam-iman kepala deket pekha tua-tua ki petuhuken jelma mbue i lako mengido Bakhabas janah ki bunuh Isa. 21 Gubekhnukh mengkusoi taba kalak i, siapaina antakha kalak si dua i si i kelemoken kona lako kupeluah taba kona? janah, kalak i mendoken si Bakhabas 22 Pilatus mendoken mendahi kalak i, ukum bagi, kade ngo sinaing kubahanken mendahi Isa, si mekhgelakh Al Masih kalak i kakhina mendoken, " silangken Ia!" 23 Janah, pilatus mengkuso. kasa bagidi? memang kejahaten kade ngo nggo ia?" kumekhna i, nggo kalon mo kalak i mekhsukhak , " Salibken Dia!" 24 nggo kesa i idah pilatus kade poda bisa i siapken, janah mekhcekhoken nola mo naing tekhjadi, ia mengamet lae janah i bokhih tanganna i jolo jelma mbue i janah i doken," Aku otang mekhmasalah kumekhna dakhoh jelma en. ukhusen mu ngo i!" 25 janah, kakhina jelma i mengaloi,"Dakhoh -Na lot kumekhna kami deket dukak-dukak kam! 26 bakhu, i peluah pilatus Bekhabas taba kalak i janah nggo kesa ki libasi Isa, Pilatus memekheken ia lako i sabibken. ( Tentara Pilatus Mengkhehei-khehei Isa) 27 Bakhu, pakha tentakha gubekhnukh mekhembah Isa mi bekas istana gubekhnukh deket ki pepalung kakhina pasuken khomawi mengkekelengi Ia. 28 kalak i menggoi paken Isa janah memakeken jubah ungu mendahi-Sa. 29 janah, nggo kesa i bayu sada mahkota mekhdokhi khebak-khebaken i pakeken kalak imo takal Isa , sada batang buluh i tangan kamuhen-Na , janah mekhsujud i hadapen-Na, deket mekhehei Ia, doken kalak i, "Salam, Khaja kalal Yahudi!" 30 I cedukhi kalak-Ia, i buat buluh i,bakhu i hampoken mi takal-Na 31 nggo kesa kalak i mengkhehei Ia, i agoi kalak i mo jubah ungu i daging Isa nai janah i pakeken kalak imo paken-Na sendikhi, janaj mekhembah ia laus lako ki silangken-Ia . ( Isa Isilangken) 32 nggo kesa kalak tentakha i keluakh, kalak i menimbaki sada kalak daholi i kikhene nai si mekhgelakh Simon.Kalak i memaksa Simon lako mekhembah silang Isa. 33 janah, nggo kesa kalak i soh i sada bekas si mekhgelakh Golgata, si bekhakhti "bekas tengkokhak ", 34 kalak i memekhe -Ia anggukh lako i enum si i campukh deket pugu, janah nggo kesa i akapi, ia otang geut ne mengenum sa. 35 nggo kesa kalak menyilangken Isa, kalak i membagi-bagi paken -Na i antakha kalak i deket mengambongken undi. 36 bakhu, dogok kalak i janah menjagai-Ia i hendi. 37 janah, i babo takal-Na kalak memaing tuduhen mendahi-Ia. ( Enmo Isa, Khaja Kalak Yahudi) 38 i katika i, lot ngo dua kalak si jahat si isilangken khebaken deket Isa. sada tan kamuhen janah sada nai i kambikhang. 39 Janah jelma-jelma simekhlewaten i menumpahi Ia ninginna kipeteldeng-teldengken takal. 40 deket i doken, " kona sinaing ku khumpaken Bait Allah janah balik i bangun i bagas telu ari, selamatken mo dikhi-Mu sendiri! ukum kona anak Allah, tukhun mo kona i silang i nai! 41 Bagima deket imam-imam kepala, khebak ahli-ahli taukhat, deket pakha tua-tua mengkhehei Isa,i doken kalak i, 42 Ia kiselamatken jelma sideban, tapi Ia otang bisa kiselamatken Diri-Na sendikh i. ukum tuhu ngo ia khaja Iskhael, belli mo ia tekhun i silang i nai bagendakhi janah gabe pekhcaya mo kita mendahi-Ia. 43 Ia pekhcaya mendahi Allah, kumekhna i belli mo Allah ki selamatken_Ia bagendakhi, ukum Allah ki kelempoken-Ia kumekhna Ia sendikhi ngo mendoken' Aku mo Anak Allah." 44 Jelma pekhsoda si isalibken khebak bak Ia ipe mengkhehei_Ia. (Kemeten Isa) 45 Bagendakhi, i jam enam nai, gelap mo kakhina tanph idi, soh mi jam sibah 46 kikha-kikha, i jam sibah, Isa mekhsukhak mekhdengan sokha gang, nina-Mo" Eli, Eli, i lama sabakhtani?si mekhlapaten,Allah-Ku Allah kasa i tadingken kona Aku?" 47 Janah, piga-piga kalak si cendekh sadenang i enggo kesa i dengkoh i, kalak i mendoken, "jelma en ndekhang menenggoi Elia." 48 Sempusta hada i antakha kalak i mekhlojang, janah mengamet bunga karang , i basahi bak anggur macam.janah i eketken i batang buluh, bakhu ibekheken mendahi Isa lako i enu. 49 Tapi, sideban mendoken , " Eta kita tingin, tah roh mang Elia lako kiselamatken-Ia." 50 Janah, Isa mesukhak hada kali nai mekhdengan sohka nganglako memekheken tendi-Na 51 janah, tingin, tirai i bagas bait Allah mekhibak menjadi dua i, babonai soh mi tekhuh, janah bumi mekhgocang, deket batu-batu mekhbelah. 52 kubukh-kubukhen mekhbuka,janah mbue daging jelma-jelma suci si enggo ki kekeken. 53 Janah, enggo kesa keluakh i kubukh-kubukhen nai, enggo kesa pekhkeken Isa, kalak imbengket mi kota suci janah ki pecidahken dikhi-Na mendahi jelma mbue. 54 Bagendakhi, kepala pasuken, janah kalak i si khebak deket deket ia menjagai Isa, enggo kesa mengidah lenukh i deket kakhina si tekhjadi i, gabe mbiakh kalon kalak i janah mendoken,"Tuhu, Ia idi mo anak Allah! 55 I sadenang ,lot mbue dabekhu si mengidah i keduaken nai, si mengekuti Isa i Galileanai lako kilayani Ia. 56 i antakhakalak i lot ngo maria magdalen,maria cecek Yakobus deket Yusuf,bagima deket cecek anak-anaksi Zabedus. (Yesus Dikubukhken) 57 Enggo kesa wakhi naing bekhngi, khoh mo hada kalak si beak i Akhimaten simergelakh Yusuf, si enggo ma jadi pengekut Isa 58 Ia laus mendahi Pilatus janah mengido daging Isa. janah, pilatus menukhuh asa daging Isa i bekheken taba Yusuf. 59 Janah, Yusuf mengamet daging Isa, janah i bungkus mo mayat Isa, bak kain si mbekhsih. 60 Janah, igaleken mo ia i bagas kubukhen si khembakhu, alikna sendikhi, si enggo i kukhak i bukit batu.baru,i golingken Yusuf mo hada batu mbelgah mi kubukhen idi janah laus. 61 Janah, isadenang, llot maria Magdalena deket Maria sideban ndekhang dogok i jilo kubukhen idi. (kubukh Isa i Jaga) 62 I akhi si naing khoh, imo akhi si enggo i siapken lako Sabat, iman-iman kepala janah kalak-kalak Fakhisi i pepulungken mi jolo pilatus. 63 Kalak i mendoken, "Tuan, kami enget ukum enggokesa simekhbual idi geluh den,Ia nung mendoken nggo kesa telu akhi, Aku naing keke den.' 64 Kumekhna idi, sukhuh asa kubukh idi i jaga soh akhi peteluken,molo pengekut-pengeku-Na mungkin khoh janah menangko-Na, bakhu i doken mendahi kalk mbue, 'Ia nggo keke i antakha kalak mate'janah,penipuan si tekhskhikh enda naing bukhuk kalohon ulang nai si pekhlebe." 65 pilatus mendoken mendahi kalak idi, "kona sidasa penjaga. laus, jaga mo si bakune si kona betoh." 66 bakhu, kalak i laus janah i amanken kubukhen idi khebak deket khagu penjaga, deket menyegal batu penutup kubukh. (Peristiwa pekeken Isa) 1Bagendkhi, sidung Sabat enggo kesa cegen wakhi, wakhi perhjolo minggu idi, Maria magdalena deket Maria si debanna laus lako menengen kubhuren idi. 2 nai, tengen, tekhjadimo lenuhk nderas, kehna Malaikat Tuhan turuh i sorganai, khoh janah menggolingken batu idi, bakhu kundul ibabona 3 awe na bage pelian janah pakenna mbetakh bage salju 4 kumekhna mbiakh taba sa, kalk si menjaga i menggikhgikh janah jai bage kalak-kalak mate. 5 bakhu, malaikat idi mendoken mendahi dabekhu-dabekhu idi, ulang mbiakh kumekhna ku betoh mella kona menulusi Isa si enggo i salibken i. 6 Ia otang lot bak henda kumekhna Ia enggo keke bagesini doken-Na. eta, tengen mo bekas-Na gale. 7 ndokh mo laus janah doken mo pegekut-pengekut-Na kumekhna Ia enggo keke i antakha kalak mate, janah tengen, Ia menjoloi kona mi Galilea. i hadenang, kona naing ki idah Ia. tengen mo, aku enggo mendoken i bamu. 8 bakhu, kalak i ndokh-ndokh menadingken kubukhen idi janah mbiakh deket mekhlolo ate kelek; janah lojang lako mendoken i mendahi pengekut-pengekut-Na. 9 bakhu, tengen, Isa menimbaki kalak i janah i doken, "Salam!" bakhu, kalak i Khoh mendahi Isa, menggelem nehe-Na, janah mekhsembah Ia. 10 bakhu, Isa mendoken bana kalak i, "ulang mbiakh; laus janah doken mo senina-senina-Ku lako laus mi Galilea, janah i sadenang, kalak i naing mengidah Aku. ( para penjaga kubukh i bayakh lako mekhbual ) 11 sindekhang kalak i laus, piga-piga penjaga laus mi kota janah mendoken imam-imam kepala tekhsenget kakhina si enggo masa. 12 janah, enggo kesa kalak idi i pekhpulungken khebakken pakha tua-tua. enggo kesa mekhpekat, bakhu kalak i memekheken mbue kepeng mendahi pakha penjaga idi, 13 janah mendoken, "doken mo, 'Pengekut-pengekut Isa khoh i bekhngin niakhi janah ki tangko Ia sindekhng kami medem.' 14 janah, mella hal enda tekhbege gubernur, kami naing kibain tok ia janah kibain otang kona khoga." 15 bakhu, i jalo kalak i mo kepeng idi janah i ula ken mo bage si enggo i ajakhken taba kalak idi; janah kata idi tekhsebakh den i antakha kalak Yahudi soh sedari en. ( Amanat Agung Isa ) 16 bakhu, si sebelas pengekut laus mi Galilea, mi deleng si enggo i tuduhken Isa mendahi kalak idi. 17 enggo kesa kalak idi mengidah Ia, kalak idi mekhsembah Ia. tapi, piga-piga kalak khoga. 18 bakhu, Isa khoh janah mendoken taba kalak i, khatana kuasa enggo i bekheken bang-Ku, i Sukhga nang pe i bumi. 19 kumekhna idi, laus mo janah mukhidken mo khatana bangsa, pekhidiken mo kalak idi i bagasen gelakh Bapa, Anak, janah tendi pekhbadia, 20 ajakhken mo kalak i lako menaati khatana si Aku pekhintahken bamu; janah tengen mo, Aku nuntuk khebak kona, bahken soh mi akhikh zaman."
(Isa Imo Tuhan Ibas Wakhi Sabat) 1 Sinderang idi, Isa mekhdalan ki lewati juma gandum bas wakhi sabat., kumekhna pengikut-pengikut-Na melehe nai kalak idi ki tubenai ki popik biji-biji gandum janah i pangan. 2 Kumekna naidi, kalak Farisi mengidasa, kalak si mecebokan bana itingin, pengikut-pengikut-Mu. mahan bahan kade si oda ibenarkan mahan bahan i bas wakhi sabat. 3 Kehna naidi, Isa mecehkok laba kalak idi, tah oda pekhnah ibaca kona si ulaken daud waktu ia kekhina pengikutNa melehe. 4 Bakune mo ia masule mi hapo Allah deket mangan Roti persembahan sioda boi ipetuhu sinaing ipangan. Bagi mang ngo kalak jehma-jehma si rebaksa idi kecuali mendahi imam. 5Barang pe mo ia oda pekhnah kona baca ibages Hukum Taurat kumekhna wakhi sabat para imam i ibagasen Allah ki langgar wakhi Sabat nai, otang ngo kalak idi salah? 6Kehna naidi Aku menddoken hamu kumekhna lot deng simbelenna imo Bait Allah si lot isenda 7Kehna naidi mula enggo memetoh artinya idi: 'Aku mermaseh ate deket otang persembahan kona oda ndorok di hukum kalak si oda mersalah. 8Kumekha, Anak Jelma idi mo Tuhan ibas wari Sabat. (Isa Ki Penjuahken Kalak i Akhi Sabat) 9 Enggo kesa bekhangkat i sadonang nai, soh mo Isa i sinagoge kalak i. 10 Tengen, lot hada kalak daholi lumpuh sekhap tanganna. Bakhu kalak i mengkuso taba kalak Isa, nina kalak i mo,"Tuhu ngo kenna benakhken lako ki penjuahken i akhi Sabat?" asa bisa kalak i lako menalahken Isa. 11 Janah, Ia mecekhok mi kalak i, "Ise jehma i antakha kona si lot hada bikhi-bikhi na, deket mula bikhi-bikhi i ndabuh mi luhung i wakhi Sabat, otang ia kibuat janah kenah i mengkeluakhkensa? 12 mahakhgaen ngo kellek jehma dakhi pada hada bikhi-bikhi! Kumekhna idi, i pekhtuhu ngo kalak mengulaken si mende i akhi." 13Enggo kessa mechekhok mo Isa,"mendahi kalak idi doroken mo tanganmu" jahna idi mendoroken tanganna doket ipejuah kekhina berge tangan si leban idi. 14Enggo kessa idi jehma-jehma Farisi kusisinai janah rebakken ki abi ia bakune ngo kalak i asa boi ki nyanja ia. (Isa Hamba Sini Pilih Allah). 15Enggo kessa, Isa memetoh enda menisi mo ia i sidinai janah mbue ki ekut kenja janah i pejuah mo kalak idi khasana. 16Janah ki pesenget kalak i asa atong ibettoh kalak idi idike Ia. 17Kehna idi lako menggapi kade sienggo idokken takhap Nabi Yesaya. 18Tingin mo, hambaKu si enggo kupilih sini kukelengi, si bana ukurku menguei Aku kenah memangken rohKu babo na janah ia kipekhtuhu keadilan bai bangsa-bangsa si deban. 19Ia, oda nggeit mengalo, marang pe mersurak oda lot sada kdak poda memege sohka na i dalan-dalan. 20Buluh si enggo mbahak oda mungki igelapken janah sumbu si enggu namg mentep. Otang i pateken sah ia menangken keadalian menang. 21Janah ibagasan gelarNa bangsa-bangsa lain asa mengkharap. (Kuasa sa rai Ibagas Ruh Allah) 22Ibas, nai lot sada kahak keselepen roh jahat. Sipetung deket sibisu boi mecekhok deket pengidah. 23Khalana kalak idi tekheran-kheran deket menghusu tuhu ngo ia anak Daud? 24Kumekha idi kalak-kalak Farisi memege kade sicekhokken kalak i kalak enda otang boy kpelaus ruh-ruh jahat mula otang deket Beelzebul peminpan ruh-ruh jahat. 25Isa memetoh kade pikiren kalak idi deket menchehck taba kalak setiap kekhajaan si terpecah-pecah mengaku dagingna sendiri, itadingken, janah setiap kuta merang pe sapo si terpecah melawansa dosa otang boi tahan. 26Nai mula setan kipelaus setan terpecah-pecah ia melawan dirina sidiri mula bagi bakune mo kekhayaen idi mekhtahan? 27 Janah, mula aku kipelaus ruh-ruh jahat bak Beelzebul, ise mo dengan durak-durakmu ki usir kalak i? kehna idi kalak kenah jadi hakimmu. 28 Kehkna idi, mula dekket ruh Allah aku kipelaus ruh-ruh jahat, kekhajaen Allah enggo mendahi kono. 29 Marang pe, bakune sada kalak boi masuk mi sapo si mergegoh janah mekhampok bakhang-bakhang na mula oda i eket kalak mergegoh i perjolo bakhu ia boi mekhampok sapo idi?. 30 Ise hambin si otang khebakken aku, menggalo aku. Dekket ise sambing si otang ki pepulung khebak bak Aku, mersikhang-sikhangen. 31 kekhna idi, aku mencekhok ken mendahi kona kumekhnaken tiap dosa dekket sumpah jekhma naing i ampuni, tapi sumpah i khuh nai otang i ampuni . 32 Dekket, ise sambing mencekhokken kade sambing si mengalo dukak Jekhma naing i ampuni, tapi ise sambing si mencekhok mengalo Khuh kudus otang naing i ampuni, baik sindekhang nen makhang pe masa is khoh.'' (Batang Kayu Itandai Ibuahnai) 33Muk mende batang kayu idi janah mende mang no buah idi mende, mula mendo batang kayu idi, buahna pe otang mango mende i kumekha batang kayu i tandai ibuahna nai. 34Kona, ketukhunen nipe simbue, bakune mo kona sinjahat mendokchen berita-berita mende? kumechna i ate na, babah kinara. 35Jehma mende manajahken berita-berita simende i ikebeakarna nai mende i janah jehma sinjahat managahkan hal-hal sinjahat i kebaken na si njahat. 36Kumekhna idi, Aku mencehoken bamu kumekhna idi setiap chetthde si sia-sia sini chehokked kalak-kalak i kenah mimpertanggung jawabken kessa i waktu penghumen idi. 37Kehna i pekchokkenmu janah ituhu janah kumekhna pencehoknu kona i hukum. 40 (Jehma Farisi deket Jehma Sipande Taurat Mengido Tanda) 38 Enggo kessa idi piga-piga kalak si pande Taurat deket Jehma Farisi menchok taba Isa gkhu kami naing menengen tanda bamu Nai. 39 Janah, Isa ki jawab deket mencehok taba kalak i si peneknus sinjahat deket kalak simelangkah julu medem en kituntut sada tanda janah oda kenah lot sada tanda si ibereken taba kalak i mula oda tanda nabi Yunus. 40Kehna bage Yunus si lot ibagasen ikan mbelen sedekah telu wakhi telu bekngin ibagas beltek bumi. 41Jehma-jehma Niniwe naing rebak-rebak cender deket penerus en enggo kessa wakhi pengkumen janah kenah ikumum ia, kumekhna kalak i mekhtobat enggo kessa memege khotbah Yunus janah tingin si lebih belgah ulangken Yunus si lot isenda. 42Ratu iselatan nai naing khebah-khebakken idi waktu wakhi, pengukumen deket naing mengkukum sa khoh i ujung bumi lako memegiken hikmat Salomo janah, tingin si lebih mbelgah dari pada Salomo i henda. (Bahaya Ibas Kekosongen Nai) 43Enggo kessa roh jahat i keluar ibagas jehma kpihen bekas-berah si oda mer lae lako menulus bekas mentodi tapi dapetsa. 44Bakhu ia mencekhok, 'Aku kenah balik ini hapoku bekas aku keluakh deket enggo kassa joh ia hapo idi kosong enggo isapu janah teratur membaki. 45Enggo kessa idi roh jahat idi laus janah merembah rebaksa i pitu roh sinjahat dakhi pada ia nai kalak i mengket janah tading i sada ndooh ketele meroha ibandingken daket buari. Bagimo mung ngo si naing terjadi deket penerud (Keluarga Isa si Situhuna) 46Sendehang i Isa menchchoc deng rebak jehma mbelang, tingin, inang deket senina-senina cendekh, luakh naing-naing put menchchok taba Ia. 47Sada kalak menckhok taba Ia tingin inang deketsanina-saninaMu cender i luar haing pot mencekhekok deket kona. 48Tapi, Isa ki jawab jehma si mendohken taba ia idi janah mencekhok ise ngo inangKu janah ise ng senina-seninaKu? 49Nai meluhukhusken tanganNa mi arah pengekut-pengekutNa Isa menckhehok, en mo iangKu deket senina-seninaKu!. 50 Kehna ise menjulukken kehendak Bapaku si i surga lanjo senina daholiKu deket senina daberu deket inangKu. (Umpama Tekhsenget Penabukh) 1 Si dakhi i, Isa keluakh i hapo nai janah dogok i biding dano. 2 Janah, jehma mbue mekhpulung khoh taba-Sa. Kekhna idi, naik mo Ia mi bongki bakhu kundul, janah jehma mbue i cendekh i biding dano. 3 Bakhu Ia mendokken dom khana mi kalak i i bas pekhumpaen, ni-Na mo, lot hada kalak penabukh laus lako menabukh, 4 Janah ndekhkhang menabukh, piga-piga benih ndabuh mi biding dalan, manuk-manuk pe khoh janah kipangani janah sampe kekhi. 5 Benih sideban ndabuh i bekas si mekhbatu, si otang lot mbue tanohna, janah ndokh tubuh kumekhna otang mbages tanohna. 6 Tapi naidi, enggo kesa mbincakh mata niakhi, sinuan idi pe kena akhi. Janah, kekhna otang lot ukhatna, sinuan idi pe menjadi kekhah 7 Benih si deban ndabuh i semak dokhi, janah semak dokhkhi idi pe nggelluh bakhu menjeppitsa. 8 Tapi, benih si deban pe ndabuh mi tanoh si mende janah menghasilken buah, lot mo sekhatus kali lipat, deket lot mang mo enem puluh kali lipat, bakhu lot mang tellu puluh kali lipat, 9 Ise mekhcoping beli mo ia mendengkohken." ( Isa Mengajakhi Mekhkiteken Pekhumpamaen) 10 Janah, pengekut-pengekut Isa khoh janah mengkuso taba-Sa, "Kasa Kona mecekhok bak kalak i i bas pekhumpamaen?" 11 Isa mengaloi kalak i, "Bamu enggo i bekhekken kakhunia lako memetoh khahasia Kekhajen Sokhga, tapi be kalak i otang ngo i bekhekken kakhunia. 12 Kumekhna, jehma si lot bana, bana kenah i bekhekken deket ia kenah mekhkelimpahen. Tapi, ise si otang lot bana, bahken kade pe si lot bana gabe i amet bana nai. 13 Kumekhna idi ngo, Aku mecekhok be kalak i i bages pekhumpamaen kumekhna enggo kesa mengidah, kalak i otang mengidah, deket otang mengekhti. 14 Tekhsenget kalak i, saut mo bage sini dokken nabi Yesaya si i dokken, 'mekhkiteken pemegen, kona kenah memegge, tapi otang ngo mengantusi. Janah, mekhkiteken mengidah, kona kenah mengidah, tapi otang mengantusi.' 15 Kumekhna ate bangsa i enggo mpihikh, coping kalak i otang ngget lako memegge, deket kalak i pecengken kalak i matana. Mula otang, tentu mo bisa kalak i bisa mengidah deket mata kalak i, memegge deket coping kalak i, janah boi mengantusi deket ate kalak i, bakhu mo khoh mendahiken Aku janah i penjuah.' Yesaya 6:9-10 16 Tapi, i jamoti mo matamu kumekhna mengidah janah copingmu kekhna memegge. 17 Aku mendokken si tuhuna bamu bahwa mbue nabi deket jehma-jehma si benakh si pot mengidah kade si i idah kona, tapi otang boi mengidahna, deket pot mendengkoh kade si i dengkoh kona, tapi otang memeggesa." (I Petekhkhang Tekhsenget Lapaten Penabukh) 18 Kekhna idi, dengkohken mo lapaten tekhsenget penabukh. 19 Enggo kesa kalak mendengkohken fikhman Kekhajaen janah otang mengantusi, si jahat khoh janah ki khampok kade si enggo tekhtabukh i bages ate kalak i. En mo kalak benih na si tekhtabukh i biding dalan. 20 Lot kin pe si tekhtabukh i bekas-bekas si mekhbatu, idimo kalak si mendengkohken fikhman janah tekhus menjalosa janah mekhlolo ate, 21 tapi otang lot ukhat i bas dikhina deket mekhtahan segejab sambin. Janah, enggo kesa khoh kini mpekhsah deket kini ndekhsa idi tekhjadi kumekhna, fikhman idi, ia langsung ndabuh. 22 Benih si ndabuh i sampekhen-sampekhen imo kalak si mendengkoh fikhman idi, enggo kesa i kini khoga duniaen deket tipu daya kini beak mendesak fikhman i otang ne lot mekhbuah. 23 Tapi, kalak si benihna si tekhtabukh i tanoh si mende, idi mo kalak si mendengkohken fikhman idi janah mengantusisa. Ia mo si tuhu-tuhu mekhbuah janah mehasilken, lot 100 kali lipat, sedeban 60 deket sedeban 30. (Pekhumpamaen Tekhsenget Khih Deket Page) 24 Isa ki pe soh pekhumpamaenna si deban be kalak i, ni-Na mo,"Kekhajaen Sokhga i boi i umpamaken bage kalak si menabukhken benih si mende i jumana. 25 Tapi, sendekhang kalak i metdem khoh mo alona janah menabukhken benih khih i i antakha benih page i, janah laus. 26 Enggo kesa sinuan idi mekhtunas deket mekhbulikh, enggo kesa i dukut idi pe tekhidah mo. 27 Janah, pengekut-pengekut i si dasa juma idi khoh deket mengkuso taba-Sa, 'Tuan, otang pana kona si menabukh benih si si mende i jumamu? Jadi, idike nai mo dukut idi khoh? 28 Ia mecekhok mendahiken kalak i,'hada kalak musuh enggo mengulaken i.'Bakhu, pengekut-pengekut idi mendokken taba-Sa, 'Tah pot ngo Kona kami laus deket pepulungken i? 29 Tapi, tuan idi mendokken,'Ulang! kumekhna, enggo kesa kona ki pepulung duku-dukut idi, get no ko nahan ki mencabut deket page idi. 30 Beli mo dua na ntubuh khebbakken soh mi akhi mekhani. Bakhu, tikan waktu mekhani, Aku kenah mendokken mi kalak pakha penabukh, "Pekhjolo-jolo i pepulung mo khih-khih idi janah i eket mo i bages bekhkas-bekhkas asa i tutung. Tapi, page ni i pepulungken i bages palungku""' (Kekhajaen Allah Bage Benih Akhum deket Khagi) 31 Enggo kesa i Isa mencekhitaken pekhumpamaen si deban taba kalak i, ni-Na," Kekhajaen Sokhga idi bage benih akhum si i amet kalak deket i tabukhken i jumana. 32 Benih idi mo si kedepna i kakhina si mekhbage-bage khokhohen, janah menjadi kayu janah manuk-manuk pe mekhohen lako mekhasakh i dahan-dahan na i." 33 Enggo kesa Isa menukutken hada pekhumpamaen si debaen mi kalak i, "Kekhajaen Sokhga idi bage khagi, si sada kalak dabekhu si memuat janah ki masukken mi bages ajunen tepung tekhigu tellu aco dom na soh mi kakhina ajunen idi tekhcampukh khagi. 34 Kakhina enda i dokken Isa mi jehm mbue i bagesen pekhumpamaen-pekhumpamaen, janah Ia otang boi kikhana mi kalak i mula otang lewat pekhumpamaen. 35 Janah bagidi mo, saut mo kade si ipesoh takhab nabi Yesaya, "Aku naing ki buka babahku i bages pekhumpamae-pekhumpamaen, Aku naing mecekhokken kade-kade si otang tekhidah semenjak dunia en i hanaken." Mazmukh 78:2 (Pekhumpamaen Tekhsenget Khih I Juma) 36 Enggo kesa i, Isa menadingken kalak ntekhem i bakhu mbengket mi hapo. Janah, pengekut-pengekut-Na khoh taba-Sa janah i dokken mo, " Pekhumpamaen tekhsenget dukut-dukut i juma". 37 Janah, i aloi Isa,"Kalak si menabukhken benih si mende idi mo Dukak Jehma, 38 janah juma idi mo ddukak-dukak Kekhajaen, janah dukut idimo dukak-dukak si jahat, 39 janah musuh si menabukh i idi mo Iblis, janah musim panen i idi mo akhir zaman, deket kalak si mekhani idi mo pakha malaikat. 40 Jadi, dos bage khih si i pekhebbakken janah i tutung i bagas api bagi mo si naing tekhjadi i akhir zaman . 41 Dukak Jehma naing ki pesulak pakha malaikat-Na, janah kalak i naing ki pekhebbak kakhina batu cendi deket jehma-jehma si mengulaken kejahaten i kekhajaen-Na nai, 42 Janah naing mengambongken i bages tungku api. I bekas idi naing tangisen deket kekhtak epen. 43 Enggo kesa i, kalak-kalak tuhu naing mekhcuhya bage mataniakhi i bages kekhajaen Bapa kalak i. Ise si mekhcoping, beli mo ia mendengkoh. (Kekhajaen Sokhga Bage Hakhta Tekhtanem Deket Mutiakha) 44 Kekhajaen Sokhga idi mo bage hakhta si tekhtanem i juma, si dapet kalak, bakhu i bonikken na balik. Janah, menokho juma idi. 45 Sekali nai, Kekhajaen Sokhga idi mo bage kalk pedea si menulusi mutiakha si mende . 46 Enggo kesa i, ia mendapetken hada mutiakha si mahakhga kalohon, laus mo ia janah mendea kakhina si lot bana, bakhu menokokh mutiakha i." (Kekhajaen Sokhga Bage Si Dom ikan) 47 "Kumekhna idi, Kekhajaen Sokhga idi mo bage jala ikan si i kibakhken i bages laut, janah ki pepulung mekhbage matcam ikan. 48 Enggo kesa jalao idi dom, kalak i mekhuah na mi biding janah dogok bakhu i pepulung ikan-ikan simende mi bages kekhanjang mbelgah, tapi mengambongken si otang mende. 49 Jadi, idi mo naing si tekhjadi i akhir zaman.Pakha malaikat idi naing keluakh janah ki pejae si jahat i jehma-jehma si benakh. 50 Janah mwngambongken kalak-kalak jahat i bages tungku api i bekas i naing lot kini ndekhsa deket kekhtak epen. 51 Enggo mang ko mengantusi si kahina i? Kalak i mendoken taba-Sa, "Ue". 52 Bakhu, Isa mecekhok bana kalak i, "Kakhna idi, kakhina ahli Taukhat si enggo jadi pengekut Kekhajaen Sokhga, ia bage si dasa hapo si mengkeluakhken hakhta si mbakhu deket si lama i i kebeakenna nai." (Isa I Tolak I Kota Asal-Na) 53 Enggo kesa Isa ki siapken pekhumpamaen-pekhumpamaen idi, laus mo ia i sidi nai. 54 Janah, enggo kesa Ia soh i kota asal-Na, Ia mengajakhi i sinagoge-sinagoge kalak i, sampe kalak i hekhan janah i doken mo, idi nai ngo jehma en mendapetken kebajiken deket mukjizat-mukjizat idi? 55 Otang pana Ia dukak tukang kayu? otang pana cecek-Na gelakhna Makhia, janah senina-senina na idi mo Yakobus, Yusuf, Simon, deket Yudas? 56 Otang pana senina-senina na si dabekhu lot i antakha kita? Bakhu, jadi dike nai Jehma si en mendapetken kahina enda? 57 Janah, kalak i tekhsinggung kakhna Ia. Bakhu, isa mendokken mi kalak i, " hada kalak nabi otang ngo i hokhmati i bekas asal na janah i hapo na sendikhi. 58 Janah, Ia otang ki bain mbue ki bainken mukjizat i hado kekhna kalak i otang pekhcaya. (I Begge Herodes Berita Tentang Isa) 1Tikan i, Herodes, raja wilayah i i begge mo berita-berita tentang Isa. 2Baru, nina mo taba budak-budak, en mo Johanes si peridiken, ia enggo gelluh i bas kalak si mate nai, kumerna imo asa terjadi kelengaan i bagas kalak i. (Tentang Kemateen Johanes Siperidiken) 3Kerna, Heodes enggo menangkup Johanes, i eket mo ia baru imasukken mo mi bagas kurungan kerna herodias, Filipus senina Herodes "Kumerna nung carokke Johanes tabasa. Oda ibengeka mendahi si Herodes i 5Baru, beni pe Herodes naing ki bunuh Johanes, mbiar ngo ia bak kalak nterrem, kumerna ia anggap kalak ingo Johanes, sebabai nabi. 6Tapi, enggo kesa dapet kiperengeti perkitubuh Herodes, dukak daberru Herodes merjoget ia jolo kalak i baru imo memaing lako si Herodes. 7Nai mersumpah mo ia lako memereken kade sambing sini pido da berru idi. 8Kumerna i, enggo kessa i paksa celahna idokken imo bangku isenda, takal Johanes peridiken i babo tanam. 9Beni pe melungun ate rasa i kumer sumpahnA deket kumerna kalak si mangan rebaksa, gabe i suruh mo asa ibereken 10Ia menuruh lako kipenggel takal Johanes i kurungen 11Baru takal Johanes i embah i babo tanam, ibereken taba daberu i baru ia nola merembahken taba cecekna. 12Enggo kessa i roh mo pengekut-pengekut Johanes, lako mengamet dagingna baru itanem enggo kesa i laus mo kalak i baru idokken mi Isa. 13Enggo kessa Isa memege tentang i, ia menadingken janah naik mbengket mi bungki bekas si melonggona sadasa, baru, enggo kesa ibege kalak tentang i, kalak i mengikutiNya janah merdalan nehe ikuta-kuta nai. 14Enggo kesa Isa keluar Ia mengidah perkumpulen jelma mbue, janah mermaseh ate taba kalak i, baru ipejuah sakit kalak i. 15Enggo kesa naing mayak bergin, janah pengekutNya roh mendahi Isa janah mendoken, bekas en melongo janah ari enggo naing bergin. Pesulak mo jelma mbue idi laus mi kuta-kuta janah menokor panganen be kalak i sendiri. 16Enggo kesa i, Isa mendoken mendahi kalak i oda pella laus, kona berreken mo kalak idi sipanganen. 17Idoken kalak imo tabaNa, kadenta ngo poda lot isenda kecuali lima roti deket dua ikan. 18Baru, Ia mendokken embah mo id misenda bangKu. 19Enggo kesa i, I suruh mo jelma nterrem dagok i dukut, baru i amet mo lima roti dekket dua ikan i, janah i tingin mo mi babo langit, Ia mendekkon liasate baru itebik-tebiki mo roti i enggo kessa i i berre mo tabu pengekut-pengekutMu , janah pengekut-pengekutNa ki bagiken mi jehma nterrem i. 20Baru, mangon mo kalak i krina janah besur ngo enggo kesa i ipepulung kalak imo potongen-potongen si oda habis i, janah lot ngo ngo dua belas keranjang nai poi. 21Janah, kalak si mangan i lot ngo mer 5.000 daholi oda deng termasuk si daberu dukak-dukakna. (Isa Merdalan Ibabo Lae) 22Isa memaksa pengekut-pengekutNa mbengket mi bungki janah menjoloi Ia mi suberrang, bagima Ia kipesulak jelma ntterrem i baik. 23Janah, engo kessa ia pesulak Isa Mo jelma i baik menangkih mu Ia mi babodelleng sadasa lako mersodip, enggo kessa mayak bergin, penin sasada ngo isi. 24Kumerna i, bungki sindai enggo ngo ndaloh idaraten nai, i oleng-olengken gelombang ku merna meralo deket angin. 25Baru, enggo kessa jam empat bergin, roh Ia mendahi kalak i. merdalan ibado lae. 26Enggo kessa pengekut mengidah Ia merdalan ibabo lae, mbiar kalon kalak i janah mersurak, i begu i janah mersurak-surak mo kalak i kumerrna mbiar. 27Kumernaken i, langsung ngo idokken Isa mendahi kalak i nina mo kuatken mo imanmu! Aku ngo en ulang mbiar. 28 Baru, bagen mo idokken Petrus mendahi Ia, Tuhan, ukum tuhu ngo kona i, suruh mo aku rebak Ko ibabo lae . 29Idokken Ia tabasa roh mok i kumerna i kaluar mopetrus i bungki nai, janah merdalan ibabo lae, baru roh mendahi Isa. 30Tapi, idah kesa angin mbiar ngo ia janah naing terneknek mersurak mo ia, Tuhan, selamatken mo aku! 31Isa langsung mendoroken tanganNa menjemak Petrus, janah mendoken kona si kuarang percaya kassa kona oda tok. 32 enggo kessa kalaki mbengket mi bungki meradi ngo angin ndai. 33Baru, kalak si ibagas bungki i Isa janah mendokken si tuhunna, dukak Allah ngo kona! (Isa Kipejuahken Kalak-kalak Simersakit) 34Enggo kesa suberang, soh mo kalak i itanoh Genesaret. 35Enggo kesa jelma mbue si ibekas i menandai Ia, idokken kalak i mi krina daerah i janah merembah krina jelma simersakit mendahi Isa. 36Kalak i mengido mendahi Isa asa ndororok menjemak ujung jubahNa, janah krina jelma simenjemak i gabe njuah. (Hukum Allah Bakken Adat Jelma) 1 Baru piga-piga kalak Farisi deket guru-guru Taurat i Jerusalem nai roh mendahi Isa janah nina mo. 2 Kasa pengekut-pengekutMu i alusi adat mpung si kahia? kerna, kalak idi oda i cuci tangan na, nggo kesa naing mangan roti!'' 3 Baru, i aloi Isa mo Janah nina mo taba kalak i, ''Dekket, mengkade kona mengalusi pekhintah Allah kumekhna adatmu? 4 Kekhna Allah bekhfirman, 'pesanggap mo bapak mu dekket cecekmu,' dekket, 'ise si menumpahi bapak dekket cecek na, kenah i hukum mate.' 5 Keppeken, kona mendokken, ''ise sambing mencekhok taba bapak marang pe cecek na, 'Kade pe si naing bereken taba kona nggo ku peleken bana Allah.''' 6 otang pela ne pesangap kalak idi bapak deket cecek na. Kunekhna i, kona ki sondati kata Allah kumekhna adatmu. 7 Kona, kalak-kalak munapik, tuhu ngo kepe si pe soh Yesaya tekhsenget kona: 8 I pesangap kalak en ngo Aku pelin i babah na sambing, tapi ate kalak i ndaoh i bangku-nai. 9 Dekket, otang ngo lot gunana kalak i ki sembah-Ku dengan mengajakhken pekhintah-pekhintah jehma.''' 10 Dekket, i tenggoi Isa kalak si mbue janah i dokken, ''Beggeken dekket antusi mo! 11 Otang ngo masuk mi bages babah ki bain mekhonah kalak, pelin kade si keluakh i babah na i, ingo memaing mekhonah kalak.'' 12 Nggo kessa i,pengekut-pengekut Isa khoh dekket mengkusoi mendahi sa, ''I bettoh kona ngo kumekhna kalak-kalak Farisi tekhsinggung nggo kessa memegge pengkusoi ni?'' 13 Keppeken, Isa mengaloi dekket mendokken, ''kakhina suanen si otang i suanken Bapa-Ku si ni sokhga naing i cabut soh mi akakh-akakhna. 14 Beli mo kalak . Kalak imo si ki ikhing-ikhing si petung i kalak-kalak petung. Dekket, mela kalak petung mengikhing kalak petung, dua na naing dabuh mi bagas lobang.'' 15 Petrus mendokken mendahi sa,''Jelasken mo pekhumpamaen i mendahi kami.'' 16 Isa mendokken, ''Nai otang den kona paham? 17 Nai kona otang mengekhti kumekhna kakhina si ni masuk mi bagas babah naing tukhun mi beltek dekket i ambokken mi bagas jambaten? 18 Tapi,kade si keluakh i babah keluakh i ate nai, dekket imo si mekhonah ken kalak. 19 Kekhna i ate nai keluakh pikiren-pikiren si jahat, pembunuhen,pekhmekosaen, doda-dosa seksual, penako,ajakhen si otang tuhu, dekket fitnah. 20 Si bage-bage idi mo si mekhohaken kalak, tapi mangan otang ki bekhsihken tangan otang mekhohaken kalak.'' (Isa menolong Dabekhu Kanaan). 21 nggo kessa, Isa laus i sa doi nai dekket lako mi daekhah Tirus dekket Sidon. 22 Dekket, sada kalak dabekhu Kanaan mekhasal i daekhah idi nai khoh janah mendilo, ''maseh mo mendahi Aku, Tuhan, Dukak Daud! Dukak dabekhuku keseleppen khoh jahat toko pakhahna.'' 23 Tapi, otang ngo i aloi Isa dabekhu i, sada rana pe. Dekket, pengekut-pengekut khoh janah i paksa Ia, nina kalak i,pesulak mo ia laus kekhna ia lalap mengaloi i podi ta.'' 24 Baru, i aloi Isa janah idokken, ''Aku i pesulak kesa mi bikhi-bikhi si mbalang i umat Israel nai.'' 25 Nnggo kesa i, khoh mo dabekhu i janah tungkuk i jolo Isa,nina mo,''Tuhan, bantu mo aku!'' 26 Tapi, i aloi Isa janah idokken, ''otang dokhok mengamet khoti alik dukak-dukak janah i bentikhken mi biang.'' 27 Dabekhu i mengaloi, ''tuhu, Tuhan, tapi biang i ki pangan khemah-khemah si ndabuh i meja tuan na nai.'' 28 Nggo kessa i, Isa dokken ngo taba kalak na, kona dabekhu, mbelen imanmu! saut mo bamu kade bage si kelomoken atemu sigejabken i, dukak dabekhu i pejuah. (Isa Kipejuahken Mbue Jehma). 29 I sa laus i sadenang nai, mekhdalan i biding dano Galilea. Janah, nggo kesa menakih mi babo delleng, kudul mo ia i si. 30 Nggo kesa i, mbue jehma i khoh mendahi Ia, mekhembah jehma-jehma si lumpuh,si cacat,si otang mempegidah, pekak, janah mbue kalak si deban na. B akhu, i pegale kalak i mo jehma-jehma idi i nehe Isa janah Ia menjuahken kalak i, 31 Jadi gabe tekhekhan-hekhan kalak si tekhhem i nggo kesa mengidah kalak si pekak mengkhana, si cacat i pejuah, si lumpuh mekhdalan, janah si petung mengidah. Bakhu, i sembah kalak i mo Allah Israel. (Isa Memekheken Pangan Mendahi Lebih Empat Khibu Kalak). 32 Bakhu, Isa menengoi pengekut-pengekut na janah mendoken, ''Aku mekhmaseh ate mendahi jehma-jehma idi kakhna kalak i nggo khebak-Ku sedekah telu wakhi bakhu otang lot pangan. Janah, Aku otang nget ki pesulak kalak mula kelehen asa kalak i otang pingsan i pekhdalanen.'' 33 Ngo kesa i, pengekut-pengekut mendoken mendahi Ia, ''I dike nai kita ning mendapetken khoti mbue i bekas melongo en ki besukhken kalak si mbue kalohon en. 34 Isa mengkusoi taba kalak i, piga khoti mbue si lot na bamu? i aloi kalak idi, ''pitu,deket piga-piga ikan keddep''. 35 Nai, Isa ki pesulak kalak tekhem kudul i tanoh. 36 Nggo kesa i, Ia mengamet si pitu khoti deket ikan-ikan i. Janah, sambil mendoken lias ate, Ia mencepik-cepikken, janah memekheken mendahi pengekut-pengekut na, janah pengekut-pengekut na memekheken mendahi jehma tekhem i. 37 Klak i kakhina mangan deket besukh. Bakhu, i buat kalak i mo potongen-potongen si ibana, lot pitu kekhanjang pol. 38 kalak si mangan lot empat khibu kalak dahuli, otang den dabekhu deket dukak-dukak. 39 Nggo kesa ki pesulak kalak tekhem i balik, Isa bengket mi boki deket laus mi daekha Magadan. (kalak Fakhisi Dekket Saduki Mengunjuni Isa) 1 Enggo kessa, kalak- kalak Fakhisi dekket Saduki roh lako mengunjuni Isa, Kalak i mengido asa i pecidah Isa mo mi kalak i tanda sokhga i 2 Kumekhna i, i alusi Isa, naing gelap mo ari,kona mendokken cuaca mende kumekhna langit mbakha. 3 Nai, pas ceggen, i sedakhien kencang angin kumekhna langit mbakha dekket mbekheng i betoh ko ki bedaken khupa langit, tapi otang boi ki bedken tanda-tanda zaman. 4 Ketukhunen kalak si jahat dekket si jalangen lako ki tuntut sada tanda i, tapi sada poda i bekheken bana kecuali tanda nabi Yunus i. Baru, itadingken mo kalak i dekket laus mo ia. (Maksud Akhti khagi Kalak Fakhisi Dekket Saduki) 5 Sindekhang, pengekut-pengekut idi soh mi kepar adonai, lupa ngo kalak i merembah roti. Nai, Isa mencekhok bakken kalak i, pekhdateken ni 6 mo janah jaga-jaga tekhenget khagi kalak-kalak fakhisi dekket saduki. 7 Dekket ,kalak i naing mencekhoken tekhenget antakha kalak i sambing tong, janah mendoken , kumekhna kita otang mekhembah khoti 8 Kumekhna idi, Isa memetoh simasa i janah mendoken , oi kalak si kukhang kepekhcayan,mengkade kona mencekhoken samah-samah ke kumekhna otang lot khoti ? 9 Otang den pana iantusi kona dekket otang enget lima khoti mi lima khibu kalak,piga kekhanjang sisa si kona kumpulken? 10 Pitu khoti mi empat khibu kalak, piga kekhanajng sisana si kona pepulung? 11 Kune kona asa otang paham kumekhna aku otang mecekhok pak kona masalah khoti idi? kumekhna idi jaga-jaga mendahi khagi kalak-kalak Fakhisi dekket saduki." 12 Setelah ni,kalak i memetoh kumekhna otang ia mendokken lako jaga-jaga mendahi khagi khoti, tapi mendahi ajakhen kalak-kalak Fakhisi kalak ni saduki. 13 nggo kesa Isa soh daekhah kaisakhe Filipi Ia mengkuso taba pengekut-pengekut ni, dok kalak, ise ngo dukak jelma i?" 14 Ialusi kalak imo," tah piga-piga kalak mendoken Yohanes pekhidiken,sideban mang mendoken Elia, deket sideban mendoken Yekhemia, bakhang pe i sada kalak nabi nai. 15 Bakhu, i kusoi Isa mo kalak i, "kumekhena idi, menukhutmu ise ngo Aku?" 16 Simon petkhus mendoken ,"kona mo si Mesias , Dukak allah si geluh! 17 Isa mendoken taba sa , ipasu-pasu mo kona, Smon dukak ni Yunus ,kumekhena otang daging mu deket dakhoh mu mendoken idi bamu, tapi kumekheoatang daging mu deket dakhoh mu mendoken idi bamu , tapi kumekhna Bapa-ku si ni i sokhga . 18 Deket aku mendoken idi bamu, tapi kumerna kona mo si petkhus. janah, i babo batu henda naing ku bahan jamaat-ku deket gekhbang-gekhbang Hades otang boi ki kuasai. 19 Ku bekheken mo bamu kekhajaan sini sokhga.janah, bakhang kade sini ulaken kona i dunia henda jalon mu i sokhga . 20 Nai, Isa kitenahi pengekut-pengekut ni si otang mendoken ni bakhang ise pe kumekhna Ia ngo masias. (Isa Mendoken Mi Pengekut- pengekut-Na) 21 Sigejapken i, Isa naing ki petuduhken mi pengekut-pengekut-Na kumekhena Ia naing laus mi Yekhusalem janah tekhsiksa mbue i pakha tua-tua ,iman-iman kepala, deket ahli-ahli taukhat ,janah i pateken deket keke i wakhi peteluken 22 Nggo i, petkhus meneggu Isa mi biding menekhengeti-Na deket mencekhok ,Tuhan,mulia Allah pedaohken idi kakhina bamu nai! otang mungkin nung terjadi mendahi Kona. 23 Kumekhna i, Isa kipodiken i janah mencekhok mendahi petkhus laus mo i jolo ku nai , hoi iblis kona mo batu penghalang bang-ku kumekhna kona otang menetap pikikhan mu taba sideban i Allah nai, kumekhna sideban i jelma nai. 24 Nggo i mencekhok Isa mendahi pengekut-pengekut -Na,"ukum lot kalak si naing mengekut Aku, ia kenah menghalangi dirina sendiri, ki persan silang-Na janah mengekut Aku. 25 Kumekhna ise si naing ki selamatken kesahna kenah mbalang ngo kesahna. Kumerna, ise si mbalang kesahna kumekhna aku lot ngo dapeten na. 26 Kade labana si mendapet i dunia en, tapi mbalang kesah na?bakhang pe kade mo si lot bereken gancih ni kesah i? 27 Dukak jelma ning khoh bages kemulianan Bapa-Na khasken deket malaikat-Na janah naing kibalesken mendahi kalak menukhut pengelako na. 28 Aku mendoken si tuhu na mendahi kona, lot tah piga-piga kalak cendehk isen si otang kialami kematen soh kalak i mengidah Dukak Jelma i roh mi bagasen kerajan -Na (Isa tekhidah deket Musa bak Elia) 1 Enggo kesa enam wakhi, Isa mengulukn Petrus, Yakobus, Bak Yohanes senina Yakobus, janah mekhembah kalak idi naik mibabo deleng sindates kalak idi kesa. 2 Tekhus, tukar rupa Isa i jolo kalak idi awena terang bage matawakhi, janah peken-Na menjadi mbentakh silau 3 deket, tengen, tekhidah mikalak i Musa deket Elia meckhok khebak Isa. 4 Petrus meckhok be Isa, mende banta mula mula kita tading ihenden, aku naing kicendekhen ateku bekas ihenda, hada ba-Mu, hada mi Musa ket hada mi Elia 5 waktu Petrus mehckhok, khoh embun sintekhang mengelilingi kalak idi, janah tengen lot sorha i bagas embunnai menckok, enmo dukak-Ku sikusayangi, ba-Na mo Aku berkenan, begeken mo Ia. 6 waktu i pengikut-pengikut-Na memege i, tungkup kalaki ket awena soh mitanoh janah mbiah kalon. 7 janah Isa khoh kisentuh kalak idi, ni-Na Ia mo, kekemo janah ulang mbiakh. 8 waktu kalak idi cendekh menengen, tapi otang idah kakal i, ise pe kecuali, Isa hada-Na 9 ketika kalak i tukhun i gunung nai, Isa menukhuh kalak idi, nai-Na mo "ulang cekhoken siidah kene enda mi ise pe, soh anak Jehma ipekeke i jehma simatenai. 10 janah pengikut-pengikut-Na mengkuso mi Ia, "Jadi kune sa gukhu-gukhu taukhat menckhoken bahwas Elia khoh nan jolon. 11 Isa mengaloi, Elia khoh pekhjolo, janah kipulihken khatana, si lot. 12 janah Aku mendoken mi kona, Elia enggo khoh, tapi kalak idi otang menandai Ia, tapi otang itandai kalak i Ia, deket kilakuken kade si lemo ate kalak idi. bagimang pe anak jehma naing ndehsa itangan kalak idi." 13 kesai, pengikut-Na pe mengekhtimo, Ia menckhok mi kalak i tentang Yohanes Pembaptis. (Hada Jehma I peluah bas rhuh jahatnai) 14 waktu Isa deket pengikut-pengikut-Na khoh mi jehma-jehma, hada jehma daholi khoh deket tungkuk mi jolo-Na, deket mechok. 15 Tuhan maseh mo atemu dukaku sakit cabanen, ia enggati ndabuh mi bagas api deket masuk milae. 16 Aku enggo kiembah ia mi pengikut-pengikut-Mu tapi kalak i otang boi kipejuahken Ia. 17 Isa menjawab, hei kona penerhus si otang perhcaya deket jehma laling, piga dekah nai aku tading khebak kona ? piga dekah nai aku sabarh mi kona ? embah mo anak i bang-Ku. 18 Isa kibentak rhuh jahat i, hingga keluarh ibas anak daholi i, janah njuah mo anak daholi i. 19 enggo kesa pegnikut-pengikut i khoh mendahi Isa, ketika kalak i hambing hadasa ket Ia, janah mengkuso, kasa kena otang boi kiusikh. 20 ni-Na Ia mikalak idi, kehrna iamnmu kedep, Aku mendokken situhuna mi kona, kum lot mi kona iman sembelgah biji arum, kona boi menckhok mi guning i, pindahmo henda nai mi hadonang! janah gunung enda pe pinda mo, otang lot simustahil man kona. 21enggo kesai khuh jahat sibagndai boi iusikh deket doa bak puasa (Isa-meckhok tentang kematen-Na) 22 Waktu Isa deke pengikut-pengiku-Na, mekhumpul i wilayah Galilea, Ia mecekhok mi kalak idi, anak jehma ning ibrehken mi bagas tangan jehma, 23 janah kalak i naing memunuh Ia, nai Ia nain i pekekde i wakhi peteluken, janah khatana pengikut-Na merasa sedih (Pengajkhen tekhsenget kibayar Pajak) 24 waktu kalak idi soh mi Kapernaum, kalak pengumpul pajak dua dirham khoh mi Petrus, janah mengkusoi, "membayar pajak mang gukhurmu dua dirham? 25 Petrus kijawab, ue Waktu Ia masuk mibagas hapo, Isa mechok pehlebe bana, kune pendapetmu Simon? idikenaingo raja-raja dunia en menagih bea deket pajak ? i dukak-dukakna nai ato jehma sideban? 26 waktu Petrus kijawab, "i sideban nai, Isa meckhok mi bana mula bagi duka-dukakna meluah. 27 naing tong, asa kita otang kisinggung kalak i, laus mo mi Dano janah pasang kail, ametmo ikan siperhjolo terhridah, , janah ketika kona kibuka babahna, kona naing mendapetken kepeng, ametmo kepeng i, janah bereken be kalak ik, bang-Ku, ket ba-Mu (Ise Mo Si Sibelgahna I bas Kekhajan Sukhga) 1 Nai waktu idi pengekut Ise ngo si belgahna i bas kekhajaan sokhga?" 2 Nai ise ki tenggoi sada kalak anak kedeb Mendahi-Sa, lako ki behke anak kedeb idi mi tengah-tengah kalak idi 3 ia menckhok, Mendoken "ise si tuhu na mendahi kona ,mekhtobat kenah bage anak-anak kona mekhtobat kum otang bagi otang kona masuk mi kekhajaan sokhga. 4 Ise ki pekhcekhep dirina bage anak enda ia ma mo si belgahna i kekhajaan sukhga. 5 Ket ise ki jalo anak kedeb en, ia mo menjalo aku." (Pekhingaten Tentang Penyebab Dosa) 6 Kumekhna lot lako ki sesatken salah sada anak-anak kedeb si pekhcaya mendahi aku ,bahan mo i bekhe bana sada batu belgah i gantungken mikekhahongna ket i lenengken mo mi saut si bagesna kalohon. 7 Cilaka mo dunia kekhna penyesat-penyesat si lot i bagasen ia! Memang, penyesaten hakhus tekhjadi,tapi celaka mo jelma si maing khoh. 8 Mula tanganmu ket nehemu memaing kona mekhdosa bahan mo i potong ket bahan mo i capaken i menden mo kona masuk deket tangan potong atau cacat dakhi pada dua tangan ket dua nehe, tapi iambongken mi bagasen apisi dekah-dekahna. 9 Mula matamu memaing kona mekhdosa, cokil moi ket capaken i. bahan kona bengket ibas dua mata tapi icapaken mi bagasen api nekhaka. 10 " Tengen mo, ulang kona ki khemehken sada kalak anak-anak kedeb enda. kekhna, Aku mendoken bamu bahwa malaikat-malaikat idi i sokhga menengen khupa Bapa-Ku i sokhga. 11[kekhna, anak jelma nggo khoh naing ki selamatken jelma mbalang.] (Pekhumpamaan Tekhenget Domba Si Mbalang 12 Bakune menukhutmu? mulak sada kalak si dasa 100 ekokh domba, tapi sada ibas kalak idi nai tekhsesat, otang ngo jelma i menadingken si 99 ekokh i deleng ket si tekhsesat idi? 13 Deket mula ia ki dapet si tuhuna aku mencekhok mendahi kona.ia lolo kalon i bas sada tekhsesat idi dahi pada 99 si otang tekhsesat . 14 Bagidi mo, otang ngo kehendak Bapamu i sokhga mula sa kalak dukak-dukak kedeb en binasa." (Ki Sengeti jelma Si Mekhdosa.) 15 " Mula seninamu mekhdosa, laus mo ket tuduh kesalahen, antakha konaket ia. sendikhi sambing mula ia ki begeken kona, nggo ki dapet seninamu. 16 Tapi, mula ia otang ki begeken kona, akhaken mo dengan mu sada ato dua jelma khebak ken bak kona asa deket babah ibas dua ato telu jelma saksi setiap pekhcekhoken itetapken. 17 Tapi mula ia otang menjalo lako ki begeken kalak i, cekhoken tekhsenget en mendahi khuas. deket kalak i otang menjalo lako ki begeken khuas beli mo ia menjadi bage bangsa-bangsa si deban ki pepulung pajak. 18 Aku mendoken si tuhuna taba kona kade kona eket i bumi idi mang tah eket i sokhga.deket kade kona ki peluah i bumi i mang meluah i sokhga." 19 Sada kali, nai aku ki cekhoken taba kona mula lot dua kalak ibas kona nai sada kata i dunia tekhenget sewaktu kalak i mido waktu idi naing tekhjadi mendahi kalak idi kekhna Bapa-Ku si lot i sokhga. 20 Mula lot dua ato telu kalak pepulung menenggoi gelakh ku aku lot i tengah-tengah kalak idi. (Umpama Tekhenget Ki Ampuni) 21 Kumekhna i, petkhus khoh mendahi Isa deket mengkuso,"Tuhan , piga kali ngo aku ki ampuni senina ku si mekhdosa mendahiku? soh ngo sanga 7 kali?" 22 Isa mencekhok tabasa," Aku otang mendoken mendahi kona soh 7 kali tapi soh 70 kali 7 kali. 23 kumekhna idi mo, kekhajaan sokhga iumpamaken bage sada kalak khaja si memaing pekhetongen mendahi budak na. 24 kumekhna i ia mulai memaingken pekhetongen kalak si mekhhutang buena 10.000 kesurungen i mbah mendahisa. 25 Kumekhna ia otang boi membayakh, tuana ki pekhintah i dea, khebak jabu deket dukak-dukakna bak karina sidasa janah deket i pembayakhen i baing 26 Nai budak idi sujut deket ki sembah tuanna i doken mo, 'sabar mo ko mendahi aku aku mayakh kakhina mendahi kona.' 27 kumekhna i, tuan i bas budak idi nai mekhmaseh ate deket ki bebasken deket mekhampun i bas utang na idi. 28 Nai waktu idi budak idi keluakh deket pejumpa deket budak si deban si mekhutang 100 dinar mendahisa, ia menangkub deket ki pecek budak i, deket ki doken,' Bayakh balik kepeng si kona pinjam bangku nai!' 29 Nai, budak si mekhutang idi tungkuk deket kipido mendahisa , i doken mo,' sabakh mo kona tabaku deket aku naing ki bayakh kakhina mendahi kona.' 30 Nggo kesa i, ia kitolak deket mengukhungken dengan na sampe ia boy ki bayakh kakhina utangna. 31 Waktu budak-budak si deban menengen si masa idi, kalak idi semakin melungun nai ia khoh.deket ki aduken mendahi tuanna tekhenget kakhina si nggo masa. 32 Nai, tuanna ki tenggo budakna si pekhjolo idi deket mekhcekhok mendahisa , 'kona budak si jahat. Aku ki ampuni kakhina utangmu kekhna kona mekhmohon tabaku 33 Otang kona pe sehakhusna mekhmaseh ate mendahi samah budak, bage aku nola nggo ki pecidah maseh ate mendahi kona?' 34 Deket, tuanna idi hanagten kalon ki sekhahken mendahi peniksa soh ia ki bayakh balik kakhina sini pinjam mendahisa. 35 Bapa-Ku i sokhga pe memaing ken dos taba kona, tapi kum otang kona mengampuni seninamu ibas pusuh pekhaten mu nai. (Mengajahi I bas Pehcehen). 1 Nggo kesa Isa siap mechok-chok i, ia laus i Galilea nai deket ngo kesa soh i bekas Yudea. I kepah lae Yordan. 2 Nca, kumpulen jehma mbue pengekutna, nca ia ki juahken kalak i hadonang. 3 Tah piga-piga kalak Farisi khoh mendahi Isa lako mengunjuni deket mengkuso. ''Boi ngo i benakhken dahuli-dahuli naing ki ceheken jabuna janah mbue alasen na?'' 4 Nca, Isa ki jawab deket mendokken, ''Otang kona baca kehna ia ngo ki ciptaken kalak i mulana nai, menjadiken kalak i dahuli-dahuli deket dabekhu, 5 Ia bekfirman, 'kehna i, daholi-daholi hakhus menadingken bapakna deket cecekna, ket ia hakhus menjadi hada deket jabuna, hakhus i ning dua i gabe hada daging'? 6 Nai, kalak i otang ne dua, tapi sada tubuh ngo. kehna i, kade si enggo pekhsada Allah, jehma otag ne boi i pejae 7 Kalak i mendoken mendahi Isa, ''Tkhus, kune Musa ki pekhintahken lako memekheken sukhat cekhai deket mecekheken jabuna?'' 8 Isa mencekhok mendahi kalak i, ''kekhna kekekhasen ate mu, Musa mengijinken kona mencekheken jabuna. Mula nai otang ngo bagi. 9 Deket, aku mendoken mendahi kona bakhang ise si ki cekheken jabuna, kecuali kekhna melangkah julun pedemen tkhus kawin deket dabekhu si deban, ia melangkah julun pedemen.'' 10 Pengekut-pengekut mencekhok mendahi sa, ''Mela bagen ngo laki deket jabuna, lontin otang kabin.'' 11 Nai, Isa medoken mendahi kalak i, ''Otang kakhina jehma boi menjalo pengkhanaen enda, kecuali kalak sinibkheken. 12 kekhna, lot jehma otang kabin, kekhna memang bagi kena tubuhken i bages beltek cecekna nai, deket jehma otang kabin kekhna i mandulken kalak si deban, deket lot mang jehma si ki mandulken dikhina sendikhi kekhna kekhajaen sukhga. Bakhang ise boi menjalo si bagen, belimo ia menjalo sa.'' (Isa Deket Dukak-Dukak kedep). 13 Nggo kesa i, tah piga dukak kedep i embah mendahi sa Ia boi mengampakhken tangan na i babo dukak-dukak i deket mengsodipken kalak i, tapi, pengekut-pengekut ki sengetken kalak-kalak i. 14 Nai, Isa mendoken, ''Beli mo dukak-dukak kedep i. Ulang i lakhang kalak i lako khoh mendahi-Ku kekhna kekhajaen sokhga lik kalak-kalak si bage dukak-dukak kedep i.'' 15 Nggo kesa Isa mengampakhken tangan na i babo dukak-dukak i, Ia laus isi nai. (Bakune Mendapetken Geluh Si Dekah-Dekah na). 16 Nggo kesa i, khoh mo jehma mendahi Isa deket mengkusoi, ''Gukhu, si kade mo hakhus aku baing sa boi ngeluh se dekah-dekah na?'' 17 Deket, Isa mendoken mendahi kalak i, ''Mengkade kona mengkusoi mendahi ku tentang kade mo si mende? Hanya sada ngo si mende. Nai, mula kona ning masuk mi bages geluh, ue i mo atukhen-atukhen idi.'' 18 Jehma i mengkuso mendahi Isa, pkhintah si apaina? ''i aloi Isa, otang ki pateken, otang melangkah julun pedemen, otang menako, otang koa memaing kesaksien si palsu, 19 Hokhmati mo bapakmu deket cecekmu deket kekelengi mo denganmu jehma si bage kona sendikhi.'' 20 Jehma si muda i mendokken mendahi-sa, ''Kakhina si bagidi nggo aku taati,kade den ngo si kukhang na?'' 21 Isa mendokken mendahi sa, ''Ukum kona ning sempukhna, laus deket dea mo khina kade si lot bamu . Thus, bekheken mi kalak si otang mampu, deket kona pe mendapet hakhta i sokhga, deket ekut mo Aku.'' 22 Nai,nggo kesa kalak muda i memege kuso-kuso i, ia laus janah mekhdengan ate lungun kekhna ia si beak. 23 Nca, Isa mendoken mendahiken pengekut-pengekut na, ''aku mendokken si tuhun na mendahi kona, payah be kalak si beak lako deket mi bages kekhajaen sokhga. 24 Sekali nai, Aku mendoken mendahi kona mela lebih mekhasa mendahiken hada unta lako ki lewati lubang jakhum, dakhi pada kalak si beak masuk mi kekhajaen Allah.'' 25 Nggo kesa pengekut-pengekut i mendengkoh pendoken ni, kalak i gabe bengap kalohon, deket mendoken, ''Ukum bagidi, ise mo si boi i selamatken ?'' 26 Deket menenggen kalak i, Isa medokken, ''Khebak jehma, otang mungkin, tapi khebakken Allah, kakhina idi mungkin.'' 27 Nggo kessa i, Petrus mendokken mendahi-Sa, ''Idah mo, kami ngo menadingken kakhina na deket mengekut Kona. Gabe, kade mo si kami ning jalo?'' 28 Isa mendokken mendahi kalak i, Aku mendokken si tuhun na kalohon bamu mela kona, mengekuti aku ibagas dunia si khembakhu, enggo kesa dukak jehma kudul i bekas kemegahen na, kona pe kudul i bekas dua belas kemegahen lako ki hakimi suku Israel . 29 Deket, khina jehma si enggo ki tadingken sapo na, kalak i dahuli-dahuli, kalak i dabekhu, bapak, cecek, dukak-dukak, deket jehma kekhna gelakhku nai menjalo sekhatus kali ganda kona mengwakhisi geluh se dekah-dekah na. 30 Tapi, dom kalak si pekhjolo naing jadi pekhpodi, deket si pekhpodi naing jadi pekhjolo.'' (Pekhumpamaen Tekhsenget Pakha Pekekhejo Kebun Anggukh) 1 " Kekhna, Kekhajaen Sokhga idi mo bage kalak sidasa kebun anggukh si laus subuh-subuh lako menulusi pengkekhajo mi kebun anggukh na. 2 Enggo kesa ia sepkatdeket kalak si pengkekhajo i upah na hada dinakh sewakhi, bakhu ia menukhuh kalak mi kebun anggukh na. 3 Bakhu kikha-kikha i jam tellu ia laus deket mengidah kalak si deban cendekh-cendekh otang mekhkade i bekas umum. 4 Bakhu, ia mecekhok mendahi kalak i, kona, janah laus nola mo kona mi kebun anggukh janah kade si pantes kenah ku bekhekken bamu.' Bakhu, laus nola mang kalak i. 5 Sekali nai, sekitakh jam enam bak jam siwah laus mo ia deket mengkekhajoken si sekhupa. 6 Nai, kikha-kikha i jam sebelas, ia laus deket menimbaki kalak sideban cendekh-cendekh deket ia mecekhok mi kalak, kasa kon cendekh isen ndong-ndong sewakhi en? 7 Nina kalak i tabasa, ' kumekhna otang ise ki pekekhajoken kami.' Si dasa kebun idi mecekhok taba kalak i, 'kona, laus mang mo mi kebun anggukhku.' 8 Enggo kesa akhi ning bekhngin, si dasa kebun idi mecekhok mendahi mi mandokh na, tenggoi mo kalak si kekhajo i deket bayakhken ni kalak i upah na, i mulai si tekhakhikh nai soh mi si pekhtama. 9 Enggo kesa kalak si i pekhkekhajoken i jam sebelas, khoh, masing-masing jehma i menjalo hada dinakh. 10 Enggo kesa kalak si pekhtama i pekekhajoken i, khoh, janah kalak i hakhap naing menjalo mbue. Tapi, kalak i di kepe tong menjalo 1 dinakh. 11 Enggo kesa i jalo, kalak i ki pekhotes mi si dasa kebun i. 12 kalak i mendokken, jehma-jehma si masuk si pekhpodi 1 jam, ngo kesa kekhajo bakhu kona kibain kalak i bak kami, si enggo menahan letja deket nggakha akhi sewakhien. 13 Tapi, si dasa kebun idi menjawab deket mendokken ,mi salah hada kalak i, 'Senina, otang aku salah bamu. Otang ngo kona sepakat bak aku imo hada dinakh? 14 Buat mo alik mu janah laus, tapi ku pot ki bekhek bana kalak si pekhpodi enda, dos mang mo mi kona. 15 Atah otang ngo i benakhken lako mengulaken kade si pot bangku mi likku sendikhi? Ato, atah mata mu ngo jahat kumekhna aku main si mende? 16Jadi, si pekhpodi kemah jadi si pekhlebbe, janah si pekhlebbe kenah jadi si pekhpodi. (Isa Tole Mecekhok Tekhsenget Kematen-Na) 17 Enggo kesa Isa naing laus mi Yekhusalem, Ia mekhembah dua belas pengekut-pengekut-Na otang khebak-khebak ibas pekhdalanen, Ia mecekhok mi kalak i, 18 "Idahmo kita naing laus mi Yekhusalem janah Dukak Jehma i kenah i sekhahken mi imam-imam kepala deket ahli-ahli Taukhat. kalak i naing menghuku-Sa deket kematen. 19 Bakhu, kalak i kenah menyekhahken Ia mi bangsa-bangsa si deban lako i khehe-khehe, i libasi, janah menalibken-Sa. Janah i wakhi petelluken, Ia kenah i pekeke. (Pengidon Cecek Be Dukak-Dukak Zebedeus nai) 20 Enggo kesa, cecek dukak-dukak si Zebedues khebak dukak-dukakna khoh mi Isa janah mekhsujud lako mengido sesuatu mendahi Isa. 21 Janah, Isa mecekhok tabasa, kade ngo si pot bamu? cecek idi menjawab, sukhuhken mo asa duana dukakku boi dogok ibas KekhajaenMu, hada i kemuhenmu deket hada nai i kambikhangMu. 22 Tapi, Isa mengaloi, "kona otang paham kade si i pido kono i. Tah sanggup mang pana kona mengenum cawan si hakhus si ku enum i?" Kalak i mecekhok Isa, "ue, boi ngo kami." 23 Isa mecekhok taba kalak i, "kona memang kenah mengenum i cawan-Ku nai,tapi lako dogok i kamuhen ato i kambikhang-Ku, otang ngo hak-Ku memekhekken i, tapi be sebanken be kalak si enggo i pekhsiapken Bapa-Ku." 24 Enggo kesa si sepuluh pengekut-pengekut si deban memegge i, nai kalak i pe pungukhen mo mik si dua senina na idi. 25 Tapi, Isa menenggoi kalak i janah i dokken, i betoh kona ngo imo pakha penguasa bangsa-bangsa sideban si menukhuh kalak i, janah jehma-jehma si mbellen kalak i mendalanken hukum bai kalak idi. 26 Nemuken otang ngo bagi i antakha kona, tapi ise si pot menjadi si mbellen na i antakha kona, ia hakhus menjadi pengeladenmu. 27 Janah ise sambin si pot menjadi si pekhlebbe i antakha kona, ia kenah menjadi hamba mu, 28 dos ngo bage Dukak Jehma si khoh i otang lako ki ladeni, tapi lako meladeni janah memekhekken kesah-Na mahan tebusen be jehma mbue (Dua Kalak Si Petung I Penjuahken) 29 Janah, enggo kesa kalak i menadingken Yekhiko, dom jehma mengekuti-Ia. 30 Janah, dua kalak si petung, si dogok-dogok i biding dalan, ni enggo i begge bahwa Isa lewat, janah metenggo mo kalak i, "Tuhan, Dukak Daud, maseh mo atemu midah kami!" 31 bakhu jehma mbue i ki pesenget kalak i asa sip. Tapi, kalak i makin mesukhak, "Tuhan, Dukak Daud, maseh mo atemu midah kami!" 32 Bakhu, Isa ndong janah menenggoi kalak i. Ia mendokken, "kade si pot bamu asa ku bahanken bamu?" 33 Kalak i mendokken, ba-Na, Tuhan, pot ngo kami asa mata kami i penjuah." 34 Isa tekhgekhek kumekhna maseh ate mi kalak i, janah ki jamah mata kalak i, janah pas waktu idi mentekh kalak i boi balik mengidah, janah mengekuti Isa (Isa i Sambut bage hada kalak Raja), 1enggo kesa kalak indesing, i Yerusalem ket enggo soh i betfage, ideleng jaitun Isa kiutus dua kalak pengikut-Na. 2choken-Na mendahi kalak i laus mo mikuta si lot ijolomu deket kona tekhus simbak sada kalode tereket deket hada anak kalode rebak ia, osari eket kalode i, embahmo duana bang-Ku. 3 mula lot jehma sikickhoken, bakhasng kade pe mendahi kona, kona harus menchoken, (Tuhan memehlukenna deket Ia naing segera kikirimken. 4 hal enda, tehrjadi asa tergenapi kade si ickhoken nabi: 5 ckhoken mi bru Sion, tengenmo Rajamu Khoh mendahi kona, merate ncerep deket memakin hada kalode si muda, bas hada anak keledai imo beban 6 pengiku-pengikut i laus deket mengulaken sini ckhoken Isa taba kalak i. 7kalak i mekhembah kalode hasken anak-anak kalodei deket menggamparken jubah-jubah kala i, idates kalodei janah Isa kundul ibabona. 8 simbue kalak i, memampangken jubah-jubah kalaki idalan, deket sidebannai kipotong ranting-ranting kayu idi, janah ipecidah idalan 9 mbue kaslask imekhdalan ilebena deket mengikut-ngikut "Hosana be dukak Daud, merkesarintuaen mo Ia, so khoh ibagasen Tuhan, hosana ibekas sindatena. 10 enggo kesa Isa masuk mi Yerusalem, Khatana kotai terberita kalak i mengkusoi, ise ngo pana kalak enda? 11 deket jehma simb ue i mengaloi , " Ia i mo nabi Isa Inazaret nai, i Galilea. (Isa kibersihken hapo Allah) 12 engoi Isa masuk mi Hapo Allah kipelaus kalak sinderang medea ket menokoh, i hapo Allah, deket menjongkirbaliken meja bekas tukark menukahr kepeng, deket bangku-bangku kalak simedea manuk-manuk ndarapati. 13 Ia meckhok mendahi kaLak i, enggo tehrtulis i hapongku kenah i gelari hapo ibadah tapi kona memaingken bage asar kalak pekhampok. 14 kalak sipetung deketg kalak si lumpuh khoh mendahisa mi hapo ibadah, janah Ia kipejuahken kalak. 15 nai khatan imam-imam kepala dekt Ahli-ahli taurat menengen kelengangen-kelengangen sienggo ibaning Isa deket menengen dukak-dukak simenenggoken i hapo Tuhan, "Hosana be Dukak Daud menter melagamo kalaki. 16 kalak i mengkuso be Isa, tah enggo kona mendengkoh kade sini ckhoken dukak-dkak enda deket Isa mengaloi kalak i, we otang kono pernah membaca ibas babah ukak baru tubuh deket dukak-dukak simenicik, kona enggo kisiapken pemojien ibas dirimu sendiri. 17 enggoi Ia menadingken kalak i, deket laus miluar kuta ini, mi Betania janah mekhbekhngin ihendi (Isa menuduhken kekuaten Iman). 18 bagendarhi pas sicegen ne wakhi enggo kesa Isa balik mi kota melehe mo Ia. 19 deket pas menengen kayu ara ibiding dalan, Ia mendahi janah otang kade dapetsa lainken bulung-bulung keca Ia menckhoken mi kayu idi otang nenge lot buah bamu nai soh sidekah-dekahna, sigejap ni kayu ara i ibaing merakar 20 enggo kesa pengikut-pengiku-Na menengen simasai, kalak pengikut-pengikuti bengap deket mengkuso bakune sa kayu arai gejapkenen merakar. 21 enggoi Isa mengaloi kalak i, situhuna Aku meckhok bamu mula lot imanmu deket oda kona khoga kona otang naing mengulaken kade sini ulaken mendahi kayu ara enda, mula meckhok kona mendahio deleng en mompat moko deket mompatmo mibages laut tapi idi kenah tekhjadi. 22 deket khatana sinipidomu ibas doa percaya mokona, kona kenah menjalo (Pemimpin-Pemimpin Yahudi kiraguken kuasa Isa) 23 sinderang Isa memasuki hapo ibadah, kalak imam kepala deket kalak situa-tua kalak Jahudi khoh mendah-Sa, waktuni Ia mengajar deket mengkuso, pake kuasa kadengo Ko mengeluarken ne, ise kibkheken ba-Mu 24 Isa mengaloi kalak i, Akupe mengkusoken hada hal mendahi kona mula kona boi mengaloi akupe kenah magahken bamu, deket kuasa kade mengulaken khatana hal enda. 25 idikenai mo Baptisen Yohanes i. isorganai barangpe be jehmanai, mulai mcnchokken ibas kalak i sendiri, idoken mula kita doken isorganai, ia menchoken mula bagi merkade ko otang perhcaya kona be Yohanes. 26 mula kita khoh be jehma nai kita mbiahk mendahi jehma mbuei, kehrna khatana bahwa Yohanes imo nabi. 27 enggoi kalaki mengaloi Isa otang kubetoh kami deket Isa meckhok mula b agi Aku pe otang kubagahken bamu merhkita kuasa kade Aku mengulaken hal enda (Perumpamaen tkhenget dua kalak dukak). 28 mula bagi kade pendapetmu? lot kalak simedukak dua daholi deket ia khoh mi siperhjolo, engket meckhok, anakku, laus mo kona khejo wahrien mi kebun anggur. 29 deket ia mengaloi ue pa, enggo keca bagi ia otang laus. 30 enggo kesa bagi Bapa nbi laus mendahi sipeduaken deket mendokken dos bage siperjoloi, dukak ni mengasloi otang ue tapi ia menelseli sehingga laus ia 31 ise ngo ibas sidua dukak i simenguei Bapa ni? meckhok kalak i, "siperhpudi". Isa meckhok be kalak i" situhuna Aku meckhok mendaho kona, " situhuna Aku meckhok mendahi kona kaslak sipepulungken pajask deket pelacur-pelacur kenah masuk mi bagas kerajaen Tuhan menjoloi ko. 32 kesa Yohanes khoh mendahi kalak i, ibagesen daslan simendena deket kona otang mempercayai tapi kalak pepulungken pajak deket pelacur-pelacur kipercayai Ia, deket kona menegnen hal en janah otang menelseli sienggona kenah kona dapet kipercayai Ia (Perumpamaen tentang sidasa deket sikisewa juma anggur) 33 dengkohken perumpamaern sideban, lot sidasa kebun anggur, simenuani hada kebun anggur, memaing pagar kuliling, deket mengkurak bekas pemeceken anggur deket memajekken menara. enggo kesai, ia kisewaken kebun anggurna, mendahi piga-piga kalak petani, deket ia laus mi luar negeri. 34 enggo kesa dapet ning mosim buah, ia menukhuk pengiukut-pengikutnai mendahi petani-petani i, asa menjalo buah ni 35 deket kalak petani i, menangkup kalak pesuruh i, janah menenju hada kalak nai ibunuh deket sidebankena ibentiri deket batu. 36 sekali nai sidasa kebun i, isukhuh pengikut-pengikut sidebankeni lebih buen sipala sipekhjolo i, kalak petani-petani-petani i, mengulaken sidos bag kalak i, 37 akhirna sidasa kebun i menukhuh dukakna, mendahi kalak i, cekhokkenna kalak i menghargai dukakku 38 tapi bagipe kalak i kitangkup dukak, sidasa kebun i, imeckhok samah-samah kalak idi ia mo ahli warisna khohmo ke, kita bunuh mo ia, deket kirampok warisena. 39 enggo keca i, itangkup mo dukak sidasa kebun i, iambongken mi luarh kebun anggur, deket ibunuhna 40 kekhnanidi enggo kesa sidasa kebun anggur i khoh, kademo sinaing iulaken mendahi petani-petani idi? 41 kalak i meckhok mendahi- Sa, " kenah i binasakena kalak-kalak sijahat idi dengan jahat kalon, deket kenah menewaken kebun anggurna mendahi petani-petani sideban, sinaing kiserahken bana buah-buah imusimna 42 Isa meckhok mendahi kalak i, " otang pernah ibaca kona simende ibas kitab suci: 'batu sini tulak tukang-tukang bangunen, enggo menjadi batu perhsoki. mula pe tehrjadien imo bai Tuhan nai, deket kejadien enda ajaib imatanta? 43 kehknaidi Aku meckhok mendahi kona, kerajaen Allah naing ibuat bamu nai, naing ibehekken mendahi kaLak simehasilken buah bananai. 44 deket ise sindabuh mi babo batu enkenah ipecahken soh merepuk deket ise pe itinggang batu en kenah mereppuk 45 enggo kesai, imam-imam kepala deket kalak-kalak Farisi, memege perumpamaennai kalaki simengantusi bahwa Isa meckhok tentang kalak i. 46 tapi, ketika kalak i berusaha lako kotangkup Isa, kalak imbiah mendahi kalak simbue, kekhna kalak simbue i menganggap bahwa Isa imo nabi (Pekhumpamaan Tekhsenget Kalak Si Idilo Mipesta Pekhkawinen) 1 Isa mendoken deng mendahi kalak ibas pekhumpamaan- pekhumpamaan,i doken mo, 2 kekhajaan sokhga imo i umpamaken bage sada kalak khaja si pepadaken pesta pekhkawinen mendahi anak na dahuli. 3 Janah, ia mendoken mendahi pekhkebas nai janah mendilo jelma-jelma si nggo i tenggo mi pesta idi, tapi kalak i otang nggeut khoh. 4 Janah, khaja i mendoken pekhkebas-pekhkebas si deban, i doken mo, taba kalak si nggo idilo, i tengen, aku nggo kipema si panganen. Lembu-lembu tonggal janah pinakan-pinakan singgomokna kakhina enggo mo i sembelih, janah kakhinana nggo lot. khoh mo kene mi pesta pekhkawinen idi 5 Nggo ketca kalak i memodiken janah laus, si dasa i juma nai, si debanken mi pekhusahana. 6 Janah sidebanken nai menangkup pekhkebas-pekhkebas khaja idi,isiksa janah i bunuhi kalak idi. 7 kekhna, khaja pungukhen, janah i kikhim tentakha-tentakha, memaingken pemunuhen-pemunuhen idi, janah menutung kota kalak i. 8 Nggo kecta i, ia menckhok mendahi budak-budakna i,' pesta pekhkawinen nggo sidung, tapi jelma-jelma ni dilo na idi otang pantas. 9 mulla bagi di, laus mo kona mi dalan-dalan si kami dilo mo bakune mbue jelma si nggo dapet i simbaki kona i pesta pekhkawinen en,' 10 janah, pekhkebas-pekhkebas na idi laus mi dalan-dalan janah pepulungken kakhina jelma sini dapet kalak idi si mende deket siso mende. janah,bekas pekhkawinen i pe i domi deket kakhina pamili. 11 nggo kesa, khaja soh, nggo mo jumpa imo deket tamu na, ia mo menengen sada kalak jelma i hadonang, si otang memakeken paken mi pesta pekhkawinen i. 12 Ia mendoken mendahisa, senina, bakune kona boi soh mi henden otang memaken paken mi pesta pekhkawinen enda? janah, sip mo jelma idi. 13 janah khaja i mendoken mendahi pekhkebas- pekhkebas nai eketi mo tanganna deket nehena, janah ambongken mo ia mi bagasen si gelap kalohon, i sadonang, naing lot tangis deket kertak gigi." 14 kekhna, mbue si ne mendilo tapi,situk si ipilih." ( Khencana Pemimpin Yahudi Naing Menjebak Isa) 15 Nggo kesa i, jelma-jelma Farisi laus mi bekas na mekhpekat asa kalak i naing mengeket Isa deket mendokenna. 16 janah, kalak pesulaken pengikut-pengikut kalak i mendahi Isa, deket kalak- kalak Herodian. kalak i mendoken, "Guru, kami betoh kona si benakh na mendoken dalan allah i bas sini tuhuna. kona otang mbiakh i bas kade pe janah kona otang mengidah khupa. 17 mula bagidi, doken mo si betoh -Mu mendahi kami. kade mo si i tuhuken lako membayakh pajak mendahi kaisakh ato otang?" 18 nggo kesa, Isa Memetoh kejahaten kalak i janah i doken,"mengkade kona menguji Aku,kene kalak munafik? 19 Tuduhken mo bang-Ku kepeng lakomi pajak idi nai kalak i ki soh ken sekeping pekhak mendahi_-Ia 20 Janah, ia mencekhoken kalak i khupa ato sukuten siapai na mo en? 21 kalak i mendoken "Kaisakh". nggo kesa,Isa mendoken mendahi kalak i,mula bagi, baingken mo mi kaisakh tekhsenget hak kaisakh,janah mendahi Allah sekenah menjadi hak Allah. 22 nggo kesai dengkohken, kalak i lengang kalohon mo ia janah menadingken-Na janah laus mo ia 23 Ari si dos, kalak-kalak Saduki, mendoken kumekhna otang lot pekhkeken, khoh mendahi Isa janah mengkuso taba-Na. 24 Kalak i mencekhok, Gukhu, Musa mendoken mula kalak daholi mate janah otang lot dukakna, senina dahuli hakhus mengawini jabuna dekat ki tekhusken ketukhunen bage senina si mate idi. 25 Bagendari, lot pitu senina antara kami sipekhjolo mengawini, janah mate otang lot dukak na, menadingken jabuna mendahi seninana. 26 Bagidi mang deket si pedua, deket si petelu, soh mi pepituken. 27 kakhinana dabekhu idi janah mate 28 Ibas waktu pekhkekena,dabekhu idi simahan jabu ibas si pitu mekhsenina idi? kekhna, kalak i kakhina enggo mengkawinenia." 29 kekhna naidi, Isa mengaloi janah mendoken mendahi kalak i," Kona laling, otang memetoh tekhenget kitab suci makhang pe Allah. 30 kekhna, ibas ari pekhkeken, kalak i otang kawin deket i kawini, tapi bage malaikat-malaikat i sokhga. 31 Tapi, tekhenget pekhkeken jelma-jelma mate, otang deng ngo kona membaca kade sini doken Allah mendahi kona, 32' Aku mo Allah Abraham,Allah Ishak, deket Allah Yakub'? Ia otang Allah kalak mate,tapi Allah kalak si geluh," 33 Nggo kesa jelma mbue mendengkohken tekhenget i, lengang kalohon mo kalak i tekhenget pengajakhen-Na (Hukum Siapahna Sipaling Tuhuna) 34 janah, nggo kesa jelma-jelma Fakhisi mendengkohken Isa nggo simemaing jelma-jelma Saduki sip, merpulung mo kalak i. 35 nggo kesa i, sada i bas kalak i nai, sada kalak jelma sipande hukum taukhat?, mengkuso mendahi Isa naing i unjuni-Na, 36 "Guru, pekhintah si apaina mo si pentingna i bas hukum taukhat?" 37 janah, Isa mencekhok mendahi ia," kona kenah mengkekelengi Tuhan Allahmu deket ibagasen ate mu, deket i bagasen ukukhmu. 38 Enda idi mo pendokenna si mbelgah ibas si pekhlebe. 39 Janah peduaken idi mo bage en,' kona hakhus mengkekelengi dengan mu dos ken dikhi mu sendikhi.' 40 Ibas peduaken pekhentah na idi, tekhgantung kakhina Hukum taukhat janah Kitab ibas nabi." (Kuso-Kuso Tekhenget Al Masih) 41 bagendakhi, enggo kesa jelma-jelma Fakhisi mekhpulung akhasken, Isa mengkuso mendahi kalak, 42 "Bakune pendapatmu tekhenget Al masih?Anak ise ngo kona?" Kalak i mendoken mendahi Ia"Anak Daut." 43 mendoken mendahi kalak i, " mula bagi, bakune ngo Daut i bagas Roh, mendiloi 'Tuan' idoken mo, 44 ' Tuhan bekhfikhman mendahi Tuanku, " dogok i ketan kamuhen-Ku, sampe Aku memaingken Musuh-musuh-Mu i tekhuh nehe_mu'? Mazmur 110: 1 45 nggo kesa Daut mendiloi Al Masih sebage'Tuan' bakune asa idoken Ia idi mo anak Daut?" 46 Sada kalak jelma pe otang lot mengalusi sada mendahi Ia. janah ibas waktu idi, otang lot jelma pang mengkusoken kuso- kusona den mendahi-Ia. (Isa Menggekhtak Pemimpin Agama) 1 Enggo kesa, Ia mecekhok mi jehma mbellang deket mi pengekut-pengekut-Na, 2"Pakha ahli Taukhat deket kalak-kalak Fakhisi si dogok i babo kukhsi Musa. 3 Kumekhna idi, sidebanken i, dom kalak si mendokken taba kona, bainken janah pekhdateken mo. Kumekhna idi, ulang ualken pengelako-pengelakona kumekhna kalak i mendokken i, tapi otang mengulakensa. 4 Kalak i mengeketken beban si mbotong deket memaing i bakha kalak si deban. Tapi, kalak i sambin otang get ki pindahken bakn jakhi kalak i . 5 Kalak i kakhina mengulaken pengelako na asa i idah kalak. Kalak i ki pebelang tali-tali sembahyang na deket ki pebelgah khumbai-khumbai ujung jubah na. 6 Kalak i mengkelengi i bekas tekhhokhmat i bages pekhjamuen , janah kundul i bekas tanjolo i sinagoge-sinagoge, 7 salam penghokhmaten i bekas-bekas umum, janah i dokken Khabi dok jehma-jehma. 8 Tapi, kona ulang i dokken khabi kekhna hada ngo kesa Gukhu mu, janah kona kakhina senina. 9 Ulang dokken ise sambin menjadi Bapamu i dunia en , kekhna hada ngo kesa Bapamu, imo Ia i sini sokhga. 10 Otang nola kona i gelakhi pemimpin kumekhna hada ngo kesa Pemimpinmu, imo Al-Masih . 11 Tapi, si mbelgah na i antakha kona, kenah mo ia jadi pengladenmu. 12 Ise si ki pedates dikhina kenah ngo i pecekhep janah ise si ki pecekhep dikhina kenah ngo i pedates. 13 Sudah mo kona, kene ahli-ahli Taukhat deket kalak-kalak Fakhisi, kalak-kalak munafik! kona ki tutup pentu Kekhajaen Sokhga i jolo kalak kumekhna kona sindikhi pe otang ngo memasuki na janah otang mang i bekhek kalak i si naing memasukisa. 14 Sudah mo kona, ke ahli-ahli Taukhat deket kalak-kalak Fakhisi, kalak-kalak munafik! kumekhna kona menandangi hapo kalak janda janah mekhbual kona memaingken doa-doa si nggetdang. Kekhna i, kona naing menjalo hukumen si lebih bekhat. 15 Sudah mo kona, ke ahli-ahli Taukhat deket kalak-kalak Fakhisi, kalak-kalak munafik, kona mengagahi laut deket dakhaten lako mekhembah kalak masuk mi bagasen agamamu. Janah, ia menjadi salah hada na. kona memaingken ia jadi anak nekhaka, dua kali lipat dakhi pada kona sendikhi. 16 Sudah mo kono, ke kalak pemimpin si petung, si mendokken, "ise si mekhsumpah kumekhnaken Bait Allah, kekhna idi otang kade akhtina i. Tapi ise si mekhsumpah kumekhnaken emas Bait Allah, ia tekhikat kekhna sumpah idi.' 17 Kona, si moto janah si petung! apa i na mo si mbellgah na, emas atao Bait Allah si mengudusken emas idi? 18 Deket, ise si mekhsumpah kumekhna altakh, sumpah idi otang lot guna na. Tapi, ise si mekhsumpah kumekhnaken pekhsembahen i babo altakh idi, ia tekh-eket kekhna sumpah i.' 19 Kena kalak-kalak si petung! apai ns si mbelgah na, pekhsembahen ato altakh si mengudusken pekhsembahen idi? 20 Kumekhna idi, ise si mekhsumpah kumekhnaken altakh, mekhsumpah kekhna altakh deket kakhina si lot i babo na. 21 Deket, ise mekhsumpah ise kumekhnken Bait Allah, mekhsumpah kumekhnaken Bait Allah deket kumekhnaken Ia si ndong i bagesna. 22 Deket, ise mekhsumpah kumekhnaken sokhga, mekhsumpah kumekhnaken tahta Allah , janah kumekhnaken Ia si kondul i babo na. 23 Sudah mo kono, ke ahli-ahli Taukhat deket kalak-kalak Fakhisi, kalak-kalak munafik! Kona memekhe pekhsepuluhenmu i selasih, adas manis, deket jintan, tapi enggo ki abaiken kade-kade sambin si lebih bekhat i Hukum Taukhat, imo keadilen, maseh ate, deket iman. Si enda mo si hakhus na enggo i ulaken ko otang no ki abaiken kade-kade sambin si deban. 24 Kona pemimpin-pemimpin si petung, si menakhing namuk deket menelen seekokh unta! 25 Sudah mo kona, kene ahli-ahli Taukhat deket kalak-kalak Fakhisi, kalak-kalak munafik! Kekhna, kona ki pebekhsihken tan luakh cangkikh deket pikhing mu, tapi tan bages na kakhina tangkon deket kini hokok. 26 Kona, kalak Fakhisi si petung! bekhsihken lebe tan bages cangkikh deket pikhing i, bakhu, i luakh na pe bakhu bisa mbekhsih. 27 Sudah mo kona, ahli-ahli Taukhat deket kalak-kalak Fakhisi, kalak-kalak munafik! kekhna, kona dos bage kubukhen si i cet wakhna mbettakh, itan luakh na tekhidah mende, tapi i bagesna kakhina tulan-tulan kalak si mate deket kakhina kenajisen. 28 Bagi mang pe deket kona, i tan luakh nai kona tekhidah mende bage jehma. Tapi, i tan bages na kona penuh deket kemunafiken deket kejahaten. 29 Sudah mo kona,ahli-ahli Taukhat deket kalak-kalak Fakhisi, kalak-kalak munafik! Kekhna, kona ki bangun kubukhen-kubukhen kalak nabi deket ki pemende batu nisan kalak si bukhju, 30 deket mendokken, 'ukum kami ngo nggelluh i waktu masa empung nami akhnia, kami otang naing memuat bagien bak kalak i bages dakhoh kalak nabi.' 31 Deket bagidi, kona bekhsaksi mendahiken dikhimu sendikhi bahwa kona mo dukak-dukak kalak si memateken kalak nabi. 32 Jadi, genep pi mo ukukh pakha nenek moyangmu. 33 Kona, nipe-nipe, ketukhunennipe-nipe beludak, bakune mo kone ki lepasken dikhimu i hukumen nekhaka nai? 34 Kumekhna idi, tengen mo, Aku mengutus nabi-nabi, jehma-jehma bijaksana, deket ahli-ahli Taukhat mendahi kona. Piga-piga i kalak i naing i pateken kona deket i silangken, piga-piga kalak naing i tenjui i sinagoge-sinagoge, janah kona kidekhsa i kota mi kota, 35 Asa kahina dakhoh kalak si benakh si i okheken i si i okheken i dunia ning khoh mendahi kona, mulai i dakhoh Habel, kalak si benakh idi, soh mi dakhoh zakakhia, si kona pateken i antakha Bait Allah deket altakh. 36 Situhunna,Aku mnedokken bamu bahwa kakhina enda kenuh khoh mendahiken penekhus en." (Hukumen mendahiken Yekhusalem) 37 Oh Yekhusalem, si ki patekenkalak nabi deket si ki amboki batu mi kalak i si i utus mendahikensa. Gatina aku pot ki pepulung dukak-dukakmu mekhsada, bage manuk ki pepulung anak-anak na i tekhuh kabeng na, tapi kona otang get. 38 Tengen mo, hapo mu i tadingken bamu janah melongo. 39 Kekhna, Aku mendokken mendahi kona mulai bagendakhi nai, kona otang ning mengidah aku ne soh kona mendokken, i bekhkati mo Ia si khoh bages gelakh Tuhan.''' (CEKHAMAH ISA TENTANG AKHIKH ZAMAN Bait Alla naing i khumpakan). 1 Isa keluakh i Bait Allah bakhu laus waktu kalak pengekut-Na khoh lako menuduhken bangunen-bangunen Bait Allah mendahi-Na. 2 Deket, Ia mengkuso mendahi kalak idi, ''otang pana idah kona kakhina en? Aku mendokken situhun na mi kona otang lot sada batu pe i henda naing i beli lot i babo batu si deban, si otang naing kukhumpakken.'' (Kinidekhsa si pekhjolo). 3 deket, waktu Isa kundul i babo bukit Zaitun, pengekut-pengekut khoh mendahi-Sa cakha sendikhi janah mencekhok, ''dokken mo mi kami, dahakhi naing tekhjadi janah kade mo naing menjadi tanda pikikhen-Mu dket akhikh zaman i?'' 4 Isa mengaloi kalak i, pedateken mo asa otang lot ise jehma si ki lalingken kona. 5 kekhna,mbue si naing khoh kekhna gelakh-Ku dekket mendokken, 'Aku mo Isa AL-Masih, 'Deket kalak i naing ki lalingken dom kalak. 6 Kona naing memegge pekhangen deket kabah-kabah tekhsenget pekhang. Pedateken mo asa kona otang mbiakh kekhna si deban-deban tekhjadi, tapi en otang sidung. 7 Kekhna i, bangsa nai keke melawan bangsa, deket kekhajaen naing melawan kekhajaen, janah i bekas si deban nai lot kelehen deket gempa bumi. 8 Kakhina sideban en imo pekhlebe i pendekhitaen sakit ki tubuhken. 9 Nggo kesa i, kalak idi naing memekheken mi kesiksaen, janah naing ki pateken, janah kona naing i pemoyang kakhia bangsa kekhna gelakh-Ku. 10 Waktu wakhi i, mbue naing tekhtuktuk, deket saling memekheken,deket memoyang ate sada deket si deban ken na. 11 Dom nabi palsu naing tekhidah deket melaling ken kalak si dom. 12 Kumekhna, pelangakhen makin dom na, kasih dom su kalak naing jadi bekhgoh. 13 Tapi, kalak si tahan soh mi podina naing mo i selamatken. 14 deket, Injil kekhajaen enda naing i bekhitaken mi selukhuh dunia gabe kesaksien mi kakhina bangsa, deket nggo kes i naing khoh kehabisen na. (Pendekhitaen Belgah deket AL-Masih-AL-Masih Si Palsu). 15 ''Nggo, kesa kona mengidah penghapusen si ngekhi, bage sini dokken Nabi Daniel,cendekh i bekas suci ,naing mo kalak kibaca janah ki antusi, 16 Kalak i si lot i Yudea kenah melakhiken dikhi mi bukit. 17 Ise si lot i babo sapo,ulang mo ia tukhun lako memuat kade pe i bagas hapo na i. 18 Ise si lot i juma ulang balik lako memuat jubah na. 19 Nai, sudah mo kalak isi mekadong deket kalak si menusui anak bakha na ibas wakhi-wakhi i. 20 Mekhsodip mo asa pelakhien mu ulang pas musim bekhgoh makhang i wakhi sabat. 21 Kekhna ngo kesa i naing tekhjadi mas pendekhitaen mbelgah, bage si makden nung tekhjadi pekhlebe dunia soh bage dakhi, janah otang nung tekhjadi ne. 22 deket, mela akhi-akhi otang i pejopok, otang lot geluh i selametken. Nai, kemekhna kalak si tekhpilih, akhi-akhi naing i pejopok. 23 Nggo kesa i, mella kalak mecekhok mendahi kona, 'Tenggen Al-Masih lot isi,' makhang 'Ia lot i hadoi,' ulang mo pekhcaya tabasa. 24 Kekhna, Al-masih_Al-masih si palsu deket nabi-nabi si palsu naing tkhidah deket naing memaingken tanda-tanda si belgah deket mujizat-mujizat janah melalingken, mula mungkin, kalak i tekhpilih. 25 Pedateken mo, Aku nggo mendokken mendahi kona simakden. 26 Nggo, mela kalak i mendokken mendahi kona, 'tengen, Ia lot i padang belantakha,' ulang laus mi hadoi, makhang 'tengen, Ia lot i bages kamakh i,' ulang pekhcayai. 27 Kumekhnaken, dos bage pelian si mbicakh i timur deket mekhsinakh so mi barat, bagi mang pe pekikhoh dukak jehma naing tekhjadi. 28 I bekas si lot bangke, isi mo manuk-manuk nasar i naing mekhebak.'' 29 ''Nggo, kesa masa pendekhitaen i, 'Matahakhi naing i bainken gelap, deket bulan otang ne memekheken cuhaya, Bintang-Bintang naing mekhdabuhen i langit nai, deket kuasa-kuasa i langit naing i gocangken.' Yesaya 13:10; 34:4 30 Nai, tanda dukak ni jehma naing tekhidah i langit deket suku-suku i bumi naing mekhbonek ate. kalak i naing mengidah dukak jehma khoh bages hembun-hembun i alangit, baken kuasa deket kemuliaen si belgah. 31 Deket, Ia naing menukhuk malekat-malekat-Na baken sora tkhompet si gang, deket kalak i naing ki pepulungken umat sini pilih-Na i empat penjukhu bumi , i ujung langit si sada nai mi ujungna si debanken i. 32 Bagendakhi, pelajakhimo pekhumpamaen i batang khabung nggo kesa rantingna gabe moh deket bulug-bulungna mekhtunas, kona memetoh musim gakha nggo jolmit. 33 Bagi mang pe ngo kesa kona idah kakhina i, kona memetoh nata Ia ngo jolmit ,i jolo pentu. 34 Situhun na, Aku mendokken mendahi kona kekhna penekhus en otang ning melewati soh kahina en tekhjadi. 35 Langit deket bumi naing mbalang, tapi fikhman-fikhman-Ku otang ning balang .'' (Waktu pekikhoh Dukak Jehma). 36 ''Tapi, tekhsenget akhi deket waktuna, otang lot sada poda memetoh malekat-malekat i sukhga pe otang, Si Dukak pe otang, tapi si bapa kesa. 37 Dos bage si tekhjadi pas zaman Nuh, bagi mang mo pekikhoh Dukak jehma naing tekhjadi. 38 Kumekhna i, dos bage wakhi-wakhi semakden lae belgah, kalak i mangan deket menum, kawin,deket i kawini, soh mi akhi Nuh masuk mi bages bongki bahtra. 39 deket, kalak i otang mengantusi soh lae si mbelgah khoh deket kibalangken kalak i kakhina; bagi mang pe pekikhoh Dukak jehma ning tekhjadi. 40 Nggo kesa i, lot dua kalak i juma; si sada i naing ki buat deket si sada naing i tadingken. 41 Dua dabekhu naing menggiling i batu pengilingen i, sada ning ki buat deket si sada naing i tadingken. 42 Kekhna i, mekhjaga-jaga mo kekhna kona otang itoh i akhi kade Tuhanmu naing khoh. 43 Tapi, betohkomo enda kekhna ukum tuan sapo nggo memetoh dahakhi, i waktu bekhngin, si penako naing khoh, ia naing mekhjaga-jaga deket otang ki belli sapona kena khumpakken. 44 Kumekhna idi,kona pe khaus siap sedia kekhna dukak jehma khoh i waktu kona otang memetoh. (Hamba si Setia deket Hamba si Jahat). 45 ''Bakhu, ise mo hamba si setia deket patasna, si tuan i mengangkat kakhina sapo na lako memekhe kalak i panganen i waktu si pas? 46 I pasu-pasu mo hamba i, pas tuan na khoh, tuan na idi ki dapet ia sindekhang kekhejo bagidi mang pe. 47 Situhunna, Aku mendokken mendahi kona kekhna tuan i naing ki angkat hambana ni kumekhnaken kakhina alakna. 48 Nai, ukum hamba si njahat i mendokken ibages atena, 'Tuanku ki sondati khoh,' 49 Bakhu ia mulai ki tenjui hamba-hamba si debanken ni, bakhu mangan bakken manum khebak deket si tenggen; 50 tuan i hamba idi naing khoh i wakhi pas ia otang ki hakhepken deket pas waktu si otang ia betoh, 51 deket naing menadingken-Sa, deket ki bainken ia khebak-khebak kalak-kalak munapik. I bekas idi, naing lot tangisen deket kumekhatak epen. (Simekhbaju si moto deket si Bijak) 1"Kumerhna kekhajaen sorga, naing iumpamaken bage sepuluh simekhbaju, simekhembah lampu-lampuna, deket laus lako pejumpa mampule dahuli. 2 lima kalak i, kalak moto deket lima sideban kalak bijak. 3 sementakha kalak moto i mekhembah lampu-lampuna tapi otang ket minakna. 4tapi kalak bijak i kiembah minak ibas goci-goci kedeb khebakken bak lampu-lampu kalak idi 5 bagendakhi waktu mampule dahuli idi kitunda pekikhohna, kalak i khatana tinunduh ket medem. 6 waktu tengah bekhngin, lot sokha mampule dahuli khoh! keluakh mo sambut mo Ia. 7 nai khatana, simekhbaju i nget ket kipemende lampu-lampu kalak idi. ket, simoto meckhok be mendahi si bijak ' 8 Bekhekenmo cituk minak ndenei, kehrna lampu nami neggo naing mentep. 9 tapi sibijak i kijawab, otang-otang cukup benami. laus mo kona be peda minak tokhor mo mi kona sendikhi. 10 ketika kalak i laus kitokhor, mampule dahuli i, khor ket kalak i enggo sipa bengket khatana bengket mibekas pesta idi pentu pe itutup. 11enggo kesa i khoh nola mo simekhbaju sidebanna deket meckhok, tuan-tuan buka lebe kami.' 12 Tapi Ia kijawab situhuna Aku meckhok mendahi kona otang kutandai kona. 13 kehrna na idi, mekhjaga-jagamo kona, otang ibetoh kona wakhi deket waktu Tuhan (Pekhumpamaen tekhenget telu Pelayan). 14 Kerhna kehajaen Sorga dos bage sekalak jehma si lako laus mi luakh negkhi. 15 si kitenggo budak-budakna ket kibhreken bagienna mendahi kalak i, mendahi hada kalak ia kibekhekken 5 talenta, mendahi sideban ia memehe 2 talenta deket be sideban 1 talenta masing-masing sesuai mi kemampuenna, bakhu ia laus. 16 jehma sikijalo 5 talenta, ia mentekh tekhus laus kt kidalanken si 5 talenta i, nai ia enggo kihasilken 5 talenta nai 17 deket bagi mang jehma sikijalo 2 talenta, ia kihasilken 2 talenta nai mang. 18 tapi jehma si kijalo 1 talenta, ia laus lako ki kurhak lobang itanoh ket lako kiboniken kepeng tuana idi 19 Otangndekah ne, enggo keca Tuan budak-budak i khoh deket memaing pekhetongen khebak kalak idi. 20Jehma sikijalo 5 talenta i, enggo ia khoh deket mekhembah 5 talenta nai, idokkena Tuan kona kibekhekken 5 talenta mendahi aku tengenmo aku enggo bekhasil 5 talenta nai. 21 Tuanna idi mechok mendahisa mende kalon budak simende deket siburju ket setia. kona setia ibas hal-hal sikedeb, aku naing mengangkat kona ibas mbue hal, masukmo ibas sukacita tuanmu.' 22 ket jehma si menjalo 2 talenta ia pe khoh mendahi kona ket ia meckhok, tuan kona kisehahken 2 talenta mendahi aku, tengenmo aku enggo menghasilken 2 talenta nai. 23. Tuanna kijawab mende kalon hamba simende, kona enggo setia ibas hal-hal sikedeb, aku naing mengangkat kona ibas mbue hal, masuk mo ibas mehrsampang ate tuanmuj idi 24 nai sikijalo 1 talenta i, menghadep ket meckhoken, Tuan aku memetoh, kona mo sikejamna kalon, i pekhani kona si otang isuan kona, ket ipepulung siotang osuan kona kin. 25 kehna nidi, aku mbiarh ket laus kiboniken 1 talenta ibas tanoh. tengen, kona sidasa kade simahan lakmuj." 26 Nai, Tuhan kijawab ket mecekhok mendahisa, kona hamba sijahat ket simalas kona memetoh bahwa aku kipekhani, ibas bekas siotang kusuan ket kipepulung i bekas siotang kusuan benih. 27 kehna nidi, seharusna kona harus kisimpan kepeng i, mi bank, ni enggo kesa aku khoh, aku ning menjalo deket dengan bungana. 28 buamo 1 talenta bana nai ket behekken mendahi sidasa 10 talenta idi. 29 kerhna setiap jehma sidasa naing ibehre dengo, ia akan kelimpahen, tapi be jehma siotang lot bana, bahken kade si lot bana naing ibuat. 30 Ambongken mo budak siotang mekhgunaen, mi bas gelap deket sigelapna kalohon, ibekas idimo naing lot tangis ket epen retak (Penghakimen bai Anak Jehmanai). 31" waktu anak jehma khoh ibagasen kesangapen-Na, Malaikat-malaikat khebak Ia ket Ia naing kundul i bekas kesangapen-Na. 32Khatana bangsa naing ipepulung i jolo-Na, ket Ia naing kipejae kalak idi, bage gembala kipisahken domba bas kambing-kambing nai. 33 Nai Ia maing bekas domba-domba i, ketan kamuhen-Na 34 nai Raja ning meckhok mendahi kalk idi, i ketan kamuhen-Na, khoh mo ko naing ibehrkati Bapangku, warisimo kerajaen sienggo isediaken bamu ibas awal dunia. 35 kehna mula mlehe Aku kona memehe Aku mangan , waktu aku muas kona memehe Aku menum, Aku kalak sideban kona kiundang Aku masuk. 36 waktu aku kilanjang, kona kipakeken paken bangku, waktu Aku sakit kona kiobati Aku, waktu Aku kuhungen kona khoh mendahi Aku. 37 nai, jehma-jehma sibenarh i, menjawab, Tuhan dahari kami menengen kona lapakh ket memehek-Mu mangan, ket muas kami behek kona menum? 38 Dahari kami menengen ko-Na hada kalak jehma siasing ket kiundang kona masuk ato kilanjang kami kipakeken paken? 39dahari kami menegnen kona sakit, ket i penjakha, nai kami khoh mendahi ko-Na. 40 Raja i kijawab, ' Aku kidoken situhuna taba kona, kune kona mendokken situhuna bamu, kune kona kilakuken be senina-senina-Ku sikedeb en, kona enggo kialoken bang-Ku 41 engo kesai, Ia naing menchok nola mang mendahi kalak idi, kambirang-Na lausmoko ijolongk-Ku nai, kona sitekhkutuk ket mibagas api sinjolang sienggo isiapken be setan ket malaikat-malaikatn a. 42 kehna Aku mlehe otang ibehek kona Aku mangan, ket ketika Aku muas otang obehek kona Aku menum, 43 Aku jehma sideban, kona pa otang kiundang Aku masuk: ketika kilanjang otang ibehek kona Aku paken, waktu Aku sakit, ket Ipenjahka Otang itengen kona Aku 44 Nai kalak idi pe kijawab. Tuhan dahari kami menegen ko-Na, mlehe ato muas, atau sekaslak asing, ato sakit, ato kolanjang , ato ipenjakha ket otang kilayani Mu? 45 kehnainidi, Ia kijawab " Aku menckhoken situhuna mendahi kona, kune asa otang kona kibaing mendahi sikedepna kalon, kona pe otang kibaing ma mendahi Aku. 46 nai kalak idi, naing laus mi penghukumen sikekal, tapi jehma-jehma sibenarh masuk mibekas kenggeluhen sidekah nidekahna
( Niat lako ki bunuh Isa ) 1 enggo kesa Isa kisiapken khatana pekhcekhok-pekhcekhok enda, Ia kikhana medahi pengekut-pengekut-Na, 2 " betoh kona ma ngo mella dua wakhi nai paskah tiba, janah Anak jelma naing i bkheken lako i salibken." 3 bakhu, pakha imam kepala janah tua-tua bangsa i pepulungken khatana i istana imam mbelen, si mekhgelakh Kayafas. 4 janah, kalak i mekhpekat lako ki tangkup Isa deket kitipu daya lako ki pateken Ia. 5 tapi kalak i mendoken, " ulang mo sindekah pekhayaan asa ulang lot kekhusuhen i antakha jelma ntekhem. ( Isa i minaki hada kalak dabekhu ) 6 genden, sindekhang Isa mekhbekas Betania, i hapo Simon si Kusta, 7 hada kalak dabekhu khoh mendahi Isa dekert hada botol guci pualam kedek merisi minak hakhum si mekhhakhga kelek, bakhu dabekhu i kiokheken mi babo takal Isa pas lagi dogok mangan. 8 enggo kesa pengekut-pengekut mengidahsa, kalak i hangaten janah mendoken, "bakune pekhkekhina enda? 9 kumekhna, mina si hakhum i boi i dea mahal janah i bekheken mendahiken si mpekhsuk." 10 enca, Isa, mengantusi hal enda, mekhcekhok mendahi kalak i, " kasa kona kisusahken dabekhu enda? kumekhnaken, ia memainken pengilako mende i babo-Ku. 11 kumekhna, kona nekhus lot kalak-kalak mpekhsuk khebak kona, tapi kona otang naing nekhus sidasa Aku. 12 enggo kessa dabekhu ki sikhamken minak hakhum mi daging-Ku, ia memahanken lako mengsidungken kubukhen-Ku. 13 Aku mendoken si tuhuna mendahi kona mella i dike sambin Injil enda i kabakhken i khatana dunia, kade si enggo i bainken dabekhu idi naing i cekhoken mang bage mentkhengeti akan ia." ( Niat lako ki akalken Isa ) 14 enggo kessa, hada ibas dua belas pengekut, si mekhgelakh Yudas Iskariot, laus mendahi imam-imam kepala, 15 janah mendoken, " kade i bkhek ko bangku mella ku behekken Ia bamu?" janah, kalaki menetapken 30 keping perak lako bana. 16 janah, sejak idi, ia menulusi kesempaten mende lako ki sekhahken Isa. ( Panganen Paskah ) 17 genden, i wakhi pekhlebe i khoti otang mekhagi, pakha pengekut khoh mendahi Isa janah mengkuso, "i dike Kona pot kami siapken panganen paskah Bamu?" 18 Isa ki aloi, "mbengket mo mi kota, mendahi hada kalak, janah doken mendahi Ia, 'Gukhu mendoken, "waktu-Ku enggo njolmit. Aku naing mekhayaken ppaskah i hapomu khebak pengekut-pengekut-Ku." 19 pakha pengekut memainken bage Isa enggo tenahken mendahi kalak idi, janah kisiapken paskah idi. 20 genden, nggo kessa naing bekhngin, Isa dogok mangan khebaken deket si dua belas pengekut. 21 janah, sindekhang kalak i mangan, Ia mecekhok, "Aku mendoken si tuhuna mendahi kona bahwa hada i ke nai naing kihianati Aku." 22 kalak idi mekhbonek kelek janah masing-masing kalak i mulai mecekhok mendahi Ia, " kenahken, otang aku, Tuhan?" 23 janah, Ia mengaloi, "Ia, si ki celupken tangan na mi bages mangkuk khebakken Aku, ia mo si naing ki hianati Aku. 24 Anak jelma naing laus bage si tekhtulis tekhsenget Ia. tapi celaka mo kalak idi, si kumekhna Anak jelma i hianati! naing lebih mende mendahi kalak i molo ia otang nung i tubuhken." 25 bakhu Yudas, si naing membkhekken Isa, mecekhok mendahi Ia, "paasti otang aku, Rabi?" Isa mecekhok mendahisa, " kona enggo mendoken." (mentekhengeti lako tubuh deket Daroh Kristus ) 26 enggo kessa kalak i mangan, Isa kibuat khoti. janah, enggo kesa i sodipken, Isa ki tebik-tebikken janah memekhekken mendahi pakha pengekut janah mendoken, "amet mo janah pangan mo, en mo daging-Ku." 27bakhu, IA mengamet cawan, mendoken lias ate, janah memekhekken mendahi kalak i, i doken-Na mo, "kona khatana, enum mo bana nai. 28 kumekhna, enda imo dakhoh-Ku, dakhoh pekhjanjien, si i okheken lako jelma ntekhem lako pengampunen dosa-dosa. 29 Aku mendoken mendahi kona bahwa Aku otang naing mengenum hasil batang anggur enda, bagendakhi soh wakhi idi, nggo kessa Aku mengenum anggur si bakhu khebaken kona i bages kekhajaen Bapa-Ku." 30 enggo kessa ki laguken hada pujien, kalak i laus mi deleng Zaitun. ( Petrus lako mempekhsomadaken Isa) 31 bakhu Isa mendoken mendahi pengekut-pengekut-Na, "kona khatana naing tekhalang kumekhnaken Aku mbekhngin enda. kumekhnaken lot tekhtulis, 'Aku naing menggibal gembala, deket bikhi-bikhi i naing mekhsikhang-sikhangen. 32 tapi ukum, enggo kessa Aku keke, Aku naing menjoloi kona mi Galilea." 33 Petrus mecekhok, beli pe khatana tekhhalang kumekhna Kona, aku otang naing nung tekhhalang." 34 nina Isa mendahisa, "Aku mendoken si tuhuna mendahi kona bahwa i mbekhngin en, sindekhang makden manuk tekhkekuak, kona naing kipekhsomada Aku tellu kali." 35 Petrus mendoken mendahi Isa, "beli pe aku harus mate khebak kona, aku otang naing kipekhsomada Kona!" khatana pengekut si deban pe mendoken hal si dos. (Isa Mekhdoa I Getsemani) 36 Nggo kesa ISA khebak deket pengikut-pengikutna ibekas si mekhglah Getsemani Ia mechok mendahiken pengikut-pengekutna "dogok mo isen, tekhus aku mi hadenang lako mekhdoa." 37 Ia kiembah embah Petrus bak dua dukak Zebedeus imbangna, tekhus ia sedih dekket mercio ate. 38 nggo kesa, ia mecekhok mendahi kalak i, ate-Ku sedih kalon, deket bage mate ku akap khasana. Tading moko isen dekket tong moko mekhjaga-jaga rebak-Ku." 39 Nca, ia cituk mendaoh, tekhus sujud deket awe-Na kicium tanoh janah mekhdoa,cekhok-Na, "Bapa-Ku, mella tuhu,belli mo cawan en laus bang-Ku nai. Tapi, ulang bage si ku kehendaki, melainken kehendak-Mu ngo." 40 nggo kesa, Ia khoh mendahi pengekut-pengekut-Na janah mengidah kalak i senderang medem. bakhu Ia mecekhok taba Petrus, "jadi, otang kona sanggup mekhjaga-jaga rebak Aku sedekah hada jam? 41 mekhjaga-jaga janah mekhdoa asa kona otang ndabuh mi bages pencobaan. Tendi memang mekhpenguei tapi daging lemah." 42 Isa balik laus pedua kaliken janah mekhdoa, cekhok-Na, "Bala-Ku, mella en otang bisa siap mella aku otang ki enum, kehendak-Mu mo ngo si lako simasa." 43 sekali nai, Ia khoh janah mengidah kalak medem kumekhna mata kalak i tekhasa mbotong. 44 kekhnai, Ia menadingken kalak i, janah laus Ia balik, bakhu mekhdoa petelu kaliken, mendokken khana-khana sidos. 45 Bakhu Isa balik mendahi pengekut-pengekut-Na janah mecekhok, "medem moke bagendari janah mentadi moke. Tingin, waktu nggo makin jolmit dekket dukak jehma i behekken mi tangan kalak si mekhdosa. 46 Ndungo mo, eta ke laus. Tingin, kalak si naing kibehekken aku nggo jolmit. (Penangkupen Isa) 47 Sendekhang Isa mecekhok, Yudas, hada kalak i dua belas pengekut i khoh. Khebak-khebak deket Ia, kumpulen jehma, mbue mekhembah pedang deket pentungen, bai imam-imam kepala deket tua-tua bangsa idi. 48 Bagen ndakhi, ia si memereken Isa memere kalak i tanda, nina, " ise si ku anggoh imo Ia, tangkup mo Ia." 49 Yudas langsung menjolmiti Isa janah mendokken, "Salam, Rabi!" Janah, Yudas kisanggoh-Ia. 50 Isa mendokken mendahi ia, "Dengan, bainkenmo maksud pekhkhihoh mu."Bakhu jehma mbue i menjolmiti, kigampakhken tangan taba Isa, janah menangkup Ia. 51 Janah, tingin, hada kalak si khebak Isa mendoroken tanganna, itakhik pedangna, janah isekhang hamba imam si mbue i, janah ipenggel copingna. 52 bakhu, Isa mendokken tabasa, "Balikken pedangmi mi bekasna, kumekhna kakhina si kipakke pedang naing mate ibaing pedang. 53 Atau, idok kona otang aku bisa mengido mendahi Bapa-Ku, janah Ia, bagendakhi pe, naing memekhe lebih dua belas pasukan malaikat taba-Ku? 54 Tapi, bakune nahan Kitab Suci naing igenapi simendokken kumekhna hakhus tekhjadi bagidi? 55 Ikatika i, Isa mecekhok mendahi jehma mbue idi, "Atah bage kilawan pekhampok kona keluakh dekket pedang bak pentungen lako menangkup Aku? Setiap wakhi, Aku kundul mengajar i Bait Allah janah kona otang menangkup Aku. 56 Tapi, kakhina enda tekhjadi asa kitab-kitab para nabi igenapi." Bakhu, kakhina pengekut menadingken-Ia janah kilakhiken dikhi. (Pemimpin Yahudi Menghakimi Isa) 57 Kalak i si kitangkup Isa iembah-Ia mendahi Kayafas, si imam mbelgah, bekas pakha ahli-ahli Taukhat deket pakha tua-tua khebak mekhpulung. 58 Bakhu, Petrus mengekuti Isa i kedaohen nai soh mi kasean hapo iman mbelgah. Janah, Petrus mbengket, kundul khebak pakha pengawal lako meningin kesudahenna. 59 Bagendakh, Pakha iman kepala deket kakhina Sanhedrin menulusi kesaksian palsu mendahi Isa asa dapet menghukum mate Ia. 60 Kumekhna idi kalak i otang boi mendapet bakhang pe dom saksi menuai sikhoh. enggo kesa i lot dua kalak tekhidah. 61 deket mendoken, " kalak en mendoken,' Aku sanggup kikhumpaken bait Allah deket ki dungoi ibgas telu akhi. 62 enggo kesa i, imam mbelen cendekh deket mendoken mendahi Isa," otang pana lot pengalo? kade si kalak-kalak en saksiken mendahi-Kona?" 63 Nai, isa ning sip. deket, mendoken mendahi isa,:" Aku ki sumpahi kona Allah si geluh asa kona mnedoken bana kami, tuhu ngo ko Masies Anajk Allah?" 64 Isa mendoken mendahi-Sa, "kona nggo mendoken sendikhi. nggo i aku mendoken ba-Mu kumekhna i wakhi sadakhen nai kona naing mengidah anak jelma dogok i tengah kamuhen simekhkuasa, deket khoh i khemang-khemang i langit ." 65 nggo kesa i, Iman si belgah ki khebaken pakenna deket mendoken, " Ia nggo ki sumpahi! ato pekhluden ngo saksi? tengen, begendakhi kona memeggesumpah-Na . 66 kune menukhut mu?" kalak pemimpin Yahudi i mengaloi,"Ia pantas i hukum mate." 67 nggo kesa i, kalak ki cedukhi abe-Na deket ki tenju-Na deket, si deban ki pakhapi-Na 68 kalak i mendoken, " doken mo mendahi kami hoi Al-Masih ; ise ngo si ki tenju kona?" ( Petkhus Otang Mengakui Ise) 69, Bagendakhi, petkhus dogok i luakh kasean deket sada kalak pelayan dabekhu khoh mendahi sa deket mendoken," kona pe khebak deket Isa kalak Galile idi." 70 Nai, petkhus ki pekhso i jolo kalak i kakhina, doken na Aku otang kitoh kade si kona cekhoken. 71 enggo kesa Petkhus keluakh i pentu gekhbang nai, pelayan dabekhu si deban mengidah ia deket mendoken mendahi kalak-kalaksi lot i sadoi, kalak en khebak-khebak deket Isa i Nazaret idi." 72 Deket, sekali nai petkhus ki pekhkosa sa deket sumpa," Aku otang menandai kalak i." 73 otang dekah i, kalak-kalak si cendekh menjolmiti petkhus deket mendoken, "pasti kona pe salah sada i kalak i nai kekhna logat mu memaing kona jelas." 74 nggo kesa i, petkhus mulsi mengutuk deket mekhsumpah, i ddokenna, 'Aku otang menandai kalak idi. deket, tiba-tiba manu jantan tekhkuak . 75 Deket, petkhus tekhenget lako pendoken Isa, "sindekhang manuk jantan tekhkuak, kona lako mepekhso Aku telu kali."nggo kesa i, petrus keluakh deket tangis deket sedih lakon. (Isa I Hadepen Gubekhenukh Pilatus) 1 Bagendari, nggo kesa dapet cegen, karina iman kepala deket tua-tua bangsa i khasken mengamet keputusen mengenai Isa lako menghukum mate Ia. 2 janah, i eket kalak imo Isa, janah i embah lako menyekhahken Ia taba Gubernur pilatus. (Yudas Mendeles) 3 nggo kesa Yudas, si kisekhaken Isa, mengidah kumerna Isa i dabuhi hukumen, menesal mo iakap janah i baliken mo 30 keping pekhak taba iman-iman kepala deket pakha tua-tua, 4 I doken, Aku nggo mekhdosa kumekhna memekheken dakhoh si otang mekhsala. tapi kalak i mendoken, "kade ukhusen mendahi kami? ukhusan mu ngo i!" 5 janah, i ambongken Yudas mo keping-keping pekhak i bages bait Allah bakhu i tadingken mo. nggo, laus mo ia janah i gantung dikhina. 6 tapi, i amet iman-iman kepala imo keping-keping pekhak i janah i doken, otang i benarken lako menimpa i bagas pekhbendahakhaan kumekhna en imo hakhga dakhoh 7 kekhna i, kalak i khasaken mengamet keputusen deket kepeng i, i tokokh kalak imo tanoh tukang belanga lako bekas pekhkubukhen taba kalak-kalak asing. 8 kumekhna imo, soh bagen ndakhi tanoh i doken tanoh dakhoh. 9 Kumekhna i, genap mo kade si i doken Nabi Yeremia: " Nggo kesa i, kalak i mengamet 30 keping pekhak. imo hakhga taba dikhi-Na si enggo i taksikhken kalak iskhael. 10 Kalak memaing 30 keping pekhak lako menokokh tanoh tukang belanga, bage si enggo i pekhintahken Tuhan tabaku." (Isa Deket Gubekhnukh Pilatus) 11 Bagendakhi, Isa cender i hadapen Gubekhnukh janah Gubekhnukh mengkuso taba-Sa, si tuhu ngo kona khaja Yahudi? ialoi Yesus, Ue, bage si doken kona 12 Tapi, enggokesa ia i tuduh kalak imam-imam kepala deket pakha tua-tua, ia otang mengaloi bakhang kade pe. 13 Enggo kesa i, Pilatus mendoken taba-Na, otang ngo i begeken kona kikhina si i tukasken kalak idi mendahi kona?" 14 Tapi,Isa otang mengaloi pilatus, janah sada tuduhen poda gabe hekhan kalon ngo gubekhnukh i. (Pilatus Sondat kipaluah Isa) 15 Bagendakhi, nggo kesa i hakhi khaya, Gubekhnukh biasana ki paluah mi jelma mbue,sada kalak tahanen si i kelemoken kalak idi. 16 i ketika i, lot be kalak idi sada kalak tahanen si kena tandai si mekhgelakh Bakhabas. 17 nggo kesa jelma mbue mekhpulung, i kuso Pilatus taba kalak ," ise si potna kona kupeluah ke,si Bakhabas ato Isa, si mekhgelakh Al Masih? 18 kumekhna , pilatus memetoh kumekhna iri, kalak idi memekheken Isa tabasa. 19 Sindekhang pilatus dogok i bangku pengadilen,jabuna memekhe tenah tabasa,"otang ndorok bakhang kade i bain ko mendahi jelmasi tuhu i. kumekhna,aku nggo mendekhitakalon akhea i bagas nipi kumekhna Ia." 20 Tapi , imam-iman kepala deket pekha tua-tua ki petuhuken jelma mbue i lako mengido Bakhabas janah ki bunuh Isa. 21 Gubekhnukh mengkusoi taba kalak i, siapaina antakha kalak si dua i si i kelemoken kona lako kupeluah taba kona? janah, kalak i mendoken si Bakhabas 22 Pilatus mendoken mendahi kalak i, ukum bagi, kade ngo sinaing kubahanken mendahi Isa, si mekhgelakh Al Masih kalak i kakhina mendoken, " silangken Ia!" 23 Janah, pilatus mengkuso. kasa bagidi? memang kejahaten kade ngo nggo ia?" kumekhna i, nggo kalon mo kalak i mekhsukhak , " Salibken Dia!" 24 nggo kesa i idah pilatus kade poda bisa i siapken, janah mekhcekhoken nola mo naing tekhjadi, ia mengamet lae janah i bokhih tanganna i jolo jelma mbue i janah i doken," Aku otang mekhmasalah kumekhna dakhoh jelma en. ukhusen mu ngo i!" 25 janah, kakhina jelma i mengaloi,"Dakhoh -Na lot kumekhna kami deket dukak-dukak kam! 26 bakhu, i peluah pilatus Bekhabas taba kalak i janah nggo kesa ki libasi Isa, Pilatus memekheken ia lako i sabibken. ( Tentara Pilatus Mengkhehei-khehei Isa) 27 Bakhu, pakha tentakha gubekhnukh mekhembah Isa mi bekas istana gubekhnukh deket ki pepalung kakhina pasuken khomawi mengkekelengi Ia. 28 kalak i menggoi paken Isa janah memakeken jubah ungu mendahi-Sa. 29 janah, nggo kesa i bayu sada mahkota mekhdokhi khebak-khebaken i pakeken kalak imo takal Isa , sada batang buluh i tangan kamuhen-Na , janah mekhsujud i hadapen-Na, deket mekhehei Ia, doken kalak i, "Salam, Khaja kalal Yahudi!" 30 I cedukhi kalak-Ia, i buat buluh i,bakhu i hampoken mi takal-Na 31 nggo kesa kalak i mengkhehei Ia, i agoi kalak i mo jubah ungu i daging Isa nai janah i pakeken kalak imo paken-Na sendikhi, janaj mekhembah ia laus lako ki silangken-Ia . ( Isa Isilangken) 32 nggo kesa kalak tentakha i keluakh, kalak i menimbaki sada kalak daholi i kikhene nai si mekhgelakh Simon.Kalak i memaksa Simon lako mekhembah silang Isa. 33 janah, nggo kesa kalak i soh i sada bekas si mekhgelakh Golgata, si bekhakhti "bekas tengkokhak ", 34 kalak i memekhe -Ia anggukh lako i enum si i campukh deket pugu, janah nggo kesa i akapi, ia otang geut ne mengenum sa. 35 nggo kesa kalak menyilangken Isa, kalak i membagi-bagi paken -Na i antakha kalak i deket mengambongken undi. 36 bakhu, dogok kalak i janah menjagai-Ia i hendi. 37 janah, i babo takal-Na kalak memaing tuduhen mendahi-Ia. ( Enmo Isa, Khaja Kalak Yahudi) 38 i katika i, lot ngo dua kalak si jahat si isilangken khebaken deket Isa. sada tan kamuhen janah sada nai i kambikhang. 39 Janah jelma-jelma simekhlewaten i menumpahi Ia ninginna kipeteldeng-teldengken takal. 40 deket i doken, " kona sinaing ku khumpaken Bait Allah janah balik i bangun i bagas telu ari, selamatken mo dikhi-Mu sendiri! ukum kona anak Allah, tukhun mo kona i silang i nai! 41 Bagima deket imam-imam kepala, khebak ahli-ahli taukhat, deket pakha tua-tua mengkhehei Isa,i doken kalak i, 42 Ia kiselamatken jelma sideban, tapi Ia otang bisa kiselamatken Diri-Na sendikh i. ukum tuhu ngo ia khaja Iskhael, belli mo ia tekhun i silang i nai bagendakhi janah gabe pekhcaya mo kita mendahi-Ia. 43 Ia pekhcaya mendahi Allah, kumekhna i belli mo Allah ki selamatken_Ia bagendakhi, ukum Allah ki kelempoken-Ia kumekhna Ia sendikhi ngo mendoken' Aku mo Anak Allah." 44 Jelma pekhsoda si isalibken khebak bak Ia ipe mengkhehei_Ia. (Kemeten Isa) 45 Bagendakhi, i jam enam nai, gelap mo kakhina tanph idi, soh mi jam sibah 46 kikha-kikha, i jam sibah, Isa mekhsukhak mekhdengan sokha gang, nina-Mo" Eli, Eli, i lama sabakhtani?si mekhlapaten,Allah-Ku Allah kasa i tadingken kona Aku?" 47 Janah, piga-piga kalak si cendekh sadenang i enggo kesa i dengkoh i, kalak i mendoken, "jelma en ndekhang menenggoi Elia." 48 Sempusta hada i antakha kalak i mekhlojang, janah mengamet bunga karang , i basahi bak anggur macam.janah i eketken i batang buluh, bakhu ibekheken mendahi Isa lako i enu. 49 Tapi, sideban mendoken , " Eta kita tingin, tah roh mang Elia lako kiselamatken-Ia." 50 Janah, Isa mesukhak hada kali nai mekhdengan sohka nganglako memekheken tendi-Na 51 janah, tingin, tirai i bagas bait Allah mekhibak menjadi dua i, babonai soh mi tekhuh, janah bumi mekhgocang, deket batu-batu mekhbelah. 52 kubukh-kubukhen mekhbuka,janah mbue daging jelma-jelma suci si enggo ki kekeken. 53 Janah, enggo kesa keluakh i kubukh-kubukhen nai, enggo kesa pekhkeken Isa, kalak imbengket mi kota suci janah ki pecidahken dikhi-Na mendahi jelma mbue. 54 Bagendakhi, kepala pasuken, janah kalak i si khebak deket deket ia menjagai Isa, enggo kesa mengidah lenukh i deket kakhina si tekhjadi i, gabe mbiakh kalon kalak i janah mendoken,"Tuhu, Ia idi mo anak Allah! 55 I sadenang ,lot mbue dabekhu si mengidah i keduaken nai, si mengekuti Isa i Galileanai lako kilayani Ia. 56 i antakhakalak i lot ngo maria magdalen,maria cecek Yakobus deket Yusuf,bagima deket cecek anak-anaksi Zabedus. (Yesus Dikubukhken) 57 Enggo kesa wakhi naing bekhngi, khoh mo hada kalak si beak i Akhimaten simergelakh Yusuf, si enggo ma jadi pengekut Isa 58 Ia laus mendahi Pilatus janah mengido daging Isa. janah, pilatus menukhuh asa daging Isa i bekheken taba Yusuf. 59 Janah, Yusuf mengamet daging Isa, janah i bungkus mo mayat Isa, bak kain si mbekhsih. 60 Janah, igaleken mo ia i bagas kubukhen si khembakhu, alikna sendikhi, si enggo i kukhak i bukit batu.baru,i golingken Yusuf mo hada batu mbelgah mi kubukhen idi janah laus. 61 Janah, isadenang, llot maria Magdalena deket Maria sideban ndekhang dogok i jilo kubukhen idi. (kubukh Isa i Jaga) 62 I akhi si naing khoh, imo akhi si enggo i siapken lako Sabat, iman-iman kepala janah kalak-kalak Fakhisi i pepulungken mi jolo pilatus. 63 Kalak i mendoken, "Tuan, kami enget ukum enggokesa simekhbual idi geluh den,Ia nung mendoken nggo kesa telu akhi, Aku naing keke den.' 64 Kumekhna idi, sukhuh asa kubukh idi i jaga soh akhi peteluken,molo pengekut-pengeku-Na mungkin khoh janah menangko-Na, bakhu i doken mendahi kalk mbue, 'Ia nggo keke i antakha kalak mate'janah,penipuan si tekhskhikh enda naing bukhuk kalohon ulang nai si pekhlebe." 65 pilatus mendoken mendahi kalak idi, "kona sidasa penjaga. laus, jaga mo si bakune si kona betoh." 66 bakhu, kalak i laus janah i amanken kubukhen idi khebak deket khagu penjaga, deket menyegal batu penutup kubukh. (Peristiwa pekeken Isa) 1Bagendkhi, sidung Sabat enggo kesa cegen wakhi, wakhi perhjolo minggu idi, Maria magdalena deket Maria si debanna laus lako menengen kubhuren idi. 2 nai, tengen, tekhjadimo lenuhk nderas, kehna Malaikat Tuhan turuh i sorganai, khoh janah menggolingken batu idi, bakhu kundul ibabona 3 awe na bage pelian janah pakenna mbetakh bage salju 4 kumekhna mbiakh taba sa, kalk si menjaga i menggikhgikh janah jai bage kalak-kalak mate. 5 bakhu, malaikat idi mendoken mendahi dabekhu-dabekhu idi, ulang mbiakh kumekhna ku betoh mella kona menulusi Isa si enggo i salibken i. 6 Ia otang lot bak henda kumekhna Ia enggo keke bagesini doken-Na. eta, tengen mo bekas-Na gale. 7 ndokh mo laus janah doken mo pegekut-pengekut-Na kumekhna Ia enggo keke i antakha kalak mate, janah tengen, Ia menjoloi kona mi Galilea. i hadenang, kona naing ki idah Ia. tengen mo, aku enggo mendoken i bamu. 8 bakhu, kalak i ndokh-ndokh menadingken kubukhen idi janah mbiakh deket mekhlolo ate kelek; janah lojang lako mendoken i mendahi pengekut-pengekut-Na. 9 bakhu, tengen, Isa menimbaki kalak i janah i doken, "Salam!" bakhu, kalak i Khoh mendahi Isa, menggelem nehe-Na, janah mekhsembah Ia. 10 bakhu, Isa mendoken bana kalak i, "ulang mbiakh; laus janah doken mo senina-senina-Ku lako laus mi Galilea, janah i sadenang, kalak i naing mengidah Aku. ( para penjaga kubukh i bayakh lako mekhbual ) 11 sindekhang kalak i laus, piga-piga penjaga laus mi kota janah mendoken imam-imam kepala tekhsenget kakhina si enggo masa. 12 janah, enggo kesa kalak idi i pekhpulungken khebakken pakha tua-tua. enggo kesa mekhpekat, bakhu kalak i memekheken mbue kepeng mendahi pakha penjaga idi, 13 janah mendoken, "doken mo, 'Pengekut-pengekut Isa khoh i bekhngin niakhi janah ki tangko Ia sindekhng kami medem.' 14 janah, mella hal enda tekhbege gubernur, kami naing kibain tok ia janah kibain otang kona khoga." 15 bakhu, i jalo kalak i mo kepeng idi janah i ula ken mo bage si enggo i ajakhken taba kalak idi; janah kata idi tekhsebakh den i antakha kalak Yahudi soh sedari en. ( Amanat Agung Isa ) 16 bakhu, si sebelas pengekut laus mi Galilea, mi deleng si enggo i tuduhken Isa mendahi kalak idi. 17 enggo kesa kalak idi mengidah Ia, kalak idi mekhsembah Ia. tapi, piga-piga kalak khoga. 18 bakhu, Isa khoh janah mendoken taba kalak i, khatana kuasa enggo i bekheken bang-Ku, i Sukhga nang pe i bumi. 19 kumekhna idi, laus mo janah mukhidken mo khatana bangsa, pekhidiken mo kalak idi i bagasen gelakh Bapa, Anak, janah tendi pekhbadia, 20 ajakhken mo kalak i lako menaati khatana si Aku pekhintahken bamu; janah tengen mo, Aku nuntuk khebak kona, bahken soh mi akhikh zaman."
( Niat lako ki bunuh Isa ) 1 enggo kesa Isa kisiapken khatana pekhcekhok-pekhcekhok enda, Ia kikhana medahi pengekut-pengekut-Na, 2 " betoh kona ma ngo mella dua wakhi nai paskah tiba, janah Anak jelma naing i bkheken lako i salibken." 3 bakhu, pakha imam kepala janah tua-tua bangsa i pepulungken khatana i istana imam mbelen, si mekhgelakh Kayafas. 4 janah, kalak i mekhpekat lako ki tangkup Isa deket kitipu daya lako ki pateken Ia. 5 tapi kalak i mendoken, " ulang mo sindekah pekhayaan asa ulang lot kekhusuhen i antakha jelma ntekhem. ( Isa i minaki hada kalak dabekhu ) 6 genden, sindekhang Isa mekhbekas Betania, i hapo Simon si Kusta, 7 hada kalak dabekhu khoh mendahi Isa dekert hada botol guci pualam kedek merisi minak hakhum si mekhhakhga kelek, bakhu dabekhu i kiokheken mi babo takal Isa pas lagi dogok mangan. 8 enggo kesa pengekut-pengekut mengidahsa, kalak i hangaten janah mendoken, "bakune pekhkekhina enda? 9 kumekhna, mina si hakhum i boi i dea mahal janah i bekheken mendahiken si mpekhsuk." 10 enca, Isa, mengantusi hal enda, mekhcekhok mendahi kalak i, " kasa kona kisusahken dabekhu enda? kumekhnaken, ia memainken pengilako mende i babo-Ku. 11 kumekhna, kona nekhus lot kalak-kalak mpekhsuk khebak kona, tapi kona otang naing nekhus sidasa Aku. 12 enggo kessa dabekhu ki sikhamken minak hakhum mi daging-Ku, ia memahanken lako mengsidungken kubukhen-Ku. 13 Aku mendoken si tuhuna mendahi kona mella i dike sambin Injil enda i kabakhken i khatana dunia, kade si enggo i bainken dabekhu idi naing i cekhoken mang bage mentkhengeti akan ia." ( Niat lako ki akalken Isa ) 14 enggo kessa, hada ibas dua belas pengekut, si mekhgelakh Yudas Iskariot, laus mendahi imam-imam kepala, 15 janah mendoken, " kade i bkhek ko bangku mella ku behekken Ia bamu?" janah, kalaki menetapken 30 keping perak lako bana. 16 janah, sejak idi, ia menulusi kesempaten mende lako ki sekhahken Isa. ( Panganen Paskah ) 17 genden, i wakhi pekhlebe i khoti otang mekhagi, pakha pengekut khoh mendahi Isa janah mengkuso, "i dike Kona pot kami siapken panganen paskah Bamu?" 18 Isa ki aloi, "mbengket mo mi kota, mendahi hada kalak, janah doken mendahi Ia, 'Gukhu mendoken, "waktu-Ku enggo njolmit. Aku naing mekhayaken ppaskah i hapomu khebak pengekut-pengekut-Ku." 19 pakha pengekut memainken bage Isa enggo tenahken mendahi kalak idi, janah kisiapken paskah idi. 20 genden, nggo kessa naing bekhngin, Isa dogok mangan khebaken deket si dua belas pengekut. 21 janah, sindekhang kalak i mangan, Ia mecekhok, "Aku mendoken si tuhuna mendahi kona bahwa hada i ke nai naing kihianati Aku." 22 kalak idi mekhbonek kelek janah masing-masing kalak i mulai mecekhok mendahi Ia, " kenahken, otang aku, Tuhan?" 23 janah, Ia mengaloi, "Ia, si ki celupken tangan na mi bages mangkuk khebakken Aku, ia mo si naing ki hianati Aku. 24 Anak jelma naing laus bage si tekhtulis tekhsenget Ia. tapi celaka mo kalak idi, si kumekhna Anak jelma i hianati! naing lebih mende mendahi kalak i molo ia otang nung i tubuhken." 25 bakhu Yudas, si naing membkhekken Isa, mecekhok mendahi Ia, "paasti otang aku, Rabi?" Isa mecekhok mendahisa, " kona enggo mendoken." (mentekhengeti lako tubuh deket Daroh Kristus ) 26 enggo kessa kalak i mangan, Isa kibuat khoti. janah, enggo kesa i sodipken, Isa ki tebik-tebikken janah memekhekken mendahi pakha pengekut janah mendoken, "amet mo janah pangan mo, en mo daging-Ku." 27bakhu, IA mengamet cawan, mendoken lias ate, janah memekhekken mendahi kalak i, i doken-Na mo, "kona khatana, enum mo bana nai. 28 kumekhna, enda imo dakhoh-Ku, dakhoh pekhjanjien, si i okheken lako jelma ntekhem lako pengampunen dosa-dosa. 29 Aku mendoken mendahi kona bahwa Aku otang naing mengenum hasil batang anggur enda, bagendakhi soh wakhi idi, nggo kessa Aku mengenum anggur si bakhu khebaken kona i bages kekhajaen Bapa-Ku." 30 enggo kessa ki laguken hada pujien, kalak i laus mi deleng Zaitun. ( Petrus lako mempekhsomadaken Isa) 31 bakhu Isa mendoken mendahi pengekut-pengekut-Na, "kona khatana naing tekhalang kumekhnaken Aku mbekhngin enda. kumekhnaken lot tekhtulis, 'Aku naing menggibal gembala, deket bikhi-bikhi i naing mekhsikhang-sikhangen. 32 tapi ukum, enggo kessa Aku keke, Aku naing menjoloi kona mi Galilea." 33 Petrus mecekhok, beli pe khatana tekhhalang kumekhna Kona, aku otang naing nung tekhhalang." 34 nina Isa mendahisa, "Aku mendoken si tuhuna mendahi kona bahwa i mbekhngin en, sindekhang makden manuk tekhkekuak, kona naing kipekhsomada Aku tellu kali." 35 Petrus mendoken mendahi Isa, "beli pe aku harus mate khebak kona, aku otang naing kipekhsomada Kona!" khatana pengekut si deban pe mendoken hal si dos. (Isa Mekhdoa I Getsemani) 36 Nggo kesa ISA khebak deket pengikut-pengikutna ibekas si mekhglah Getsemani Ia mechok mendahiken pengikut-pengekutna "dogok mo isen, tekhus aku mi hadenang lako mekhdoa." 37 Ia kiembah embah Petrus bak dua dukak Zebedeus imbangna, tekhus ia sedih dekket mercio ate. 38 nggo kesa, ia mecekhok mendahi kalak i, ate-Ku sedih kalon, deket bage mate ku akap khasana. Tading moko isen dekket tong moko mekhjaga-jaga rebak-Ku." 39 Nca, ia cituk mendaoh, tekhus sujud deket awe-Na kicium tanoh janah mekhdoa,cekhok-Na, "Bapa-Ku, mella tuhu,belli mo cawan en laus bang-Ku nai. Tapi, ulang bage si ku kehendaki, melainken kehendak-Mu ngo." 40 nggo kesa, Ia khoh mendahi pengekut-pengekut-Na janah mengidah kalak i senderang medem. bakhu Ia mecekhok taba Petrus, "jadi, otang kona sanggup mekhjaga-jaga rebak Aku sedekah hada jam? 41 mekhjaga-jaga janah mekhdoa asa kona otang ndabuh mi bages pencobaan. Tendi memang mekhpenguei tapi daging lemah." 42 Isa balik laus pedua kaliken janah mekhdoa, cekhok-Na, "Bala-Ku, mella en otang bisa siap mella aku otang ki enum, kehendak-Mu mo ngo si lako simasa." 43 sekali nai, Ia khoh janah mengidah kalak medem kumekhna mata kalak i tekhasa mbotong. 44 kekhnai, Ia menadingken kalak i, janah laus Ia balik, bakhu mekhdoa petelu kaliken, mendokken khana-khana sidos. 45 Bakhu Isa balik mendahi pengekut-pengekut-Na janah mecekhok, "medem moke bagendari janah mentadi moke. Tingin, waktu nggo makin jolmit dekket dukak jehma i behekken mi tangan kalak si mekhdosa. 46 Ndungo mo, eta ke laus. Tingin, kalak si naing kibehekken aku nggo jolmit. (Penangkupen Isa) 47 Sendekhang Isa mecekhok, Yudas, hada kalak i dua belas pengekut i khoh. Khebak-khebak deket Ia, kumpulen jehma, mbue mekhembah pedang deket pentungen, bai imam-imam kepala deket tua-tua bangsa idi. 48 Bagen ndakhi, ia si memereken Isa memere kalak i tanda, nina, " ise si ku anggoh imo Ia, tangkup mo Ia." 49 Yudas langsung menjolmiti Isa janah mendokken, "Salam, Rabi!" Janah, Yudas kisanggoh-Ia. 50 Isa mendokken mendahi ia, "Dengan, bainkenmo maksud pekhkhihoh mu."Bakhu jehma mbue i menjolmiti, kigampakhken tangan taba Isa, janah menangkup Ia. 51 Janah, tingin, hada kalak si khebak Isa mendoroken tanganna, itakhik pedangna, janah isekhang hamba imam si mbue i, janah ipenggel copingna. 52 bakhu, Isa mendokken tabasa, "Balikken pedangmi mi bekasna, kumekhna kakhina si kipakke pedang naing mate ibaing pedang. 53 Atau, idok kona otang aku bisa mengido mendahi Bapa-Ku, janah Ia, bagendakhi pe, naing memekhe lebih dua belas pasukan malaikat taba-Ku? 54 Tapi, bakune nahan Kitab Suci naing igenapi simendokken kumekhna hakhus tekhjadi bagidi? 55 Ikatika i, Isa mecekhok mendahi jehma mbue idi, "Atah bage kilawan pekhampok kona keluakh dekket pedang bak pentungen lako menangkup Aku? Setiap wakhi, Aku kundul mengajar i Bait Allah janah kona otang menangkup Aku. 56 Tapi, kakhina enda tekhjadi asa kitab-kitab para nabi igenapi." Bakhu, kakhina pengekut menadingken-Ia janah kilakhiken dikhi. (Pemimpin Yahudi Menghakimi Isa) 57 Kalak i si kitangkup Isa iembah-Ia mendahi Kayafas, si imam mbelgah, bekas pakha ahli-ahli Taukhat deket pakha tua-tua khebak mekhpulung. 58 Bakhu, Petrus mengekuti Isa i kedaohen nai soh mi kasean hapo iman mbelgah. Janah, Petrus mbengket, kundul khebak pakha pengawal lako meningin kesudahenna. 59 Bagendakh, Pakha iman kepala deket kakhina Sanhedrin menulusi kesaksian palsu mendahi Isa asa dapet menghukum mate Ia. 60 Kumekhna idi kalak i otang boi mendapet bakhang pe dom saksi menuai sikhoh. enggo kesa i lot dua kalak tekhidah. 61 deket mendoken, " kalak en mendoken,' Aku sanggup kikhumpaken bait Allah deket ki dungoi ibgas telu akhi. 62 enggo kesa i, imam mbelen cendekh deket mendoken mendahi Isa," otang pana lot pengalo? kade si kalak-kalak en saksiken mendahi-Kona?" 63 Nai, isa ning sip. deket, mendoken mendahi isa,:" Aku ki sumpahi kona Allah si geluh asa kona mnedoken bana kami, tuhu ngo ko Masies Anajk Allah?" 64 Isa mendoken mendahi-Sa, "kona nggo mendoken sendikhi. nggo i aku mendoken ba-Mu kumekhna i wakhi sadakhen nai kona naing mengidah anak jelma dogok i tengah kamuhen simekhkuasa, deket khoh i khemang-khemang i langit ." 65 nggo kesa i, Iman si belgah ki khebaken pakenna deket mendoken, " Ia nggo ki sumpahi! ato pekhluden ngo saksi? tengen, begendakhi kona memeggesumpah-Na . 66 kune menukhut mu?" kalak pemimpin Yahudi i mengaloi,"Ia pantas i hukum mate." 67 nggo kesa i, kalak ki cedukhi abe-Na deket ki tenju-Na deket, si deban ki pakhapi-Na 68 kalak i mendoken, " doken mo mendahi kami hoi Al-Masih ; ise ngo si ki tenju kona?" ( Petkhus Otang Mengakui Ise) 69, Bagendakhi, petkhus dogok i luakh kasean deket sada kalak pelayan dabekhu khoh mendahi sa deket mendoken," kona pe khebak deket Isa kalak Galile idi." 70 Nai, petkhus ki pekhso i jolo kalak i kakhina, doken na Aku otang kitoh kade si kona cekhoken. 71 enggo kesa Petkhus keluakh i pentu gekhbang nai, pelayan dabekhu si deban mengidah ia deket mendoken mendahi kalak-kalaksi lot i sadoi, kalak en khebak-khebak deket Isa i Nazaret idi." 72 Deket, sekali nai petkhus ki pekhkosa sa deket sumpa," Aku otang menandai kalak i." 73 otang dekah i, kalak-kalak si cendekh menjolmiti petkhus deket mendoken, "pasti kona pe salah sada i kalak i nai kekhna logat mu memaing kona jelas." 74 nggo kesa i, petkhus mulsi mengutuk deket mekhsumpah, i ddokenna, 'Aku otang menandai kalak idi. deket, tiba-tiba manu jantan tekhkuak . 75 Deket, petkhus tekhenget lako pendoken Isa, "sindekhang manuk jantan tekhkuak, kona lako mepekhso Aku telu kali."nggo kesa i, petrus keluakh deket tangis deket sedih lakon. (Isa I Hadepen Gubekhenukh Pilatus) 1 Bagendari, nggo kesa dapet cegen, karina iman kepala deket tua-tua bangsa i khasken mengamet keputusen mengenai Isa lako menghukum mate Ia. 2 janah, i eket kalak imo Isa, janah i embah lako menyekhahken Ia taba Gubernur pilatus. (Yudas Mendeles) 3 nggo kesa Yudas, si kisekhaken Isa, mengidah kumerna Isa i dabuhi hukumen, menesal mo iakap janah i baliken mo 30 keping pekhak taba iman-iman kepala deket pakha tua-tua, 4 I doken, Aku nggo mekhdosa kumekhna memekheken dakhoh si otang mekhsala. tapi kalak i mendoken, "kade ukhusen mendahi kami? ukhusan mu ngo i!" 5 janah, i ambongken Yudas mo keping-keping pekhak i bages bait Allah bakhu i tadingken mo. nggo, laus mo ia janah i gantung dikhina. 6 tapi, i amet iman-iman kepala imo keping-keping pekhak i janah i doken, otang i benarken lako menimpa i bagas pekhbendahakhaan kumekhna en imo hakhga dakhoh 7 kekhna i, kalak i khasaken mengamet keputusen deket kepeng i, i tokokh kalak imo tanoh tukang belanga lako bekas pekhkubukhen taba kalak-kalak asing. 8 kumekhna imo, soh bagen ndakhi tanoh i doken tanoh dakhoh. 9 Kumekhna i, genap mo kade si i doken Nabi Yeremia: " Nggo kesa i, kalak i mengamet 30 keping pekhak. imo hakhga taba dikhi-Na si enggo i taksikhken kalak iskhael. 10 Kalak memaing 30 keping pekhak lako menokokh tanoh tukang belanga, bage si enggo i pekhintahken Tuhan tabaku." (Isa Deket Gubekhnukh Pilatus) 11 Bagendakhi, Isa cender i hadapen Gubekhnukh janah Gubekhnukh mengkuso taba-Sa, si tuhu ngo kona khaja Yahudi? ialoi Yesus, Ue, bage si doken kona 12 Tapi, enggokesa ia i tuduh kalak imam-imam kepala deket pakha tua-tua, ia otang mengaloi bakhang kade pe. 13 Enggo kesa i, Pilatus mendoken taba-Na, otang ngo i begeken kona kikhina si i tukasken kalak idi mendahi kona?" 14 Tapi,Isa otang mengaloi pilatus, janah sada tuduhen poda gabe hekhan kalon ngo gubekhnukh i. (Pilatus Sondat kipaluah Isa) 15 Bagendakhi, nggo kesa i hakhi khaya, Gubekhnukh biasana ki paluah mi jelma mbue,sada kalak tahanen si i kelemoken kalak idi. 16 i ketika i, lot be kalak idi sada kalak tahanen si kena tandai si mekhgelakh Bakhabas. 17 nggo kesa jelma mbue mekhpulung, i kuso Pilatus taba kalak ," ise si potna kona kupeluah ke,si Bakhabas ato Isa, si mekhgelakh Al Masih? 18 kumekhna , pilatus memetoh kumekhna iri, kalak idi memekheken Isa tabasa. 19 Sindekhang pilatus dogok i bangku pengadilen,jabuna memekhe tenah tabasa,"otang ndorok bakhang kade i bain ko mendahi jelmasi tuhu i. kumekhna,aku nggo mendekhitakalon akhea i bagas nipi kumekhna Ia." 20 Tapi , imam-iman kepala deket pekha tua-tua ki petuhuken jelma mbue i lako mengido Bakhabas janah ki bunuh Isa. 21 Gubekhnukh mengkusoi taba kalak i, siapaina antakha kalak si dua i si i kelemoken kona lako kupeluah taba kona? janah, kalak i mendoken si Bakhabas 22 Pilatus mendoken mendahi kalak i, ukum bagi, kade ngo sinaing kubahanken mendahi Isa, si mekhgelakh Al Masih kalak i kakhina mendoken, " silangken Ia!" 23 Janah, pilatus mengkuso. kasa bagidi? memang kejahaten kade ngo nggo ia?" kumekhna i, nggo kalon mo kalak i mekhsukhak , " Salibken Dia!" 24 nggo kesa i idah pilatus kade poda bisa i siapken, janah mekhcekhoken nola mo naing tekhjadi, ia mengamet lae janah i bokhih tanganna i jolo jelma mbue i janah i doken," Aku otang mekhmasalah kumekhna dakhoh jelma en. ukhusen mu ngo i!" 25 janah, kakhina jelma i mengaloi,"Dakhoh -Na lot kumekhna kami deket dukak-dukak kam! 26 bakhu, i peluah pilatus Bekhabas taba kalak i janah nggo kesa ki libasi Isa, Pilatus memekheken ia lako i sabibken. ( Tentara Pilatus Mengkhehei-khehei Isa) 27 Bakhu, pakha tentakha gubekhnukh mekhembah Isa mi bekas istana gubekhnukh deket ki pepalung kakhina pasuken khomawi mengkekelengi Ia. 28 kalak i menggoi paken Isa janah memakeken jubah ungu mendahi-Sa. 29 janah, nggo kesa i bayu sada mahkota mekhdokhi khebak-khebaken i pakeken kalak imo takal Isa , sada batang buluh i tangan kamuhen-Na , janah mekhsujud i hadapen-Na, deket mekhehei Ia, doken kalak i, "Salam, Khaja kalal Yahudi!" 30 I cedukhi kalak-Ia, i buat buluh i,bakhu i hampoken mi takal-Na 31 nggo kesa kalak i mengkhehei Ia, i agoi kalak i mo jubah ungu i daging Isa nai janah i pakeken kalak imo paken-Na sendikhi, janaj mekhembah ia laus lako ki silangken-Ia . ( Isa Isilangken) 32 nggo kesa kalak tentakha i keluakh, kalak i menimbaki sada kalak daholi i kikhene nai si mekhgelakh Simon.Kalak i memaksa Simon lako mekhembah silang Isa. 33 janah, nggo kesa kalak i soh i sada bekas si mekhgelakh Golgata, si bekhakhti "bekas tengkokhak ", 34 kalak i memekhe -Ia anggukh lako i enum si i campukh deket pugu, janah nggo kesa i akapi, ia otang geut ne mengenum sa. 35 nggo kesa kalak menyilangken Isa, kalak i membagi-bagi paken -Na i antakha kalak i deket mengambongken undi. 36 bakhu, dogok kalak i janah menjagai-Ia i hendi. 37 janah, i babo takal-Na kalak memaing tuduhen mendahi-Ia. ( Enmo Isa, Khaja Kalak Yahudi) 38 i katika i, lot ngo dua kalak si jahat si isilangken khebaken deket Isa. sada tan kamuhen janah sada nai i kambikhang. 39 Janah jelma-jelma simekhlewaten i menumpahi Ia ninginna kipeteldeng-teldengken takal. 40 deket i doken, " kona sinaing ku khumpaken Bait Allah janah balik i bangun i bagas telu ari, selamatken mo dikhi-Mu sendiri! ukum kona anak Allah, tukhun mo kona i silang i nai! 41 Bagima deket imam-imam kepala, khebak ahli-ahli taukhat, deket pakha tua-tua mengkhehei Isa,i doken kalak i, 42 Ia kiselamatken jelma sideban, tapi Ia otang bisa kiselamatken Diri-Na sendikh i. ukum tuhu ngo ia khaja Iskhael, belli mo ia tekhun i silang i nai bagendakhi janah gabe pekhcaya mo kita mendahi-Ia. 43 Ia pekhcaya mendahi Allah, kumekhna i belli mo Allah ki selamatken_Ia bagendakhi, ukum Allah ki kelempoken-Ia kumekhna Ia sendikhi ngo mendoken' Aku mo Anak Allah." 44 Jelma pekhsoda si isalibken khebak bak Ia ipe mengkhehei_Ia. (Kemeten Isa) 45 Bagendakhi, i jam enam nai, gelap mo kakhina tanph idi, soh mi jam sibah 46 kikha-kikha, i jam sibah, Isa mekhsukhak mekhdengan sokha gang, nina-Mo" Eli, Eli, i lama sabakhtani?si mekhlapaten,Allah-Ku Allah kasa i tadingken kona Aku?" 47 Janah, piga-piga kalak si cendekh sadenang i enggo kesa i dengkoh i, kalak i mendoken, "jelma en ndekhang menenggoi Elia." 48 Sempusta hada i antakha kalak i mekhlojang, janah mengamet bunga karang , i basahi bak anggur macam.janah i eketken i batang buluh, bakhu ibekheken mendahi Isa lako i enu. 49 Tapi, sideban mendoken , " Eta kita tingin, tah roh mang Elia lako kiselamatken-Ia." 50 Janah, Isa mesukhak hada kali nai mekhdengan sohka nganglako memekheken tendi-Na 51 janah, tingin, tirai i bagas bait Allah mekhibak menjadi dua i, babonai soh mi tekhuh, janah bumi mekhgocang, deket batu-batu mekhbelah. 52 kubukh-kubukhen mekhbuka,janah mbue daging jelma-jelma suci si enggo ki kekeken. 53 Janah, enggo kesa keluakh i kubukh-kubukhen nai, enggo kesa pekhkeken Isa, kalak imbengket mi kota suci janah ki pecidahken dikhi-Na mendahi jelma mbue. 54 Bagendakhi, kepala pasuken, janah kalak i si khebak deket deket ia menjagai Isa, enggo kesa mengidah lenukh i deket kakhina si tekhjadi i, gabe mbiakh kalon kalak i janah mendoken,"Tuhu, Ia idi mo anak Allah! 55 I sadenang ,lot mbue dabekhu si mengidah i keduaken nai, si mengekuti Isa i Galileanai lako kilayani Ia. 56 i antakhakalak i lot ngo maria magdalen,maria cecek Yakobus deket Yusuf,bagima deket cecek anak-anaksi Zabedus. (Yesus Dikubukhken) 57 Enggo kesa wakhi naing bekhngi, khoh mo hada kalak si beak i Akhimaten simergelakh Yusuf, si enggo ma jadi pengekut Isa 58 Ia laus mendahi Pilatus janah mengido daging Isa. janah, pilatus menukhuh asa daging Isa i bekheken taba Yusuf. 59 Janah, Yusuf mengamet daging Isa, janah i bungkus mo mayat Isa, bak kain si mbekhsih. 60 Janah, igaleken mo ia i bagas kubukhen si khembakhu, alikna sendikhi, si enggo i kukhak i bukit batu.baru,i golingken Yusuf mo hada batu mbelgah mi kubukhen idi janah laus. 61 Janah, isadenang, llot maria Magdalena deket Maria sideban ndekhang dogok i jilo kubukhen idi. (kubukh Isa i Jaga) 62 I akhi si naing khoh, imo akhi si enggo i siapken lako Sabat, iman-iman kepala janah kalak-kalak Fakhisi i pepulungken mi jolo pilatus. 63 Kalak i mendoken, "Tuan, kami enget ukum enggokesa simekhbual idi geluh den,Ia nung mendoken nggo kesa telu akhi, Aku naing keke den.' 64 Kumekhna idi, sukhuh asa kubukh idi i jaga soh akhi peteluken,molo pengekut-pengeku-Na mungkin khoh janah menangko-Na, bakhu i doken mendahi kalk mbue, 'Ia nggo keke i antakha kalak mate'janah,penipuan si tekhskhikh enda naing bukhuk kalohon ulang nai si pekhlebe." 65 pilatus mendoken mendahi kalak idi, "kona sidasa penjaga. laus, jaga mo si bakune si kona betoh." 66 bakhu, kalak i laus janah i amanken kubukhen idi khebak deket khagu penjaga, deket menyegal batu penutup kubukh. (Peristiwa pekeken Isa) 1Bagendkhi, sidung Sabat enggo kesa cegen wakhi, wakhi perhjolo minggu idi, Maria magdalena deket Maria si debanna laus lako menengen kubhuren idi. 2 nai, tengen, tekhjadimo lenuhk nderas, kehna Malaikat Tuhan turuh i sorganai, khoh janah menggolingken batu idi, bakhu kundul ibabona 3 awe na bage pelian janah pakenna mbetakh bage salju 4 kumekhna mbiakh taba sa, kalk si menjaga i menggikhgikh janah jai bage kalak-kalak mate. 5 bakhu, malaikat idi mendoken mendahi dabekhu-dabekhu idi, ulang mbiakh kumekhna ku betoh mella kona menulusi Isa si enggo i salibken i. 6 Ia otang lot bak henda kumekhna Ia enggo keke bagesini doken-Na. eta, tengen mo bekas-Na gale. 7 ndokh mo laus janah doken mo pegekut-pengekut-Na kumekhna Ia enggo keke i antakha kalak mate, janah tengen, Ia menjoloi kona mi Galilea. i hadenang, kona naing ki idah Ia. tengen mo, aku enggo mendoken i bamu. 8 bakhu, kalak i ndokh-ndokh menadingken kubukhen idi janah mbiakh deket mekhlolo ate kelek; janah lojang lako mendoken i mendahi pengekut-pengekut-Na. 9 bakhu, tengen, Isa menimbaki kalak i janah i doken, "Salam!" bakhu, kalak i Khoh mendahi Isa, menggelem nehe-Na, janah mekhsembah Ia. 10 bakhu, Isa mendoken bana kalak i, "ulang mbiakh; laus janah doken mo senina-senina-Ku lako laus mi Galilea, janah i sadenang, kalak i naing mengidah Aku. ( para penjaga kubukh i bayakh lako mekhbual ) 11 sindekhang kalak i laus, piga-piga penjaga laus mi kota janah mendoken imam-imam kepala tekhsenget kakhina si enggo masa. 12 janah, enggo kesa kalak idi i pekhpulungken khebakken pakha tua-tua. enggo kesa mekhpekat, bakhu kalak i memekheken mbue kepeng mendahi pakha penjaga idi, 13 janah mendoken, "doken mo, 'Pengekut-pengekut Isa khoh i bekhngin niakhi janah ki tangko Ia sindekhng kami medem.' 14 janah, mella hal enda tekhbege gubernur, kami naing kibain tok ia janah kibain otang kona khoga." 15 bakhu, i jalo kalak i mo kepeng idi janah i ula ken mo bage si enggo i ajakhken taba kalak idi; janah kata idi tekhsebakh den i antakha kalak Yahudi soh sedari en. ( Amanat Agung Isa ) 16 bakhu, si sebelas pengekut laus mi Galilea, mi deleng si enggo i tuduhken Isa mendahi kalak idi. 17 enggo kesa kalak idi mengidah Ia, kalak idi mekhsembah Ia. tapi, piga-piga kalak khoga. 18 bakhu, Isa khoh janah mendoken taba kalak i, khatana kuasa enggo i bekheken bang-Ku, i Sukhga nang pe i bumi. 19 kumekhna idi, laus mo janah mukhidken mo khatana bangsa, pekhidiken mo kalak idi i bagasen gelakh Bapa, Anak, janah tendi pekhbadia, 20 ajakhken mo kalak i lako menaati khatana si Aku pekhintahken bamu; janah tengen mo, Aku nuntuk khebak kona, bahken soh mi akhikh zaman."
1 The book of the genealogy of Jesus Christ, son of David, son of Abraham.
2 Abraham was the father of Isaac, and Isaac the father of Jacob, and Jacob the father of Judah and his brothers.
3 Judah was the father of Perez and Zerah by Tamar, Perez the father of Hezron, and Hezron the father of Ram.
4 Ram was the father of Amminadab, Amminadab the father of Nahshon, and Nahshon the father of Salmon.
5 Salmon was the father of Boaz by Rahab, Boaz the father of Obed by Ruth, Obed the father of Jesse.
6 Jesse was the father of David the king.
David was the father of Solomon by the wife of Uriah.
7 Solomon was the father of Rehoboam, Rehoboam the father of Abijah, Abijah the father of Asa.
8 Asa was the father of Jehoshaphat, Jehoshaphat the father of Joram, and Joram an ancestor of Uzziah.
9 Uzziah was the father of Jotham, Jotham the father of Ahaz, Ahaz the father of Hezekiah.
10 Hezekiah was the father of Manasseh, Manasseh the father of Amon, and Amon the father of Josiah.
11 Josiah was an ancestor of Jechoniah and his brothers at the time of the deportation to Babylon.
12 After the deportation to Babylon, Jechoniah was the father of Shealtiel, Shealtiel was an ancestor of Zerubbabel.
13 Zerubbabel was the father of Abiud, Abiud the father of Eliakim, and Eliakim the father of Azor.
14 Azor was the father of Zadok, Zadok the father of Achim, and Achim the father of Eliud.
15 Eliud was the father of Eleazar, Eleazar the father of Matthan, and Matthan the father of Jacob.
16 Jacob was the father of Joseph the husband of Mary, by whom Jesus was born, who is called Christ.
17 All the generations from Abraham to David were fourteen generations, from David to the deportation to Babylon fourteen generations, and from the deportation to Babylon to the Christ fourteen generations.
18 The birth of Jesus Christ happened in the following way. His mother, Mary, was engaged to marry Joseph, but before they came together, she was found to be pregnant by the Holy Spirit. 19 But Joseph, her husband, was a righteous man and did not want to publicly disgrace her, so he intended to divorce her quietly. 20 As he thought about these things, an angel of the Lord appeared to him in a dream, saying, "Joseph son of David, do not fear to take Mary as your wife, because the one who is conceived in her is conceived by the Holy Spirit. 21 She will bear a son, and you will call his name Jesus, for he will save his people from their sins." 22 Now all this happened to fulfill what was spoken by the Lord through the prophet, saying, 23 "Behold, the virgin will become pregnant and will bear a son, and they will call his name Immanuel"—which being translated is, "God with us." 24 Joseph got up from his sleep and did as the angel of the Lord commanded him, and he took her as his wife. 25 But he did not know her until she gave birth to a son. Then he called his name Jesus.
Some translations set a quotation from the Old Testament farther to the right on the page than the rest of the text. The ULB does this for the quoted material in 1:23.
A genealogy is a list that records a person's ancestors or descendants. Jews used genealogies to choose the right man to become king. They did this because only a son of a king could become king. Most important people had records of their genealogies.
Matthew uses the passive voice very purposefully in this chapter to indicate that Mary did not have a sexual relationship with anyone. She became pregnant with Jesus because the Holy Spirit performed a miracle. Many languages do not have a passive voice, so translators in those languages must find other ways to present the same truths.
The author begins with Jesus's genealogy in order to show that he is a descendant of King David and of Abraham. The genealogy continues through Matthew 1:16.
You could translate this as a complete sentence. Alternate translation: "This is the list of the ancestors of Jesus Christ"
There were many generations between Jesus, David, and Abraham. Here "son" means "descendant." Alternate translation: "Jesus Christ, a descendant of David, who was a descendant of Abraham"
Sometimes the phrase "son of David" is used as a title, but here it seems to be used only to identify Jesus's ancestry.
"Abraham became the father of Isaac" or "Abraham had a son Isaac" or "Abraham had a son named Isaac." There are different ways you could translate this. Whichever way you translate it here, it would be best to translate it the same way throughout the list of Jesus's ancestors.
Here the word "was" is understood. Alternate translation: "Isaac was the father ... Jacob was the father"
These are names of men.
Here the word "was" is understood. Alternate translation: "Perez was the father ... Hezron was the father"
This continues the genealogy of Jesus.
Here the word "was" is understood. Alternate translation: "Amminadab was the father ... Nahshon was the father"
"Salmon was the father of Boaz, and Boaz's mother was Rahab" or "Salmon and Rahab were the parents of Boaz"
Here the word "was" is understood. Alternate translation: "Boaz was the father ... Obed was the father"
"Boaz was the father of Obed, and Obed's mother was Ruth" or "Boaz and Ruth were the parents of Obed"
"David was the father of Solomon, and Solomon's mother was Uriah's wife" or "David and the wife of Uriah were the parents of Solomon"
"the widow of Uriah." Solomon was born after Uriah died.
This continues the genealogy of Jesus.
The word "was" is understood in both of these phrases. Alternate translation: "Rehoboam was the father of Abijah, and Abijah was the father of Asa"
This man was called both Joram and Jehoram in the Old Testament.
This continues the genealogy of Jesus.
Sometimes this is translated "Amos."
A more specific term for "ancestor" can also be used, particularly if the word "ancestor" would only be used for someone who lived before one's grandparents. Alternate translation: "Josiah was a grandfather of Jechoniah"
"when they were forced to move to Babylon" or "when the Babylonians conquered them and made them go live in Babylon." If your language needs to specify who went to Babylon, you could say "the Israelites" or "the Israelites who lived in Judah."
Here this means the country of Babylon, not just the city of Babylon.
This continues the genealogy of Jesus.
Use the same wording you used in Matthew 1:11.
Shealtiel was Zerubbabel's grandfather.
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This continues the genealogy of Jesus.
The author concludes Jesus's genealogy, which began in Matthew 1:1.
This can be stated in active form. Alternate translation: "Mary, who gave birth to Jesus"
This can be stated in active form. Alternate translation: "whom people call Christ"
"14"
Use the same wording you used in Matthew 1:11.
This begins a new part of the story in which the author describes the events leading up to the birth of Jesus.
"His mother, Mary, was going to marry Joseph." Parents normally arranged the marriages of their children. Alternate translation: "The parents of Mary, the mother of Jesus, had promised her in marriage to Joseph"
Translate in a way that makes it clear that Jesus was not already born when Mary was engaged to Joseph. Alternate translation: "Mary, who would be the mother of Jesus, was engaged"
"before they got married." This may refer to Mary and Joseph sleeping together. Alternate translation: "before they had slept together"
This can be stated in active form. Alternate translation: "they realized that she was pregnant" or "it happened that she was pregnant"
"to be carrying a child"
The power of the Holy Spirit had enabled Mary to have a baby before she had slept with a man.
Joseph had not married Mary yet, but when a man and woman promised to marry each other, Jews considered them husband and wife though they did not live together. Alternate translation: "Joseph, who was supposed to marry Mary"
"to quietly cancel their plans to get married"
"As Joseph thought"
"came to him while Joseph was dreaming"
Here "son" means "descendant."
This can be stated in active form. Alternate translation: "the Holy Spirit caused Mary to become pregnant with this child"
Because God sent the angel, the angel knew the baby was a boy.
"you must name him" or "you must give him the name." This is a command.
Translator may add a footnote that says "The name 'Jesus' means 'the Lord saves.'"
This refers to the Jews.
The author quotes the prophet Isaiah to show that Jesus's birth was according to scripture.
The angel is no longer speaking. Matthew is now explaining the importance of what the angel said.
This can be stated in active form. Alternate translation: "what the Lord told the prophet to write long ago"
There were many prophets. Matthew was speaking of Isaiah. Alternate translation: "the prophet Isaiah"
Here Matthew quotes the prophet Isaiah.
"Pay attention, because what I am about to say is both true and important: the virgin"
This is a male name.
This is not in the book of Isaiah. Matthew is explaining the meaning of the name "Immanuel." You could translate it as a separate sentence. Alternate translation: "Immanuel." This name means 'God with us.'"
The author concludes his description of the events leading up to the birth of Jesus.
The angel had told Joseph to take Mary as his wife and to name the child Jesus.
"he married Mary"
This is a euphemism. Alternate translation: "he did not have sexual relations with her"
"to a male baby" or "to her son." Make sure it is clear that Joseph is not portrayed as the actual father.
"Joseph named the child Jesus"
1 After Jesus was born in Bethlehem of Judea in the days of Herod the king, learned men from the east arrived in Jerusalem saying, 2 "Where is he who was born King of the Jews? We saw his star in the east and have come to worship him." 3 When Herod the king heard this, he was troubled, and all Jerusalem with him. 4 Herod brought together all the chief priests and scribes of the people, and he asked them, "Where is the Christ to be born?" 5 They said to him, "In Bethlehem of Judea, for this is what was written by the prophet,
    6 'But you, Bethlehem, in the land of Judah,
        are not the least among the rulers of Judah,
    for from you will come one who rules,
        who will shepherd my people Israel.'"
7 Then Herod secretly called the learned men to ask them exactly what time the star had appeared. 8 He sent them to Bethlehem, saying, "Go and search carefully for the young child. When you have found him, bring me a report so that I also may come and worship him." 9 After they had heard the king, they went on their way, and the star that they had seen in the east went before them until it came and stood still over where the young child was. 10 When they saw the star, they rejoiced with very great joy. 11 They went into the house and saw the young child with Mary his mother. They fell down and worshiped him. They opened their treasures and offered him gifts of gold, frankincense, and myrrh. 12 God warned them in a dream not to return to Herod, so they departed to their own country by another way.
13 After they had departed, an angel of the Lord appeared to Joseph in a dream and said, "Get up, take the young child and his mother, and flee to Egypt. Remain there until I tell you, for Herod will seek the young child to destroy him." 14 That night Joseph rose and took the young child and his mother and departed into Egypt. 15 He remained there until the death of Herod. This fulfilled what had been spoken by the Lord through the prophet, saying, "Out of Egypt I have called my Son."
16 Then Herod, when he saw that he had been mocked by the learned men, was very angry. He sent and killed all the male children that were in Bethlehem and in all that region who were two years old and under, according to the time that he had determined exactly from the learned men. 17 Then was fulfilled what had been spoken through Jeremiah the prophet, saying,
    18 "A voice was heard in Ramah,
        weeping and great mourning,
    Rachel weeping for her children,
        and she refused to be comforted,
        because they were no more."
19 When Herod died, behold, an angel of the Lord appeared in a dream to Joseph in Egypt and said, 20 "Get up and take the child and his mother and go to the land of Israel, for those who sought the child's life are dead." 21 Joseph rose, took the child and his mother, and came into the land of Israel. 22 But when he heard that Archelaus was reigning over Judea in the place of his father Herod, he was afraid to go there. After God warned him in a dream, he left for the region of Galilee 23 and went and lived in a city called Nazareth. This fulfilled what had been spoken through the prophets, that he would be called a Nazarene.
Some translations set poetry farther to the right than the rest of the text to show that it is poetry. The ULB does this with the poetry in verses 6 and 18, which is from the Old Testament.
These words probably refer to a star that the learned men believed to be the sign of a new king of Israel. (See: sign)
English translations use many different words to translate this phrase. These words include "magi" and "wise men." These men could have been scientists or astrologers. If you can, you should translate this with the general words "learned men."
A new part of the story begins here and continues through the end of the chapter. Matthew tells about Herod's attempt to kill the new King of the Jews.
"the town of Bethlehem in the province of Judea"
"when Herod was king there"
This refers to Herod the Great.
"men from the east who studied the stars"
"from a country far east of Judea"
The men knew from studying the stars that the one who would become king had been born. They were trying to learn where he was. Alternate translation: "A baby who will become the king of the Jews has been born. Where is he?"
They were not saying that the baby was the rightful owner of the star. Alternate translation: "the star that tells about him" or "the star that is associated with his birth"
"as it came up in the east" or "while we were in our country"
Possible meanings are 1) they intended to worship the baby as divine, or 2) they wanted to honor him as a human king. If your language has a word that includes both meanings, you should consider using it here.
"he was worried." Herod was worried that this baby would replace him as king.
Here "Jerusalem" refers to the people. Also, "all" means "many." Matthew is exaggerating to emphasize how many people were worried. Alternate translation: "many of the people in Jerusalem"
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"In the town of Bethlehem in the province of Judea"
This can be stated in active form. Alternate translation: "this is what the prophet wrote long ago"
The chief priests and scribes of the people quote the prophet Micah to show that the Christ would be born in Bethlehem.
Micah was speaking to the people of Bethlehem as if they were with him but they were not. Also, "are not the least" can be translated with a positive phrase. Alternate translation: "you, people of Bethlehem, ... your town is among the most important towns in Judah"
Micah speaks of this ruler as a shepherd. This means he will lead and care for the people. Alternate translation: "who will lead my people Israel as a shepherd leads his sheep"
This means that Herod talked to the learned men without other people knowing.
This can be translated as a direct quotation. Alternate translation: "men, and he asked them, 'When exactly did this star appear?'"
It is implied that the learned men told him when the star appeared. Alternate translation: "what time the star had appeared. The learned men told Herod when the star first appeared"
This refers to Jesus.
"report back to me" or "let me know"
See how you translated this in Matthew 2:2.
"After the learned men"
"they had seen come up in the east" or "they had seen in their country"
"guided them" or "led them"
"stopped over"
"the place where the young child was staying"
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Here the scene shifts to the house where Mary, Joseph, and the young Jesus were living.
"The learned men went"
"They knelt down and put their faces close to the ground." They did this to honor Jesus.
Here "treasures" refers to the boxes or bags they used to carry their treasures. Alternate translation: "the containers that held their treasures"
"Afterwards, God warned the learned men." God knew that Herod wanted to harm the child.
This can be translated as a direct quotation. Alternate translation: "dream, saying, 'Do not go back to King Herod,' so"
"the learned men had departed"
"came to Joseph while he was dreaming"
God is speaking to Joseph, so these should all be singular forms.
The full meaning of this statement can be made explicit. Alternate translation: "until I tell you it is safe to come back"
Here "I" refers to God. The angel is speaking for God.
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Matthew quotes the prophet Hosea to show that the Christ would spend time in Egypt.
It is implied that Joseph, Mary, and Jesus remained in Egypt. Alternate translation: "They remained"
Herod does not die until Matthew 2:19. This statement describes the length of their stay in Egypt, and it does not say that Herod died at this time.
This can be translated in active form. Alternate translation: "what the Lord had said through the prophet; he had said" or "what the Lord had told the prophet to tell the people; he had said"
"I have called my Son out of Egypt"
In Hosea this refers to the people of Israel. Matthew quoted it to say that this was true of God's Son, Jesus. Translate it using a word for son that could refer to the only son or the first son.
These events happen before Herod's death, which Matthew mentioned in [Matthew 2:15]
Here the scene shifts back to Herod and tells what he did when he learned that the learned men had deceived him.
This can be stated in active form. Alternate translation: "the learned men had embarrassed him by tricking him"
Herod did not kill the children himself. Alternate translation: "He gave orders for his soldiers to kill all the boys" or "He sent soldiers there to kill all the boy babies"
"2 years old and younger"
"based on the time"
Matthew quotes the prophet Jeremiah to show that the death of all of the male children in the region of Bethlehem was according to scripture.
This can be stated in active form. Alternate translation: "This fulfilled" or "Herod's actions fulfilled"
This can be stated in active form. Alternate translation: "what the Lord spoke long ago through the prophet Jeremiah"
Matthew is quoting the prophet Jeremiah.
This can be stated in active form. Alternate translation: "People heard a voice" or "There was a loud sound"
Rachel lived many years before this time. This prophecy shows Rachel, who has died, weeping for her descendants.
This can be stated in active form. Alternate translation: "no one could comfort her"
"because the children were gone and would never return." Here "were no more" is a mild way of saying they are dead. Alternate translation: "because they were dead"
Here the scene shifts to Egypt, where Joseph, Mary, and the young Jesus are living.
This marks the beginning of another event in the larger story. It may involve different people than the previous events. Your language may have a way of doing this.
Here "sought the child's life" is a way of saying they wanted to kill the child. "Alternate translation: "those who were looking for the child in order to kill him"
This refers to King Herod and his advisors.
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This is the end of the part of the story that began in Matthew 2:1 about Herod's attempt to kill the new King of the Jews.
"But when Joseph heard"
This is the name of Herod's son.
"Joseph was afraid"
This can be stated in active form. Alternate translation: "what the Lord spoke long ago through the prophets"
Here "he" refers to Jesus. The prophets before the time of Jesus would have referred to him as the Messiah or the Christ. Alternate translation: "people would say that the Christ is a Nazarene"
1 In those days John the Baptist came preaching in the wilderness of Judea saying, 2 "Repent, for the kingdom of heaven is near." 3 For this is he who was spoken of by Isaiah the prophet, saying,
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    "The voice of one calling out in the wilderness,
    'Make ready the way of the Lord,
        make his paths straight.'"
4 Now John wore clothing of camel's hair and a leather belt around his waist. His food was locusts and wild honey. 5 Then Jerusalem, all Judea, and all the region around the Jordan River went out to him. 6 They were baptized by him in the Jordan River, confessing their sins. 7 But when he saw many of the Pharisees and Sadducees coming to him for baptism, he said to them, "You offspring of vipers, who warned you to flee from the wrath that is coming? 8 Bear fruit worthy of repentance. 9 Do not think of saying among yourselves, 'We have Abraham for our father.' For I say to you that God is able to raise up children for Abraham even out of these stones. 10 Already the ax has been placed against the root of the trees. So every tree that does not produce good fruit is chopped down and thrown into the fire. 11 I baptize you with water for repentance. But he who comes after me is mightier than I, and I am not worthy even to carry his sandals. He will baptize you with the Holy Spirit and with fire. 12 His winnowing fork is in his hand to thoroughly clear off his threshing floor and to gather his wheat into the storehouse. But he will burn up the chaff with fire that can never be put out."
13 Then Jesus came from Galilee to the Jordan River to be baptized by John. 14 But John kept trying to stop him, saying, "I need to be baptized by you, and do you come to me?" 15 Jesus responded and said to him, "Permit it now, for it is right for us to fulfill all righteousness." Then John permitted him. 16 After he was baptized, Jesus came up immediately from the water, and behold, the heavens were opened to him. He saw the Spirit of God coming down like a dove and resting upon him. 17 Behold, a voice came out of the heavens saying, "This is my beloved Son. I am very pleased with him."
Some translations set quotations from the Old Testament farther to the right on the page than the rest of the text. The ULB does this with the quoted material in verse 3.
Fruit is a common picture word in the scriptures. Writers use it to describe the results of either good or bad behavior. In this chapter, good fruit is the result of living as God commands. (See: fruit)
No one knows for sure whether the "kingdom of heaven" was present or still coming when John spoke these words. English translations often use the phrase "at hand," but these words can be difficult to translate. Other versions use the phrases "is coming near" and "has come near."
This is the beginning of a new part of the story where Matthew tells of the ministry of John the Baptist.
This is many years after Joseph and his family left Egypt and went to Nazareth. This is probably near the time that Jesus begins his ministry. Alternate translation: "Some time later" or "Some years later"
This is plural in form. John is speaking to the crowds.
The phrase "kingdom of heaven" refers to God ruling as king. This phrase is only in the book of Matthew. If possible, use the word "heaven" in your translation. Alternate translation: "our God in heaven will soon show himself to be king"
Matthew quotes the prophet Isaiah to show that John the Baptist was God's appointed messenger to prepare for Jesus's ministry.
This can be stated in active form. Alternate translation: "For Isaiah the prophet was speaking of John the Baptist when he said"
This can be expressed as a sentence. Alternate translation: "The voice of one calling out in the wilderness is heard" or "They hear the sound of someone calling out in the wilderness"
These two phrases mean the same thing.
"Get the road ready for the Lord." Doing this represents being prepared to hear the Lord's message when he comes. People do this by repenting of their sins. Alternate translation: "Prepare to hear the Lord's message when he comes" or "Repent and be ready for the Lord to come"
The word "Now" is used here to mark a pause in the story. Here Matthew tells background information about John the Baptist.
This clothing symbolizes that John is a prophet like the prophets from long ago, especially the prophet Elijah.
The words "Jerusalem," "Judea," and "the region" are metonyms for the people from those areas. The word "all" is an exaggeration to emphasize that very many people went out. Alternate translation: Then very may people from Jerusalem, Judea, and that region"
This can be stated in active form. Alternate translation: "John baptized them ... River after they confessed their sins"
This refers to the people coming from Jerusalem, Judea, and the region around the Jordan River.
John the Baptist begins to rebuke the Pharisees and Sadducees.
This is a metaphor. Here "offspring" means "having the characteristic of." Vipers are a kind of dangerous snakes and represent evil. This can be stated as a separate sentence. Alternate translation: "You evil poisonous snakes! Who" or "You are evil like poisonous snakes! Who"
John uses a question to rebuke the Pharisees and Sadducees because they were asking him to baptize them so that God would not punish them, but they did not want to stop sinning. Alternate translation: "you cannot flee from God's wrath like this." or "do not think that you can flee from God's wrath just because I baptize you."
The word "wrath" is being used to refer to God's punishment because his wrath precedes it. Alternate translation: "run away from the punishment that is coming" or "escape because God is about to punish you"
The phrase "bear fruit" is a metaphor referring to a person's actions. Alternate translation: "Let your actions show that you have truly repented"
"Abraham is our ancestor" or "We are descendants of Abraham." The Jewish leaders thought that God would not punish them since they were descendants of Abraham.
This adds emphasis to what John is about to say.
"God is able to make physical descendants out of even these stones and give them to Abraham"
John the Baptist continues to rebuke the Pharisees and Sadducees.
This metaphor means God is ready to punish sinners. This can be stated in active form. Alternate translation: "God has his axe and he is ready to cut down and burn any tree that grows bad fruit" or "As a person gets his axe ready to cut down and burn a tree that grows bad fruit, God is ready to punish you for your sins"
"to show that you have repented"
Jesus is the person who comes after John.
"is more important than I am"
This metaphor compares John's baptism with water to the future baptism with fire. This means John's baptism only symbolically cleanses people of their sins. The baptism by Holy Spirit and fire will truly cleanse people of their sins. If possible, use the word "baptize" in your translation to keep the comparison to John's baptism.
This metaphor compares the way Christ will separate the righteous people from the unrighteous people to the way a man separates wheat grain from chaff. Alternate translation: "Christ is like a man whose winnowing fork is in his hand"
Here "in his hand" means the person is ready to act. Alternate translation: "Christ is holding a winnowing fork because he is ready"
This is a tool for tossing wheat up into the air to separate the wheat grain from the chaff. The heavier grain falls back down and the unwanted chaff is blown away by the wind. It is similar in shape to a pitchfork but with wide tines made of wood.
"his ground" or "the ground where he separates the grain from the chaff"
This is a metaphor showing how God will separate righteous people from evil people. The righteous will go to heaven like wheat into a farmer's storehouse, and God will burn the people who are like chaff with a fire that will never be put out.
This can be stated in active form. Alternate translation: "will never burn out"
Here the scene shifts to a later time when John the Baptist baptizes Jesus.
This can be stated in active form. Alternate translation: "so John could baptize him"
John uses a question to show his surprise at Jesus's request. Alternate translation: "You are more important than I am. I should not baptize you. You should baptize me."
Here "us" refers to Jesus and John.
You may need to make explicit that John permitted Jesus to be baptized by John. Alternate translation: "John allowed Jesus to be baptized" or "John agreed to baptize Jesus"
This is the end of the part of the story about John the Baptist. It describes what happened after he baptized Jesus.
This can be stated in active form. Alternate translation: "After John baptized Jesus"
The word "behold" here alerts us to pay attention to the surprising information that follows.
This can be stated in active form. Alternate translation: "Jesus saw the sky open" or "God opened the heavens to Jesus"
Possible meanings are 1) this is simply a statement that the Spirit was in the form of a dove or 2) this is a simile that compares the Spirit coming down upon Jesus gently, the way a dove would.
"Jesus heard a voice from heaven." Here "voice" refers to God speaking. Alternate translation: "God spoke from heaven"
This is an important title for Jesus that describes his relationship to God.
1 Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil. 2 When he had fasted forty days and forty nights, he was hungry. 3 The tempter came and said to him, "If you are the Son of God, command these stones to become bread."
4 But Jesus answered and said to him, "It is written, 'Man does not live on bread alone, but by every word that comes out of the mouth of God.'"
5 Then the devil took him into the holy city and set him on the highest point of the temple building, 6 and said to him, "If you are the Son of God, throw yourself down, for it is written,
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    'He will command his angels to take care of you,'
and
    'They will carry you in their hands,
        so that you will not hit your foot against a stone.'"
7 Jesus said to him, "Again it is written, 'You must not test the Lord your God.'"
8 Again, the devil took him up to a very high hill and showed him all the kingdoms of the world along with all their glory. 9 He said to him, "All these things I will give you, if you fall down and worship me."
10 Then Jesus said to him, "Go away from here, Satan! For it is written, 'You will worship the Lord your God, and you will serve only him.'"
11 Then the devil left him, and behold, angels came and served him.
12 Now when Jesus heard that John had been handed over, he withdrew into Galilee. 13 He left Nazareth and went and lived in Capernaum, which is by the Sea of Galilee in the territories of Zebulun and Naphtali. 14 This happened to fulfill what was said by Isaiah the prophet,
    15 "The land of Zebulun and the land of Naphtali,
        toward the sea, beyond the Jordan,
        Galilee of the Gentiles!
    16 The people who sat in darkness
        have seen a great light,
    and to those who sat in the region and shadow of death,
        upon them has a light arisen."
17 From that time Jesus began to preach and say, "Repent, for the kingdom of heaven is near." 18 As he was walking by the Sea of Galilee, he saw two brothers, Simon who is called Peter, and Andrew his brother, casting a net into the sea, for they were fishermen. 19 Jesus said to them, "Come, follow me, and I will make you fishers of men." 20 Immediately they left the nets and followed him. 21 As Jesus was going on from there he saw two other brothers, James son of Zebedee and John his brother. They were in the boat with Zebedee their father mending their nets. He called them, 22 and they immediately left the boat and their father and followed him.
23 Jesus went about in all of Galilee, teaching in their synagogues, preaching the gospel of the kingdom and healing every kind of disease and sickness among the people. 24 The news about him went out into all of Syria, and the people brought to him all those who suffered from various diseases and pains, those who were possessed by demons, the epileptics, and the paralytics. Jesus healed them. 25 Large crowds followed him from Galilee, the Decapolis, Jerusalem, and Judea, and from beyond the Jordan.
Some translations set poetry farther to the right than the rest of the text to show that it is poetry. The ULB does this with the poetry in verses 6, 15 and 16, which is from the Old Testament.
No one knows for use whether the "kingdom of heaven" was present or still coming when Jesus spoke these words. English translations often use the phrase "at hand," but these words can be difficult to translate. Other versions use the phase "is coming near" and "has come near."
The reader should not understand these words in verses 3 and 6 to mean that Satan did not know whether Jesus was the Son of God. God had already said that Jesus was his Son (Matthew 3:17), so Satan knew who Jesus was. He also knew that Jesus could make stones become bread and could throw himself off of high places and not be hurt. He was trying to make Jesus do these things and so disobey God and obey Satan. These words can be translated as "Show me your power if you are the Son of God" (See: satan and sonofgod)
Here Matthew begins a new part of the story in which Satan tempts Jesus in the wilderness after Jesus has been there for 40 days.
This can be stated in active form. Alternate translation: "the Spirit led Jesus"
This can be stated in active form. Alternate translation: "so the devil could tempt Jesus"
These refer to Jesus.
"40 days and 40 nights." This refers to 24-hour periods. Alternate translation: "40 days"
These words refer to the same being as "the devil" (verse 1). You may have to use the same word to translate both.
It is best to assume that Satan knew that Jesus is the Son of God. Possible meanings are 1) this is a temptation to do miracles for Jesus's own benefit. Alternate translation: "You are the Son of God, so you can command" or 2) this is a challenge or accusation. Alternate translation: "Prove that you are the Son of God by commanding"
This is an important title for Jesus that describes his relationship to God.
You could translate this with a direct quotation. Alternate translation: "say to these stones, 'Become bread.'"
Here "bread" refers to food in general. Alternate translation: "food"
Jesus rebukes Satan with a quotation from Deuteronomy.
This can be stated in active form. Alternate translation: "Moses wrote this in the scriptures long ago"
This implies that there is something more important to life than food.
Here "word" and "mouth" refer to what God says. Alternate translation: "but by listening to everything that God says"
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Satan quotes from the Psalms in order to tempt Jesus.
It is best to assume that Satan knew that Jesus is the Son of God. Possible meanings are 1) this is a temptation to do a miracle for Jesus's own benefit. Alternate translation: "Since you are truly the Son of God, you can throw yourself down" or 2) this is a challenge or accusation. Alternate translation: "Prove that you are truly the Son of God by throwing yourself down"
This is an important title for Jesus that describes his relationship to God.
"let yourself fall to the ground" or "jump down"
This can be stated in active form. Alternate translation: "for the writer wrote in the scriptures" or "for it says in the scriptures"
This can be translated with a direct quotation, and you can specify that it is God who will command. Alternate translation: "'God will say to his angels, "Take care of him,"' and" or "'God will command his angels to take care of you,' and"
"The angels will hold you"
Jesus rebukes Satan with another quotation from Deuteronomy.
It is understood that Jesus is quoting scripture again. This can be stated in active form. Alternate translation: "Again, I will tell you what Moses wrote in the scriptures"
Here "you" refers to anyone. Alternate translation: "One should not test" or "No person should test"
"Next, the devil"
"The devil said to Jesus"
"I will give you all these things." The tempter is emphasizing here that he will give "all these things," not just some of them.
"put your face near the ground." This was a common action to show that a person was worshiping.
Jesus rebukes Satan with another quotation from Deuteronomy.
This is the end of the part of the story about how Satan tempted Jesus.
This can be stated in active form. Alternate translation: "For Moses also wrote in the scriptures"
Both instances of "you" are singular, a command to everyone who hears it.
The word "behold" here alerts us to pay attention to the important new information that follows.
This is the beginning of a new part of the story in which Matthew describes the beginning of Jesus's ministry in Galilee. These verses explain how Jesus came to be in Galilee.
This word is used here to mark a change in the main story. Here Matthew starts to tell a new part of the story.
This can be stated in active form and the information omitted from the euphemism can be stated. Alternate translation: "the king had handed John over to the prison" or "the king had arrested John"
"Zebulun" and "Naphtali" are the names of the tribes that lived in these territories many years earlier before foreigners took control of the land of Israel.
This refers to Jesus's going to live in Capernaum.
This can be stated in active form. Alternate translation: "what God said"
Matthew quotes the prophet Isaiah to show that Jesus's ministry in Galilee was a fulfillment of prophecy.
These are two descriptions of the same territory.
This is the Sea of Galilee.
Matthew quotes the prophet Isaiah to show that Jesus's ministry in Galilee was a fulfillment of prophecy.
Here "darkness" is a metaphor for not knowing the truth about God. And "light" is a metaphor for God's true message that saves people from their sin.
These words can be combined with the sentence beginning with "The land of Zebulun" (verse 15). Alternate translation: "In the territory of Zebulun and Naphtali ... where many Gentiles live, the people who sat"
"who were living ... who were living." The word "sat" is an idiom for having lived for a long time in one place, not to sitting on the ground or a piece of furniture.
This basically has the same meaning as the first part of the sentence. Here "those who sat in the region and shadow of death" is a metaphor. It represents those who did not know God. These people were in danger of dying and being separated from God forever.
The phrase "the kingdom of heaven" refers to God ruling as king. This phrase is only in the book of Matthew. If possible, include a word that means "heaven" in your translation. See how you translated this in [Matthew 3:2]
This begins a new scene within the part of the story about Jesus's ministry in Galilee. Here he begins to gather men to be his disciples.
The full meaning of this statement can be made explicit. Alternate translation: "throwing a net into the water to catch fish"
Jesus invites Simon and Andrew to follow him, live with him, and become his disciples. Alternate translation: "Be my disciples"
This metaphor means Simon and Andrew will teach people God's true message, so others will also follow Jesus. Alternate translation: "I will teach you to gather men to me like you used to gather fish"
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Jesus calls more men to be his disciples.
"Jesus called John and James." This phrase also means that Jesus invited them to follow him, live with him, and become his disciples.
"at that moment they left"
It should be clear that they immediately put their nets down and left that place with Jesus. If your language requires you to tell whether they were leaving for the rest of the day or for a long time or for the rest of their lives, you should probably translate as they were leaving for the rest of their lives. It would be good to have a note saying that the Greek does not specify how long they would be gone.
This is the end of the part of the story about the beginning of Jesus's ministry in Galilee. The rest of this chapter summarizes what he did and how the people responded.
"teaching in the synagogues of the Galileans" or "teaching in the synagogues of those people"
Here "kingdom" refers to God's reign as king. Alternate translation: "preaching the good news that God will show himself as king"
The words "disease" and "sickness" are closely related but should be translated as two different words if possible. "Disease" is what causes a person to be sick. "Sickness" is the physical weakness or affliction that results from having a disease.
This can be stated in active form. Alternate translation: "those whom demons controlled"
The word "epileptic" refers to people who have epilepsy and so sometimes become unconscious and move uncontrollably.
This name means "the Ten Towns." This is the name of a region to the southeast of the Sea of Galilee.
1 When Jesus saw the crowds, he went up on the mountain. When he had sat down, his disciples came to him. 2 He opened his mouth and taught them, saying,
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    3 "Blessed are the poor in spirit,
        for theirs is the kingdom of heaven.
    4 Blessed are those who mourn,
        for they will be comforted.
    5 Blessed are the meek,
        for they will inherit the earth.
    6 Blessed are those who hunger and thirst for righteousness,
        for they will be filled.
    7 Blessed are the merciful,
        for they will obtain mercy.
    8 Blessed are the pure in heart,
        for they will see God.
    9 Blessed are the peacemakers,
        for they will be called sons of God.
    10 Blessed are those who have been persecuted for righteousness' sake,
        for theirs is the kingdom of heaven.
11 "Blessed are you when people insult you and persecute you and say all kinds of evil things against you falsely for my sake. 12 Rejoice and be glad, for great is your reward in heaven. For in this way people persecuted the prophets who lived before you.
13 "You are the salt of the earth. But if the salt has lost its taste, how can it be made salty again? It is never again good for anything except to be thrown out and trampled under people's feet. 14 You are the light of the world. A city set on a hill cannot be hidden. 15 Neither do people light a lamp and put it under a basket, but rather on the lampstand, and it shines for everyone in the house. 16 Let your light shine before people in such a way that they see your good deeds and glorify your Father who is in heaven.
17 "Do not think that I have come to destroy the law or the prophets. I have come not to destroy them, but to fulfill them. 18 For truly I say to you that until heaven and earth pass away, not the smallest letter or the smallest part of a letter will in any way pass away from the law, until all things have been accomplished. 19 Therefore whoever breaks the least one of these commandments and teaches others to do so will be called least in the kingdom of heaven. But whoever keeps them and teaches them will be called great in the kingdom of heaven. 20 For I say to you that unless your righteousness exceeds the righteousness of the scribes and Pharisees, you will in no way enter the kingdom of heaven.
21 "You have heard that it was said to them in ancient times, 'Do not murder,' and, 'Whoever murders will be subject to judgment.' 22 But I say to you that everyone who is angry with his brother will be subject to judgment; and whoever says to his brother, 'You worthless person!' will be subject to the council; and whoever says, 'You fool!' will be subject to the fire of hell. 23 Therefore if you are offering your gift at the altar and there remember that your brother has anything against you, 24 leave your gift there in front of the altar, and go on your way. First be reconciled with your brother, and then come and offer your gift. 25 Agree with your adversary quickly while you are with him on the way to court, or your adversary may hand you over to the judge, and the judge may hand you over to the officer, and you may be thrown into prison. 26 Truly I say to you, you will never come out from there until you have paid the last penny you owe.
27 "You have heard that it was said, 'Do not commit adultery.' 28 But I say to you that everyone who looks on a woman to lust after her has already committed adultery with her in his heart. 29 If your right eye causes you to stumble, pluck it out and throw it away from you. For it is better for you that one of your members should perish than that your whole body should be thrown into hell. 30 If your right hand causes you to stumble, cut it off and throw it away from you. For it is better for you that one of your members should perish than that your whole body should go into hell. 31 It was also said, 'Whoever sends his wife away, let him give her a certificate of divorce.' 32 But I say to you that everyone who divorces his wife, except on account of sexual immorality, makes her an adulteress. Whoever marries her after she has been divorced commits adultery.
33 "Again, you have heard that it was said to those in ancient times, 'Do not swear a false oath, but carry out your oaths to the Lord.' 34 But I say to you, swear not at all, neither by heaven, for it is the throne of God; 35 nor by the earth, for it is the footstool for his feet; nor by Jerusalem, for it is the city of the great King. 36 Neither swear by your head, for you cannot make one hair white or black. 37 But let your speech be 'Yes, yes,' or 'No, no.' Anything that is more than this is from the evil one.
38 "You have heard that it was said, 'An eye for an eye, and a tooth for a tooth.' 39 But I say to you, do not resist one who is evil. Instead, whoever strikes you on your right cheek, turn to him the other also. 40 If anyone wishes to bring a lawsuit against you and takes away your tunic, let that person also have your cloak. 41 Whoever compels you to go one mile, go with him two. 42 Give to anyone who asks you, and do not turn away from anyone who wishes to borrow from you.
43 "You have heard that it was said, 'You must love your neighbor and hate your enemy.' 44 But I say to you, love your enemies and pray for those who persecute you, [1]45 so that you may be sons of your Father who is in heaven. For he makes his sun to rise on the evil and the good, and sends rain on the just and the unjust. 46 For if you love those who love you, what reward do you get? Do not even the tax collectors do the same thing? 47 If you greet only your brothers, what do you do more than others? Do not even the Gentiles do the same thing? 48 Therefore you must be perfect, as your heavenly Father is perfect.
Many people call the words in Matthew 5-7 the Sermon on the Mount. This is one long lesson that Jesus taught. Bibles divide this lesson into three chapters, but this can sometimes confuse the reader. If your translation divides the text into sections, be sure that the reader understands that the whole sermon is one large section.
Matthew 5:3-10, known as The Beatitudes or as The Blessings, has been set apart by being set farther to the right on the page than the rest of the text, with each line beginning with the word "blessed." This way of placing the words on the page highlights the poetic form of this teaching.
Jesus spoke about many different subjects in this sermon, so you may wish to help the reader by putting an empty line into the text whenever Jesus changed the subject.
It is possible to refer to anyone who followed Jesus as a follower or disciple. Jesus selected twelve of his followers to become his closest disciples, "the twelve disciples." They would later become known as the apostles.
This is the beginning of a new part of the story in which Jesus begins to teach his disciples. This part continues through the end of chapter 7 and is frequently called the Sermon on the Mount.
This is an idiom. Alternate translation: "Jesus began to speak"
The word "them" refers to his disciples.
Here, Jesus begins to describe the characteristics of people who are blessed.
This means people who are humble. Alternate translation: "those who know they need God"
Here "kingdom of heaven" refers to God's rule as king. This phrase is only in the book of Matthew. If possible, keep "heaven" in your translation. Alternate translation: "for God in heaven will be their king"
Possible reasons they are sad are 1) the sinfulness of the world or 2) their own sins or 3) the death of someone. Do not specify the reason for mourning unless your language requires it.
This can be stated in active form. Alternate translation: "God will comfort them"
"the gentle" or "those who do not rely on their own power"
"God will give them the entire earth"
This metaphor describes people who strongly desire to do what is right. Alternate translation: "those who desire to live right as much as they desire food and drink"
This can be stated in active form. Alternate translation: "God will fill them" or "God will satisfy them"
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"people whose hearts are pure." Here "heart" is a metonym for a person's inner being or intentions. Alternate translation: "those who only want to serve God"
This means they will be able to live in God's presence. Alternate translation: "God will allow them to live with him"
These are the people who help others to have peace with one another.
This can be stated in active form. Alternate translation: "for God will call them his children" or "they will be children of God"
It is best to translate "sons" with the same word your language would naturally use to refer to a human son or child.
This can be stated in active form. Alternate translation: "those people whom others treat unfairly"
"because they do what God wants them to do"
Here "kingdom of heaven" refers to God's rule as king. This phrase is only in the book of Matthew. If possible, keep "heaven" in your translation. See how you translated this in [Matthew 5:3]
Jesus finishes describing the characteristics of people who are blessed.
The word "you" is plural.
"say all kinds of evil lies about you" or "say bad things about you that are not true"
"because you follow me" or because you believe in me"
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Jesus begins to teach about how his disciples are like salt and light.
Possible meanings are 1) just as salt makes food good, disciples of Jesus influence the people of the world so that they will be good. Alternate translation: "You are like salt for the people of the world" or 2) just as salt preserves food, disciples of Jesus keep people from becoming totally corrupt. Alternate translation: "As salt is for food, you are for the world"
Possible meanings are 1) "if the salt has lost its power to do things that salt does" or 2) "if the salt has lost its flavor."
"how can it be made useful again?" Jesus uses a question to teach the disciples. Alternate translation: "there is no way for it to become useful again."
This can be stated in active form. Alternate translation: "except for people to throw it out into the road and walk on it"
This means Jesus's followers bring the message of God's truth to all the people who do not know God. Alternate translation: "You are like a light for the people of the world"
At night when it is dark, people can see the city lights shining. This can be stated in active form. Alternate translation: "During the night, no one can hide the lights that shine from a city on a hill" or "Everyone sees the lights of a city on a hill"
"People do not light a lamp"
"place the lamp under a basket." This is saying it is foolish to create light only to hide it so people do not see the light of the lamp.
This means a disciple of Jesus should live in such a way that others can learn about God's truth. Alternate translation: "Let your lives be like a light that shines before people"
It is best to translate "Father" with the same word your language would naturally use to refer to a human father.
Jesus begins to teach about how he has come to fulfill the Old Testament law.
This refers to what the prophets wrote in the scriptures.
"I tell you the truth." This phrase adds emphasis to what Jesus says next.
Here "heaven" and "earth" refer to the entire universe. Alternate translation: "as long as the universe lasts"
This can be stated in active form. Alternate translation: "all things have happened" or "God causes all things to happen"
The phrase "all things" refers to everything in the law. Alternate translation: "everything in the law" or "all that is written in the law"
Possible meanings are 1) "whoever disobeys" or 2) "whoever ignores."
"any of these commandments, even the least important one, and teaches"
This can be stated in active form. Alternate translation: "if anyone ... teaches others to do so, God will call that person"
The phrase "kingdom of heaven" refers to God's rule as king. This phrase is found only in Matthew. If possible use "heaven" in your translation. Alternate translation: "the least important in his heavenly kingdom" or "the least important under the rule of our God in heaven"
"obeys all these commandments and teaches others to do the same"
most important
This adds emphasis to what Jesus says next.
These are plural.
This can be stated in a positive form. Alternate translation: "that your righteousness must exceed ... Pharisees in order to enter"
Jesus is talking to a group of people about what they as individuals should and should not do. The "you" is plural in "you have heard." The understood "you" is singular in "Do not murder," but in some languages it may need to be translated as plural.
Jesus continues to teach about how he has come to fulfill the Old Testament law. Here he begins to speak about murder and anger.
This can be expressed with an active verb. Alternate translation: "God said to those who lived long ago" or "Moses said to your ancestors long ago"
Possible meanings are 1) "will have to go to the judge" or 2) "will be in danger of punishment."
Jesus is talking to a group of people about what they as individuals should and should not do. The "you" is plural in "I say to you."
Jesus agrees with God and his word, but he does not agree with the way the religious leaders have applied God's word. The "I" is emphatic. This indicates that what Jesus says is just as important as the original commands. Try to translate this phrase in a way that shows that emphasis.
This refers to a fellow believer, not to a literal brother or a neighbor.
Both of these insults represent a person who cannot think correctly. "Worthless person" is close to "brainless," where "fool" adds the idea of disobedience to God.
This was likely a local council, not the main Sanhedrin in Jerusalem.
Jesus is talking to a group of people about what they as individuals should or should not do. All occurrences of "you" and "your" are singular, but in some languages they may need to be plural.
"giving your gift" or "bringing your gift"
It is implied that this is God's altar at the temple in Jerusalem. Alternate translation: "to God at the altar in the temple"
"while you are standing at the altar you remember"
"another person is angry with you because of something you did"
This can be stated in active form. Alternate translation: "First make peace with the person"
Jesus is talking to a group of people about what they as individuals should or should not do. All occurrences of "you" and "your" are singular, but in some languages they may need to be plural.
This is a person who takes someone to court for doing something wrong to accuse him before a judge.
Here "hand you over" means to give someone into the control of someone else. Alternate translation: "will let the judge deal with you"
Here "hand you over" means to give someone into the control of someone else. Alternate translation: "the judge will give you over to the officer"
a person who has authority to carry out the decisions of a judge
This can be stated in active form. Alternate translation: "the officer might put you in prison"
"I tell you the truth." This phrase adds emphasis to what Jesus says next.
"from prison"
Jesus is talking to a group of people about what they as individuals should and should not do. The "you" is plural in "you have heard." The understood "you" is singular in "Do not commit adultery," but in some languages it may need to be translated as plural.
Jesus continues to teach about how he has come to fulfill the Old Testament law. Here he begins to speak about adultery and lust.
This can be stated in active form. Alternate translation: "that God said" or "that Moses said"
This word means to act out or do something.
Jesus agrees with God and his word, but he does not agree with the way the religious leaders have applied God's word. The "I" is emphatic. This indicates that what Jesus says is just as important as the original commands. Try to translate this phrase in a way that shows that emphasis. See how you translated this in Matthew 5:22.
This metaphor indicates that a man who lusts after a woman is as guilty of adultery as a man who actually commits the act of adultery.
"and lusts after her" or "and desires to sleep with her"
Here "heart" is a metonym for a person's thoughts. Alternate translation: "in his mind" or "in his thoughts"
The irony here is that people use their eyes in part to keep from stumbling. Here "eye" is a metonym for what a person chooses to look at or learn about, "stumble" is a metaphor for "sin," and "pluck it out and throw it away from you" is a hyperbolic metaphor for doing everything possible to avoid sinning. Alternate translation: "if what you are interested in causes you to want to sin, do everything you can to stay away from it"
Jesus is talking to a group of people about what they as individuals should or should not do. All instances of "you" and "your" are singular, but in some languages they may need to be translated as plural.
This refers to the eye on the right-hand side of the face. The Jews thought of the right hand as more important than the left, so the phrase "right eye" was a metaphor for the most important eye. You may need to translate "right" as "better" or "stronger."
This is an exaggerated command for a person to do whatever he needs to do to stop sinning. It means "forcefully remove it" or "destroy it." If the right eye is not specifically mentioned, you may need to translate this "destroy your eyes." If eyes have been mentioned, you may need to translate this "destroy them."
"get rid of it"
"you should lose one part of your body"
This can be stated in active form. Alternate translation: "than for God to throw your whole body into hell"
In this metonymy, the hand stands for the actions of the whole person.
This means the most important hand, as opposed to the left hand. You may need to translate "right" as "better" or "stronger."
This is an exaggerated command for a person to do whatever he needs to do to stop sinning.
Jesus continues to teach about how he has come to fulfill the Old Testament law. Here he begins to speak about divorce.
This can be stated in active form. Alternate translation: "God also said" or "Moses also said"
This is a euphemism for "divorces his wife."
"he must give"
Jesus agrees with God and his word, but he does not agree with the way the religious leaders have applied God's word. The "I" is emphatic. This indicates that what Jesus says is just as important as the original commands. Try to translate this phrase in a way that shows that emphasis. See how you translated this in Matthew 5:22.
It is the man who divorces the woman improperly who "causes her to commit adultery." In many cultures it would be normal for her to remarry, but if the divorce is improper, such a remarriage is adultery.
This can be stated in active form. Alternate translation: "her after her husband has divorced her" or "the divorced woman"
Jesus is talking to a group of people about what they as individuals should and should not do. The "you" is plural in "you have heard." The "you" and "your" are singular in "Do not swear" and "carry out your oaths," but in some languages they may need to be translated as plural.
Jesus continues to teach about how he has come to fulfill the Old Testament law. Here he begins to speak about swearing oaths.
"Also, you" or "Here is another example. You"
This can be expressed with an active verb. Alternate translation: "God said to those who lived long ago" or "Moses said to your ancestors long ago"
"Do not swear that you will do something and then not do it. Instead do whatever you have sworn to the Lord that you will do"
Jesus agrees with God and his word, but he does not agree with the way the religious leaders have applied God's word. The "I" is emphatic. This indicates that what Jesus says is equally important to the original commands from God. Try to translate this phrase in a way that shows that emphasis. See how you translated this in Matthew 5:22.
"do not swear at all" or "do not swear by anything"
Because God reigns from heaven, Jesus speaks of heaven as if it were a throne. Alternate translation: "it is from here that God rules"
Jesus finishes his words from verse 34, telling the people not to swear.
Here Jesus means that when people make a promise or when they say that something is true, they must not swear by anything. Some people were teaching that if a person swears by God that he will do something, then he must do it, but if he swears by something else, such as by heaven or earth, then it is less offensive if he does not do what he swore to do. Jesus says that swearing by heaven or earth or Jerusalem is just as serious as swearing by God because those things all belong to God.
This metaphor means the earth also belongs to God. Alternate translation: "it is like a footstool where a king rests his feet"
"for it is the city that belongs to God, the great King"
Previously Jesus told his hearers that God's throne, footstool, and earthly home are not theirs to swear by. Here he says that they may not swear even by their own heads.
Jesus is talking to a group of people about what they as individuals should and should not do. All occurrences of these words are singular, but you may have to translate them as plural.
This refers to taking an oath. See how you translated this in Matthew 5:34.
"if you mean 'yes,' say 'yes,' and if you mean 'no,' say 'no.'"
Jesus is talking to a group of people about what they as individuals should and should not do. The "you" in "you have heard" is plural.
Jesus continues to teach about how he has come to fulfill the Old Testament law. Here he begins to speak about retaliating against an enemy.
This can be stated in active form. See how you translated this in [Matthew 5:27]
The law of Moses allowed a person to harm a person in the same way he had harmed him, but he could not harm him worse.
Jesus is talking to a group of people about what they as individuals should and should not do. The "you" in "I say to you" is plural. The "you" in "whoever strikes you" and the understood "you" in "turn to him" are both singular, but in some languages they may need to be translated as plural.
Jesus agrees with God and his word, but he does not agree with the way the religious leaders have applied God's word. The "I" is emphatic. This indicates that what Jesus says is just as important as the original commands. Try to translate this phrase in a way that shows that emphasis.
"an evil person" or "someone who harms you"
To strike the side of a man's face was an insult in Jesus's culture. As with the eye and the hand, the right cheek is the more important one, and striking that cheek was a terrible insult.
hits with the back of an open hand
"let him hit your other cheek also"
Jesus is talking to a group of people about what they as individuals should and should not do. All occurrences of "you" and "your" are singular. In some languages they may need to be translated as plural.
The "tunic" was worn close to the body, like a heavy shirt or a sweater. The "cloak," the more valuable of the two, was worn over the "tunic" for warmth and also used as a blanket for warmth at night.
"give also to that person"
Jesus is talking to a group of people about what they as individuals should and should not do. The word "you" is singular, as is the understood "you" in the command "go." In some languages these may need to be translated as plural.
"Anyone who." The context implies that he is speaking about a Roman soldier.
This is one thousand paces, which is the distance a Roman soldier could legally force someone to carry something for him. If "mile" is confusing, it can be translated as "one kilometer" or "a distance."
This refers to the one who compels you to go.
"go the mile he forces you to go, and then go another mile." If "mile" is confusing, you can translate it as "two kilometers" or "twice as far."
"do not refuse to lend to." This can be stated in a positive form. Alternate translation: "lend to"
Jesus is talking to a group of people about what they as individuals should and should not do. The "you" in "you have heard" is plural. The "you" and "your" are singular in "You must love your neighbor and hate your enemy," but in some languages they may need to be translated as plural.
Jesus continues to teach about how he has come to fulfill the Old Testament law. Here he begins to speak about loving enemies.
This can be stated in active form. See how you translated this in [Matthew 5:27]
Here the word "neighbor" does not refer to a specific neighbor, but to any members of one's community or people group. These are people whom one usually desires to treat kindly or at least believes he ought to treat kindly. Alternate translation: "your countrymen" or "those who belong to your people group"
Jesus is talking to a group of people about what they as individuals should and should not do. All instances of "you" and "your" are plural.
Jesus agrees with God and his word, but he does not agree with the way the religious leaders have applied God's word. The "I" is emphatic. This indicates that what Jesus says is just as important as the original commands. Try to translate this phrase in a way that shows that emphasis. See how you translated this in Matthew 5:22.
All instances of "you" and "your," as well as the command to pray, are plural.
It is best to translate "sons" with the same word your language would naturally use to refer to human sons or children.
This is an important title for God.
Jesus is talking to a group of people about what they as individuals should and should not do. All instances of "you" and "your" are plural.
Jesus finishes teaching about how he has come to fulfill the Old Testament law. This section began in Matthew 5:17.
Jesus uses this question to teach the people that loving those who love them is not something special that God will reward them for. This rhetorical question can be translated as a statement. Alternate translation: "you will get no reward."
This rhetorical question can be translated as a statement. Alternate translation: "Even the tax collectors do the same thing."
This question can be translated as a statement. Alternate translation: "you do nothing more than others."
This is a general term for showing a desire for the well-being of the hearer.
This question can be translated as a statement. Alternate translation: "Even the Gentiles do the same thing."
This is an important title for God.
1 "Watch out that you do not do your acts of righteousness before people to be seen by them, or else you will have no reward from your Father who is in heaven. 2 So when you give alms, do not sound a trumpet before yourself as the hypocrites do in the synagogues and in the streets, so that they may be glorified by people. Truly I say to you, they have received their reward in full. 3 But when you give alms, do not let your left hand know what your right hand is doing 4 so that your alms may be given in secret. Then your Father who sees in secret will reward you.
5 "When you pray, do not be like the hypocrites, for they love to stand and pray in the synagogues and on the street corners so that they may be seen by people. Truly I say to you, they have received their reward. 6 But you, when you pray, enter your inner chamber. Shut the door and pray to your Father, who is in secret. Then your Father who sees in secret will reward you. 7 When you pray, do not make useless repetitions as the pagans do, for they think that they will be heard because of their many words. 8 Therefore, do not be like them, for your Father knows what things you need before you ask him.
9 Therefore pray like this:
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    'Our Father in heaven,
        may your name be honored as holy.
    10 May your kingdom come.
    May your will be done
        on earth as it is in heaven.
    11 Give us today our daily bread.
    12 Forgive us our debts,
        as we also have forgiven our debtors.
    13 Do not bring us into temptation,
        but deliver us from the evil one.' [1]
14 For if you forgive people their trespasses, your heavenly Father will also forgive you. 15 But if you do not forgive their trespasses, neither will your Father forgive your trespasses.
16 "When you fast, do not have a sad face as the hypocrites do, for they disfigure their faces so that they may appear to people to be fasting. Truly I say to you, they have received their reward in full. 17 But you, when you fast, anoint your head and wash your face 18 so that you may not appear to people to be fasting, but only to your Father who is in secret; and your Father who sees in secret will reward you.
19 "Do not store up for yourselves treasures on the earth, where moth and rust destroy, and where thieves break in and steal. 20 Instead, store up for yourselves treasures in heaven, where neither moth nor rust destroys, and where thieves do not break in and steal. 21 For where your treasure is, there will your heart be also. 22 The eye is the lamp of the body. Therefore, if your eye is good, the whole body is filled with light. 23 But if your eye is bad, your whole body is full of darkness. Therefore, if the light that is in you is actually darkness, how great is that darkness! 24 No one can serve two masters, for either he will hate the one and love the other, or else he will be devoted to one and despise the other. You cannot serve God and wealth. 25 Therefore I say to you, do not worry about your life, what you will eat or what you will drink; or about your body, what you will wear. For is not life more than food, and the body more than clothes? 26 Look at the birds in the sky. They do not sow or reap or gather into barns, but your heavenly Father feeds them. Are you not more valuable than they are? 27 Which one of you by being anxious can add one cubit to his lifespan? 28 Why are you anxious about clothing? Think about the lilies in the fields, how they grow. They do not labor, and they do not spin cloth. 29 Yet I say to you, even Solomon in all his glory was not clothed like one of these. 30 If God so clothes the grass in the fields, which exists today and tomorrow is thrown into the oven, how much more will he clothe you, you of little faith? 31 Therefore do not be anxious and say, 'What will we eat?' or 'What will we drink?' or 'What clothes will we wear?' 32 For the Gentiles search for these things, and your heavenly Father knows that you need them. 33 But seek first his kingdom and his righteousness, and all these things will be given to you. 34 Therefore, do not be anxious for tomorrow, for tomorrow will be anxious for itself. Each day has enough evil of its own.
Matthew 6 continues Jesus's extended teaching known as "The Sermon on the Mount."
You may wish to set apart the prayer in 6:9-11 by placing it farther to the right on the page than the rest of the text.
Jesus spoke about many different subjects in this sermon, so you may wish to help the reader by putting an empty line into the text whenever Jesus changed the subject.
Jesus is talking to a group of people about what they as individuals should and should not do. All occurrences of "you" and "your" are plural.
Jesus continues to teach his disciples in his Sermon on the Mount, which began in Matthew 5:3. In this section, Jesus addresses the "acts of righteousness" of alms, prayer, and fasting.
This is a way to warn people to be careful. Alternate translation: "Be careful" or "Beware"
It is implied that those who see the person will honor him. This can be stated in active form. Alternate translation: "in front of people just so that they can see you and give you honor for what you have done"
This is an important title for God.
This metaphor means to do something that purposefully gets people's attention. Alternate translation: "do not draw attention to yourself like someone who plays a loud trumpet in a crowd"
"I tell you the truth." This phrase adds emphasis to what Jesus says next.
Jesus is talking to a group of people about what they as individuals should and should not do. All occurrences of "you" and "your" are plural.
Jesus continues to teach his disciples about alms.
This is a metaphor for total secrecy. Just as hands usually work together and each can be said to "know" what the other is doing at all times, you should not let even those closest to you know when you are giving to the poor.
This can be stated in active form. Alternate translation: "you can give to the poor without other people knowing"
Jesus is talking to a group of people about what they as individuals should and should not do. All occurrences of "you" and "your" in verses 5 and 7 are plural; in verse 6 they are singular, but in some languages they may need to be plural.
Jesus begins to teach about prayer.
It is implied that those who see them will give them honor. This can be stated in active form. Alternate translation: "so that people will see them and give them honor"
"I tell you the truth." This phrase adds emphasis to what Jesus says next.
Jesus is talking to a group of people about what they as individuals should and should not do. All occurrences of "you" and "your" in verses 5 and 7 are plural; in verse 6 they are singular, but in some languages they may need to be plural.
"go to a private place" or "go where you can be alone"
Possible meanings are 1) no one can see God. Alternate translation: "Father, who is invisible" or 2) God is in that private place with the praying person. Alternate translation: "Father, who is with you in private"
This is an important title for God.
"your Father will see what you do in private and"
Jesus is talking to a group of people about what they as individuals should and should not do. All occurrences of "you" and "your" in verses 5 and 7 are plural; in verse 6 they are singular, but in some languages they may need to be plural.
Possible meanings are 1) the repetitions are useless. Alternate translation: "do not keep uselessly saying things over and over again" or 2) the words or sentences are meaningless. Alternate translation: "do not keeping repeating meaningless words"
This can be stated in active form. Alternate translation: "their false gods will hear them"
Jesus is talking to a group of people about how they as individuals should pray. The words "you" and "your" are plural in the first sentence. Within the prayer, the words "you" and "your" are singular and refer to God, "Our Father in heaven."
This is an important title for God.
See how you translated "ask" in Matthew 5:42.
This is the beginning of the prayer and how Jesus teaches the people to address God.
Here "your name" refers to God himself. This can also be expressed with an active verb. Alternate translation: "may people honor you as holy" or "may people honor you because you are holy"
By saying this, people show that they want to honor God as holy. Alternate translation: "help us to honor your name as holy" or "we want to honor you as holy"
Here "kingdom" refers to God's rule as king. Alternate translation: "May you rule over everyone and everything completely"
This can be stated in active form. Alternate translation: "May everything on earth happen in accordance with your will, just as everything in heaven does"
This is part of a prayer that Jesus was teaching the people. All instances of "we," "us," and "our" refer only to those who would pray this prayer. Those words do not also refer to God, to whom they would be praying.
Here "bread" refers to food in general.
A debt is what one person owes another. This is a metaphor for sins.
A debtor is a person who owes a debt to another person. This is a metaphor for those who have sinned against us.
The word "temptation," an abstract noun, can be expressed as a verb. Alternate translation: "Do not let anything tempt us" or "Do not let anything cause us to desire to sin"
All instances of "you" and "your" are plural. However, Jesus is telling his hearers what will happen to them as individuals if each person does not forgive others.
The abstract noun "trespasses" can be translated as a verb. Alternate translation: "when they trespass against you"
This is an important title for God.
The abstract noun "trespasses" can be translated as a verb. Alternate translation: "them when they trespass against you ... you when you trespass against God" or "them when they do things that harm you ... you when you do things that make your Father angry"
Jesus is talking to a group of people about what they as individuals should or should not do. All occurences of "you" are plural.
Jesus begins to teach about fasting.
The hypocrites would not wash their faces and would not comb their hair. They did this purposely to draw attention to themselves so that people would see them and give them honor for fasting.
"I tell you the truth." This phrase adds emphasis to what Jesus says next.
Jesus is talking to a group of people about what they as individuals should or should not do. All occurrences of "you" and "your" are singular, though in some languages they may also need to be translated as plural.
"put oil in your hair" or "groom your hair." To "anoint" the head here is to take normal care of one's hair. It has nothing to do with "Christ" meaning "anointed one." Jesus means that people should look the same whether they are fasting or not.
Jesus is talking to a group of people about what they as individuals should or should not do. All occurrences of "you" and "your" are singular, though in some languages they may also need to be translated as plural.
Possible meanings are 1) no one can see God. Alternate translation: "Father, who is invisible" or 2) God is with that person who fasts secretly. Alternate translation: "Father, who is with you in private" See how you translated this in Matthew 6:6.
This is an important title for God.
"who sees what you do in private." See how you translated this in Matthew 6:6.
Jesus is talking to a group of people about what they as individuals should or should not do. All occurrences of "you" and "your" are plural.
Jesus begins to teach about money and possessions.
riches, the things to which a person gives the most value
"where moth and rust ruin treasures"
a small, flying insect that destroys cloth
a brown substance that forms on metals
Jesus is talking to a group of people about what they as individuals should or should not do.
This is a metaphor that means do good things on earth so God will reward you in heaven.
All occurrences of "your" are singular, though in some languages they may also need to be translated in plural.
Here "heart" means a person's thoughts and interests.
Jesus is talking to a group of people about what they as individuals should or should not do. The instances of "you" and "your" are all singular, but in some languages they may need to be plural.
This is a metaphor. Possible meanings are 1) the eye is like a lamp because it enables a person to see things, or 2) the eye is like a lamp shining on a person's body because it shows what the person is really like. Alternate translation: "A person's eyes are like a lamp for his body"
Possible meanings are 1) "if your eye is good, it fills your body with light" or 2) "if your eye is good, it shows that your body is filled with light."
Possible meanings are "if your eye is noble" or "if your eye sees clearly." Jesus speaks of the eye to talk about what a person thinks about and wants. Possible meanings of the metaphor are 1) "if you are generous" or 2) "if you look at and want at what is good"
Possible meanings are 1) "you are full of righteousness" or 2) "you understand what is truly good"
You may have to translate this as plural, "eyes are."
Possible meanings are 1) "if your eye is bad, it fills your body with darkness" or 2) "if your eye is bad, it shows that your body is full of darkness."
Possible meanings are "if your eye is evil" or "if your eye does not see clearly." Jesus speaks of the eye to talk about what a person thinks about and wants. Possible meanings of the metaphor are 1) "if you are greedy," or 2) "if you do not look at and want what is right."
This does not refer to magic. Jewish people often used this as a metaphor for someone who is greedy.
Possible meanings are "you are full of evil" or 2) "you will understand nothing about what is right."
"if that which is supposed to cause light in your body causes darkness, then your body is in complete darkness"
Both of these phrases mean basically the same thing. They emphasize that a person cannot love and be devoted both to God and money at the same time.
"You cannot love God and money at the same time"
Here the instances of "you" and "your" are all plural.
This adds emphasis to what Jesus says next.
Jesus is talking to a group of people about what they as individuals should or should not do.
Jesus uses a question to teach the people. Alternate translation: "obviously life is more than what you eat, and your body is more than what you wear." or "clearly there are things in life that are more imortant than food, and there are things concerning the body that are more important than clothes."
places to store crops
This is an important title for God.
Jesus uses a question to teach the people. Alternate translation: "Obviously you are more valuable than birds."
Jesus is talking to a group of people about what they as individuals should or should not do. All instances of "you" and "your" are plural.
Jesus uses a question to teach the people. Here to "add one cubit to his lifespan" is a metaphor for adding time to how long a person will live. Alternate translation: "None of you can, just by worrying, add years to your life. You cannot add even one minute to your life! So you should not worry about things you need."
A cubit, a measure of a little less than half a meter, is used here as a metaphor for a short period of time.
Jesus uses a question to teach the people. Alternate translation: "You should not be worried about what you will wear."
"Consider"
Jesus speaks about the lilies as if they were people who wore clothes. The lilies being clothed is a metaphor for the plants having beautiful and colorful flowers.
A lily is a kind of wild flower.
Jesus speaks about the lilies as if they were people who wore clothes. The lilies being clothed is a metaphor for the plants having beautiful and colorful flowers.
This adds emphasis to what Jesus says next.
This can be stated in active form. Alternate translation: "did not wear clothes that are as beautiful as these lilies"
Jesus continues to speak about the lilies as if they were people who wore clothes. The lilies being clothed is a metaphor for the plants having beautiful and colorful flowers.
If your language has a general word that can refer both to "grass" and to the word you used for "lilies" in the previous verse, you can use it here.
The Jews at that time used grass in their fires to cook their food. This can be stated in active form. Alternate translation: "someone throws it into a fire" or "someone burns it"
Jesus uses this question to teach the people that God will provide what they need. Alternate translation: "he will certainly clothe you ... faith."
"you who have such little faith." Jesus addresses the people this way because their anxiety about clothing shows they have little faith in God.
"Because of all of this,"
In this sentence, "clothes" is a synecdoche for material possessions. Alternate translation: "What possessions will we have"
"For the Gentiles are concerned about what they will eat, drink, and wear"
Jesus is implying that God will make sure their basic needs are met.
This is an important title for God.
Here "kingdom" refers to God's rule as king. Alternate translation: "concern yourselves first with serving God, who is your king, and doing what is right"
This can be stated in active form. Alternate translation: "God will provide all these things for you"
"Because of all this"
Jesus speaks of "tomorrow" as if it were a person who could worry. Jesus means that a person will have enough to worry about when the next day comes.
1 "Do not judge, and you will not be judged. 2 For with the judgment you judge, you will be judged, and with the measure that you measure, it will be measured out to you. 3 Why do you look at the tiny piece of straw that is in your brother's eye, but you do not take notice of the log that is in your own eye? 4 How can you say to your brother, 'Let me take out the piece of straw that is in your eye,' while the log is in your own eye? 5 You hypocrite! First take the log out of your own eye, and then you will see clearly to take out the piece of straw that is in your brother's eye. 6 Do not give what is holy to the dogs, and do not throw your pearls in front of the pigs. Otherwise they may trample them underfoot, and then turn and tear you to pieces.
7 "Ask, and it will be given to you. Seek, and you will find. Knock, and it will be opened to you. 8 For everyone who asks, receives; everyone who seeks, finds; and to the person who knocks, it will be opened. 9 Or which one of you, if his son asks for a loaf of bread, will give him a stone? 10 Or if he asks for a fish, will give him a snake? 11 Therefore, if you who are 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, whatever things you want people to do to you, you should also do to them, for this is the law and the prophets.
13 "Enter through the narrow gate. For wide is the gate and broad is the way that leads to destruction, and there are many people who go through it. 14 But the gate is narrow and the way is difficult that leads to life, and there are few who find it.
15 "Beware of false prophets, who come to you in sheep's clothing but are truly ravenous wolves. 16 By their fruits you will know them. Do people gather grapes from a thornbush or figs from thistles? 17 In the same way, every good tree produces good fruit, but the bad tree produces bad fruit. 18 A good tree cannot produce bad fruit, nor can a bad tree produce good fruit. 19 Every tree that does not produce good fruit is chopped down and thrown into the fire. 20 So then, you will recognize them by their fruits. 21 Not everyone who says to me, 'Lord, Lord,' will enter into the kingdom of heaven, but only those who do the will of my Father who is in heaven. 22 Many people will say to me in that day, 'Lord, Lord, did we not prophesy in your name, in your name drive out demons, and in your name do many miracles?' 23 Then will I openly declare to them, 'I never knew you! Get away from me, you who practice lawlessness!'
24 "Therefore, everyone who hears my words and obeys them will be like a wise man who built his house upon a rock. 25 The rain came down, the floods came, and the winds blew and beat upon that house, but it did not fall down, for it was founded on the rock. 26 But everyone who hears my words and does not obey them will be like a foolish man who built his house upon the sand. 27 The rain came down, the floods came, and the winds blew and struck that house, and it fell, and its destruction was complete."
28 It came about that when Jesus finished speaking these words, the crowds were astonished by his teaching, 29 for he taught them as one who had authority, and not as their scribes.
Jesus spoke about many different subjects in this sermon, so you may wish to help the reader by putting an empty line into the text whenever Jesus changed the subject.
Many people call the words in Matthew 5-7 the Sermon on the Mount. This is one long lesson that Jesus taught. Bibles divide this lesson into three chapters, but this can sometimes confuse the reader. If your translation divides the text into sections, be sure that the reader understands that the whole sermon is one large section.
Fruit is a common image in the scriptures. It is used to describe the results of either good or bad actions. In this chapter, good fruit is the result of living as God commands. (See: fruit)
Jesus is talking to a group of people about what they as individuals should and should not do. The instances of "you" and the commands are plural.
Jesus continues to teach his disciples in his Sermon on the Mount, which began in Matthew 5:3.
It is implied here that "judge" has the strong meaning of "condemn harshly" or "declare guilty." Alternate translation: "Do not condemn people harshly"
This can be stated in active form. Alternate translation: "God will not condemn you harshly"
Be sure the reader understands the statement in 7:2 is based on what Jesus said in 7:1.
This can be stated in active form. Alternate translation: "God will condemn you in the same way you condemn others"
Possible meanings are 1) this is the amount of punishment given or 2) this is the standard used for judgment.
This can be stated in active form. Alternate translation: "God will measure it out to you"
Jesus is talking to a group of people about what they as individuals should or should not do. The instances of "you" and "your" are all singular, but in some languages they may need to be plural.
Jesus uses this question to rebuke the people for paying attention to other people's sins and ignoring their own. Alternate translation: "You look ... brother's eye, but you do not notice the log that is in your own eye." or "Do not look ... brother's eye and ignore the log that is in your own eye."
This is a metaphor that refers to the less important faults of a fellow believer.
"speck" or "splinter" or "bit of dust." Use a word for the smallest thing that commonly falls into a person's eyes.
All occurrences of "brother" in 7:3-5 refer to a fellow believer, not to a literal brother or a neighbor.
This is a metaphor for a person's most important faults. A log could not literally go into a person's eye. Jesus is exaggerating to emphasize that a person should pay attention to his own more important faults before he deals with another person's less important faults.
the largest part of a tree that someone has cut down
Jesus asks this question to challenge the people to pay attention to their own sins before they pay attention to another person's sins. Alternate translation: "You should not say ... your own eye."
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Jesus is talking to a group of people about what they as individuals should or should not do. The instances of "you" and "your" are all plural.
Jews considered these animals dirty, and God told the Jews not to eat them. They are metaphors for wicked people who do not value holy things. It would be best to translate these words literally.
These are similar to round, valuable stones or beads. They are a metaphor for the knowledge of God or precious things in general.
"the pigs may trample"
"the dogs will then turn and tear"
Jesus is talking to a group of people about what they as individuals should or should not do. The instances of "you" and "your" are all plural.
These are metaphors for praying to God. The verb form shows that we are to keep praying until he answers. If your language has a form for continuing to do something over and over, use it here.
request things from someone, in this case God. See how you translated this word in Matthew 5:42.
This can be stated in active form. Alternate translation: "God will give you what you need"
look for someone, in this case God
To knock on a door was a polite way to request that the person inside the house or room open the door. If knocking on a door is impolite or not done in your culture, use the word that describes how people politely ask for doors to be opened. Alternate translation: "Tell God you want him to open the door"
This can be stated in active form. Alternate translation: "God will open it for you"
See how you translated "ask" in Matthew 5:42.
Jesus uses a question to teach the people. Alternate translation: "There is not one person among you ... a stone."
See how you translated "asks" in Matthew 5:42.
This refers to food in general. Alternate translation: "some food"
This noun should be translated literally.
Jesus asks another question to teach the people. It is understood that Jesus is still referring to a man and his son. Alternate translation: "And there is not one person among you, if his son asks for a fish, will give him a snake."
See how you translated "asks" in Matthew 5:42.
These nouns should be translated literally.
Jesus is talking to a group of people about what they as individuals should or should not do. The instances of "you" and "your" are plural.
Jesus uses a question to teach the people. Alternate translation: "then your Father in heaven will most certainly give ... him."
This is an important title for God.
See how you translated "asks" in Matthew 5:42.
"whatever way you want others to act toward you"
Here "law" and "prophets" refer to what Moses and the prophets wrote. Alternate translation: "for this is what Moses and the prophets teach in the scriptures"
This image of walking through a wide gate to destruction or a narrow gate to life represents how people live and the results of how they live. When you translate, use appropriate words for "wide" and "broad" that are as different as possible from "narrow" in order to emphasize the differences between the two sets of gates and ways.
This is an image of people traveling on a road and going through a gate into a kingdom. One kingdom is easy to enter; the other is hard to enter.
You may need to move this to the end of verse 14: "Therefore, enter through the narrow gate."
Possible meanings are 1) "the way" refers to the road that leads to the gate of a kingdom, or 2) the "the gate" and "the way" both refer to the entrance to the kingdom.
This abstract noun can be translated with a verb. Alternate translation: "to the place where people die"
Jesus continues to speak of people choosing how they are going to live as if they are choosing whether to go on one path or another.
The abstract noun "life" can be translated using the verb "live." Alternate translation: "to the place where people live"
"Be on guard against"
This metaphor means that false prophets will pretend they they are good and want to help people, but they are really evil and will do people harm.
wolves that are extremely hungry and that consume or destroy everything they touch
This metaphor refers to a person's actions. Alternate translation: "Just as you know a tree by the fruit that grows on it, you will know false prophets by how they act"
Jesus uses a question to teach the people. The people would have known that the answer is no. Alternate translation: "People do not gather ... thistles."
Jesus continues to use the metaphor of fruit to refer to good prophets who produce good works or words.
Jesus continues to use the metaphor of fruit to refer to bad prophets who produce evil works.
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Jesus continues to use fruit trees as a metaphor to refer to false prophets. Here, he only states what will happen to the bad trees. It is implied that the same thing will happen to the false prophets.
This can be stated in active form. Alternate translation: "people chop down and burn"
See how you translated this in Matthew 3:10
The word "their" can refer to either the prophets or the trees. This metaphor implies that the fruit of trees and the deeds of prophets both reveal whether they are good or bad. If possible, translate this in a way so that it can refer to both trees and prophets.
Here "kingdom of heaven" refers to God's rule as king. The phrase "kingdom of heaven" is used only in the book of Matthew. If possible, keep "heaven" in your translation. Alternate translation: "will live with God in heaven when he shows himself to be king"
"whoever does what my Father in heaven desires"
This is an important title for God.
Jesus said "that day" knowing his hearers would understand he was referring to the day of judgment. You should include "the day of judgment" only if your readers would not understand otherwise.
The people use a question to emphasize that they did these things. Alternate translation: "we prophesied ... we drove out demons ... we did many miracles."
This "we" does not include Jesus.
Possible meanings are 1) "by your authority" or "by your power" or 2) "because we were doing what you wanted us to do" or 3) "because we asked you for the power to do it"
This means the person does not belong to Jesus. Alternate translation: "You are not my follower" or "I have nothing to do with you"
"For that reason"
Here "words" refers to what Jesus says.
Jesus compares those who obey his words to a person who builds his house where nothing can harm it.
This is the bedrock below the topsoil and clay, not a large stone or boulder above the ground.
This can be stated in active form. Alternate translation: "he put its foundation"
Jesus continues the simile from the previous verse. He compares those who do not obey his words to foolish house-builders. Only a fool would build a house on a sandy place where rain, floods, and wind can sweep the sand away.
This is the end of Jesus's Sermon on the Mount, which began in Matthew 5:3.
Use the general word in your language that describes what happens when a house falls down.
The rain, floods, and wind completely destroyed the house.
These verses describe how the people in the crowds reacted to Jesus's teaching in the Sermon on the Mount.
This phrase shifts the story from Jesus's teachings to what happened next. Alternate translation: "When" or "After"
It is clear in 7:29 that they were amazed not just at what Jesus taught but also the way he taught it. Alternate translation: "were amazed by the way he taught"
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1 When Jesus had come down from the hill, large crowds followed him. 2 Behold, a leper came to him and bowed before him, saying, "Lord, if you are willing, you can make me clean."
3 Jesus reached out his hand and touched him, saying, "I am willing. Be clean." Immediately he was cleansed of his leprosy. 4 Jesus said to him, "See that you say nothing to any man. Go on your way, show yourself to the priest, and offer the gift that Moses commanded, for a testimony to them."
5 When he was coming into Capernaum, a centurion came to him, begging him 6 and saying, "Lord, my servant lies at home paralyzed and in terrible agony."
7 Then Jesus said to him, "I will come and heal him."
8 The centurion answered and said, "Lord, I am not worthy that you should enter under my roof. Only say the word and my servant will be healed. 9 For I also am a man under authority, and I have soldiers under me. I say to this one, 'Go,' and he goes, and to another one, 'Come,' and he comes, and to my servant, 'Do this,' and he does it."
10 When Jesus heard this, he was amazed and said to those who were following him, "Truly I say to you, I have not found anyone with such faith in Israel. 11 I tell you, many will come from the east and the west, and they will recline at the table with Abraham, Isaac, and Jacob, in the kingdom of heaven. 12 But the sons of the kingdom will be cast out into the outer darkness, where there will be weeping and grinding of teeth." 13 Jesus said to the centurion, "Go! As you have believed, so may it be done for you." And the servant was healed at that very hour.
14 When Jesus had come into Peter's house, he saw Peter's mother-in-law lying sick with a fever. 15 Jesus touched her hand, and the fever left her. Then she got up and started serving him. 16 When evening had come, the people brought to Jesus many who were possessed by demons. He drove out the spirits with a word and healed all who were sick. 17 This was to fulfill what was spoken through Isaiah the prophet, saying,
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    "He took our illnesses
        and bore our diseases."
18 Now when Jesus saw the crowd around him, he gave instructions to leave for the other side of the Sea of Galilee. 19 Then a scribe came to him and said, "Teacher, I will follow you wherever you go."
20 Jesus said to him, "Foxes have holes, and the birds of the sky have nests, but the Son of Man has nowhere to lay his head."
21 Another of the disciples said to him, "Lord, allow me first to go and bury my father."
22 But Jesus said to him, "Follow me, and leave the dead to bury their own dead."
23 When Jesus had entered a boat, his disciples followed him into it. 24 Behold, there arose a great storm on the sea, so that the boat was covered with the waves. But Jesus was asleep. 25 The disciples came to him and woke him up, saying, "Save us, Lord; we are perishing!"
26 Jesus said to them, "Why are you afraid, you of little faith?" Then he got up and rebuked the winds and the sea. Then there was a great calm.
27 The men marveled and said, "What sort of man is this, that even the winds and the sea obey him?"
28 When Jesus had come to the other side and to the country of the Gadarenes, two men who were possessed by demons met him. They were coming out of the tombs and were very violent, so that no traveler could pass that way. 29 Behold, they cried out and said, "What do we have to do with you, Son of God? Have you come here to torment us before the set time?"
30 Now a herd of many pigs was there feeding, not too far away from them. 31 The demons kept pleading with Jesus and saying, "If you cast us out, send us away into that herd of pigs."
32 Jesus said to them, "Go!" The demons came out and went into the pigs; and behold, the whole herd rushed down the steep hill into the sea and they died in the water. 33 Those who had been tending the pigs ran away and they went into the city and reported everything, especially what had happened to the men who had been possessed by demons. 34 Behold, all the city came out to meet Jesus. When they saw him, they begged him to leave their region.
This chapter begins a new section.
Jesus performed miracles to show that he could control things that no other people could control. He also showed that it is proper to worship him because he performed miracles. (See: authority)
This is the beginning of a new part of the story that contains several accounts of Jesus healing people. This theme continues through Matthew 9:35.
"After Jesus came down from the hill, a large crowd followed him." The crowd may have included both people who had been with him on the mountain and people who had not been with him.
The word "behold" alerts us to a new person in the story. Your language may have a way of doing this.
"a man who had leprosy" or "a man who had a skin disease"
This is a sign of humble respect before Jesus.
"if you want to" or "if you desire." The leper knew that Jesus had the power to heal him, but he did not know if Jesus would want to touch him.
Here "clean" means to be healed and to be able to live in the community again. Alternate translation: "you can heal me" or "please heal me"
By saying this, Jesus healed the man.
"At that moment he was cleansed"
The result of Jesus saying "Be clean" was that the man was healed. This can be stated in active form. Alternate translation: "he was well" or "the leprosy left him" or "the leprosy ended"
This refers to the man that Jesus just healed.
"do not say anything to anyone" or "do not tell anyone I healed you"
Jewish law required that the person show his healed skin to the priest, who would then allow him or her to return to the community, to be with other people.
The law of Moses required that someone healed of leprosy give a thanksgiving offering to the priest. When the priest accepted the gift, people would know that the man had been healed. Lepers were ostracized, banned from the community, until they had proof of their healing.
This can possibly refer to 1) the priests or 2) all the people or 3) the critics of Jesus. If possible, use a pronoun that could refer to any of these groups.
Here the scene shifts to a different time and place and tells about Jesus healing another person.
"When Jesus was coming into Capernaum"
unable to move because of disease or stroke
"Jesus said to the centurion"
"I will come to your house and make your servant well"
This is an idiom that refers to inside the house. Alternate translation: "into my house"
Here "word" represents a command. Alternate translation: "give the command"
This can be stated in active form. Alternate translation: "will become well"
To be "under" someone means to be less important and to obey the commands of someone more important.
"I tell you the truth." This phrase adds emphasis to what Jesus says next.
Jesus's hearers would have thought that the Jews in Israel, who claim to be children of God, would have greater faith than anyone. Jesus is saying they are wrong and that the centurion's faith was greater.
Here "you" is plural and refers to "those who were following him" in [Matthew 8:10]
Using the opposites "east" and "west" is a way of saying "everywhere." Alternate translation: "from everywhere" or "from far away in every direction"
People in that culture would lie down beside the table while eating. This phrase indicates that all those at the table are family and close friends. The joy in the kingdom of God is frequently spoken of as if the people there were feasting. Alternate translation: "live as family and friends"
Here "kingdom of heaven" refers to God's rule as king. The phrase "kingdom of heaven" is used only in the book of Matthew. If possible, keep "heaven" in your translation. Alternate translation: "when our God in heaven shows that he is king"
This can be stated in active form. Alternate translation: "God will cast the sons of the kingdom out"
The phrase "the sons of the kingdom" is a metonym, referring to the unbelieving Jews of the kingdom of Judea. There is also irony here because the "sons" will be thrown out while the strangers will be welcomed. Alternate translation: "those who should have allowed God to rule over them"
Here "outer darkness" is a metonym for the place where God sends those who reject them. This is a place that is completely separated from God forever. Alternate translation: "the dark place away from God"
"Grinding of teeth" here is a symbolic act, representing extreme sadness and suffering. Alternate translation: "weeping and showing their extreme suffering"
This can be stated in active form. Alternate translation: "so I will do it for you"
This can be stated in active form. Alternate translation: "Jesus healed the servant"
"at the exact time Jesus said he would heal the servant"
Here the scene shifts to a different time and place and tells of Jesus healing another person.
The disciples were probably with Jesus, but the focus of the story is on what Jesus said and did, so introduce the disciples only if needed to avoid wrong meaning.
"the mother of Peter's wife"
If your language would understand this personification to mean that the fever could think and act on its own, this can be translated as "she became better" or "Jesus healed her."
"got out of bed"
Here the scene shifts to later that evening and tells of Jesus healing more people and casting out demons.
Because Jews did not work or travel on the Sabbath, "evening" may imply after the Sabbath. They waited until evening to bring people to Jesus. You do not need to mention the Sabbath unless you need to avoid wrong meaning.
This can be stated in active form. Alternate translation: "many people whom demons possessed" or "many people whom demons controlled"
Here "word" stands for a command. Alternate translation: "He commanded the spirits to leave"
"Jesus did this to fulfill"
This can be stated in active form. Alternate translation: "what Isaiah the prophet had spoken"
Matthew is quoting the prophet Isaiah to show that when Jesus healed people, he fulfilled what Isaiah had said would happen. These two phrases mean basically the same thing and emphasize that Jesus truly did this. Alternate translation: "Truly he took our illnesses"
Here the scene shifts and tells about Jesus's response to some people who wanted to follow him.
This word is used here to mark a change in the main story. Here Matthew starts to tell a new part of the story.
"he told his disciples"
This means after Jesus "gave instructions" but before he could get into the boat.
to any place
Jesus answers with this proverb. This means even wild animals have somewhere to rest.
Foxes are animals like dogs. They eat nesting birds and other small animals. If foxes are unknown in your area, use a general term for dog-like creatures or other furry animals.
Foxes make holes in the ground to live in. Use the appropriate word for the place where the animal you use for "foxes" lives.
Jesus is speaking about himself.
This refers to a place to sleep. Alternate translation: "no place of his own to sleep"
It is unclear whether the man's father has died and he will bury him immediately, or if the man wants to stay for a longer amount of time until his father dies so he can bury him then. The main point is that the man wants to do something else first before he follows Jesus.
Jesus does not mean literally that dead people will bury other dead people. Possible meanings of "the dead": 1) it is a metaphor for those who will soon die, or 2) it is a metaphor for those who do not follow Jesus and are spiritually dead. The main point is that a disciple must not let anything delay him from following Jesus.
Here the scene shifts to the account of Jesus calming a storm as he and his disciples cross the Sea of Galilee.
"got onto a boat"
Try to use the same words for "disciple" and "follow" that you used in (Matthew 8:21-22).
This marks the beginning of another event in the larger story. Your language may have a way of showing this. Alternate translation: "Suddenly" or "Without warning"
This can be stated in active form. Alternate translation: "a powerful storm arose on the sea"
This can be stated in active form. Alternate translation: "so that the waves covered the boat"
Matthew quotes the prophet Isaiah to show that Jesus's healing ministry was a fulfillment of prophecy.
Possible meanings are 1) they first woke Jesus and then they said, "Save us" or 2) as they were waking Jesus up, they were saying "Save us."
If you need to translate these words as inclusive or exclusive, then inclusive is best. The disciples probably meant they wanted Jesus to save the disciples and himself from drowning.
"we are going to die very soon." The word "perishing" is a strong word for "dying."
"to the disciples"
Jesus was rebuking the disciples with this rhetorical question. Alternate translation: "You should not be afraid ... faith!" or "There is nothing for you to be afraid of ... faith!"
"you who have such little faith." Jesus addresses his disciples this way because their anxiety about the storm shows they have little faith in him to control it. See how you translated this in Matthew 6:30.
"Even the winds and the sea obey him! What sort of man is this?" This rhetorical question shows that the disciples were surprised. Alternate translation: "This man is unlike any man we have ever seen! Even the wind and the waves obey him!"
For people or animals to obey or disobey is not surprising, but for wind and water to obey is very surprising. This personification describes the natural elements as being able to hear and respond like people.
Here the author returns to the theme of Jesus healing people. This begins an account of Jesus healing two demon-possessed men.
"to the other side of the Sea of Galilee"
This name refers to theo people who lived in the town of Gadara.
This can be stated in active form. Alternate translation: "two men whom demons possessed" or "two men whom demons were controlling"
The demons that were controlling these two men were so dangerous that no one could go through that area.
This marks the beginning of another event in the larger story. Your language may have a way of showing this.
The demons use a question but they are being hostile toward Jesus. Alternate translation: "Do not bother us, Son of God!"
This is an important title for Jesus, which describes his relationship to God.
Again, the demons use a question in a hostile way. Alternate translation: "You should not disobey God by punishing us before the specific time God has set when he will punish us!"
This word is used here to mark a pause in the story. Here Matthew tells background information about a herd of pigs that had been there before Jesus arrived.
It is implied that the demons knew that Jesus was going to cast them out. Alternate translation: "Because you are going to cast us out"
This is exclusive, meaning the demons only.
This refers to the demons inside the men.
"The demons left the men and entered the pigs"
This alerts us to pay attention to the surprising information that follows.
"ran quickly down the steep slope"
"they fell into the water and drowned"
This concludes the account of Jesus healing two demon-possessed men.
"taking care of the pigs"
This can be stated in active form. Alternate translation: "what Jesus did to help the men whom demons had controlled"
This marks the beginning of another event in the larger story. It may involve different people than the previous events. Your language may have a way of showing this.
The word "city" is a metonym for the people of the city. The word "all" is probably an exaggeration to emphasize how very many people came out. Not necessarily every person came out.
"their area"
1 Jesus entered a boat, crossed over, and came into his own city. 2 Behold, they brought to him a paralyzed man lying on a mat. Seeing their faith, Jesus said to the paralyzed man, "Son, be encouraged. Your sins have been forgiven."
3 Behold, some of the scribes said among themselves, "This man is blaspheming." 4 Jesus knew their thoughts and said, "Why are you thinking evil in your hearts? 5 For which is easier, to say, 'Your sins are forgiven,' or to say, 'Get up and walk'? 6 But that you may know that the Son of Man has authority on earth to forgive sins, ... " he said to the paralytic, "Get up, pick up your mat, and go to your house." 7 Then the man got up and went away to his house. 8 When the crowds saw this, they were afraid and glorified God, who had given such authority to people. 9 As Jesus passed by from there, he saw a man named Matthew sitting at the tax collector's tent. He said to him, "Follow me." He got up and followed him.
10 As Jesus sat down to eat in the house, behold, many tax collectors and sinners came and dined with Jesus and his disciples. 11 When the Pharisees saw it, they said to his disciples, "Why does your teacher eat with tax collectors and sinners?"
12 When Jesus heard this, he said, "People who are strong in body do not need a physician, only those who are sick. 13 You should go and learn what this means: 'I desire mercy and not sacrifice.' For I came not to call the righteous to repent, but sinners."
14 Then the disciples of John came to him and said, "Why do we and the Pharisees often fast, but your disciples do not fast?"
15 Jesus said to them, "Can the sons of the wedding hall mourn while the bridegroom is still with them? But the days will come when the bridegroom will be taken away from them, and then they will fast. 16 No man puts a piece of new cloth on an old garment, for the patch will tear away from the garment, and a worse tear will be made. 17 Neither do people put new wine into old wineskins. If they do, the skins will burst, the wine will be spilled, and the wineskins will be destroyed. Instead, they put new wine into fresh wineskins, and both will be preserved."
18 While Jesus was saying these things to them, behold, an official came and bowed down to him. He said, "My daughter has just now died, but come and lay your hand on her, and she will live." 19 Then Jesus got up and followed him, and so did his disciples.
20 Behold, a woman who suffered from a discharge of blood for twelve years came up behind Jesus and touched the edge of his garment. 21 For she had said to herself, "If only I touch his clothes, I will be made well."
22 But Jesus turned and saw her, and said, "Daughter, take courage; your faith has made you well." And the woman was healed from that hour. 23 When Jesus came into the official's house, he saw the flute players and the crowd making a commotion. 24 He said, "Go away, for the girl is not dead, but she is asleep." But they laughed at him in mockery. 25 When the crowd had been put outside, he entered the room and took her by the hand, and the girl got up. 26 The news about this spread into all that region.
27 As Jesus passed by from there, two blind men followed him. They kept shouting and saying, "Have mercy on us, Son of David!"
28 When Jesus 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 Jesus touched their eyes and said, "Let it be done to you according to your faith," 30 and their eyes were opened. Then Jesus strictly commanded them and said, "See that no one knows about this." 31 But the two men went out and spread the news about this throughout that region.
32 As those two men were going away, behold, a mute man possessed by a demon was brought to Jesus. 33 When the demon had been driven out, the mute man spoke. The crowds were astonished and said, "This has never been seen before in Israel!"
34 But the Pharisees were saying, "By the ruler of the demons, he drives out demons."
35 Jesus went about all the cities and the villages. He continued teaching in their synagogues, preaching the gospel of the kingdom and healing all kinds of disease and all kinds of sickness. 36 When he saw the crowds, he had compassion for them, because they were troubled and discouraged. They were like sheep without a shepherd. 37 He said to his disciples, "The harvest is plentiful, but the laborers are few. 38 Therefore urgently pray to the Lord of the harvest, so that he may send out laborers into his harvest."
When the people of Jesus's time spoke of "sinners," they were talking about people who did not obey the law of Moses and instead committed sins like stealing or sexual sins. When Jesus said that he came to call "sinners," he meant that only people who believe that they are sinners can be his followers. This is true even if they are not what most people think of as "sinners." (See: sin)
Many sentences in this chapter tell that a person had something happen to him without saying who caused that something to happen. You may have to translate the sentence so that it tells the reader who performed the action.
Speakers in this chapter asked questions to which they already knew the answer. They asked the questions to show that they were not happy with the hearers or to teach them or to get them to think. Your language may have another way of doing this.
Proverbs are very short sentences that use words that are easy to remember. They teach about something that is generally true. People who understand proverbs usually have to know much about the language and culture of the speaker. When you translate the proverbs in this chapter, you may have to use many more words than the speakers used so that your readers can understand things that the original audiences understood.
Matthew returns to the theme, which he began in Matthew 8:1, of Jesus healing people. This begins an account of Jesus healing a paralyzed man.
It is implied that the disciples were with Jesus.
This is probably the same boat as in Matthew 8:23. You only need to specify this if needed to avoid confusion.
"to the town where he lived." This refers to Capernaum.
This marks the beginning of another event in the larger story. It may involve different people than the previous events. Your language may have a way of showing this.
"some men from the city brought"
This refers to the faith of the men and may also include the faith of the paralyzed man.
The man was not Jesus's real son. Jesus was speaking to him politely. If this is confusing, it can also be translated "My friend" or "Young man" or even omitted.
This can be stated in active form. Alternate translation: "I have forgiven your sins"
This marks the beginning of another event in the larger story. It may involve different people than the previous events. Your language may have a way of doing this.
Possible meanings are 1) each one was thinking to himself, or 2) they were speaking among themselves.
Jesus was claiming to be able to do things the scribes thought only God can do.
Jesus knew what they were thinking either supernaturally or because he could see them talking to each other.
Jesus used this question to rebuke the scribes. Here "hearts" refers to their minds or their thoughts. Alternate translation: "Do not think evil thoughts."
This is moral evil or wickedness, not simply error in fact.
Jesus uses this question to make the scribes think about what might prove whether or not he could really forgive sins. Alternate translation: "I just said 'Your sins are forgiven.' You may think that it is harder to say 'Get up and walk,' because the proof of whether or not I can heal the man will be shown by whether or not he gets up and walks." or "You may think that it is easier to say 'Your sins are forgiven' than it is to say 'Get up and walk.'"
The quotes can be translated as indirect quotes. Alternate translation: "which is easier, to tell someone that his sins are forgiven, or to tell him to get up and walk?" or "you may think that it is easier to tell someone that his sins are forgiven than to tell him to get up and walk."
Here "your" is singular. This can be stated in active form. Alternate translation: "I have forgiven your sins"
"I will prove to you." The "you" is plural.
Here "you" is singular.
Jesus is not forbidding the man to go elsewhere. He is giving the man the opportunity to go home.
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Possible meanings are 1) they were afraid, or 2) they were in awe. "Awe" is a feeling of wonder a person has when they see or experience something great or powerful.
"because he had given"
This refers to the authority to declare sins forgiven.
This concludes the account of Jesus healing a paralyzed man. Jesus then calls a tax collector to be one of his disciples.
This phrase marks the beginning of a new part of the story. If your language has a way for doing this, you could consider using it here.
"was leaving" or "was going"
Church tradition says that this Matthew is the author of this Gospel, but the text gives no reason to change the pronouns from "him" and "He" to "me" and "I."
"Jesus said to Matthew"
"Matthew got up and followed Jesus." This means Matthew became Jesus's disciple.
This is probably Matthew's house, but it could also be Jesus's house. Specify only if needed to avoid confusion.
This marks the beginning of another event in the larger story. It may involve different people than the previous events. Your language may have a way of doing this.
people who did not obey the law of Moses but committed what others thought were very bad sins
"When the Pharisees saw that Jesus was eating with the tax collectors and sinful people"
The Pharisees use this question to criticize what Jesus is doing. Alternate translation: "Your teacher should not eat with tax collectors and sinner."
Here "this" refers to the question the Pharisees asked about Jesus eating with tax collectors and sinners.
Jesus answers with a proverb. He means that he eats with these kinds of people because he has come to help sinners.
"People who are healthy"
doctor
The phrase "need a physician" is understood. Alternate translation: "people who are sick need a physician"
Jesus is about to quote the scriptures. Alternate translation: "You should learn the meaning of what God said in the scriptures"
Here "you" is plural and refers to the Pharisees.
Jesus is quoting what the prophet Hosea wrote in the scriptures. Here, "I" refers to God.
Here "I" refers to Jesus.
Jesus is using irony. He does not think there are any people who are righteous and do not need to repent. Alternate translation: "those who think they are righteous"
The disciples of John the Baptist question the fact that Jesus's disciples do not fast.
"continue to eat regularly"
Jesus uses a question to answer John's disciples. They all knew that people do not mourn and fast at a wedding celebration. Jesus uses this proverb to show that his disciples do not mourn because he is still there with them. Alternate translation: "The sons of the wedding hall never mourn while the bridegroom is still with them."
This is an idiom that refers to the men who serve a bridegroom during a wedding. Alternate translation: "bridegroom's attendants"
This is a way of referring to some time in the future. Alternate translation: "the time will come when" or "someday"
This can be stated in active form. Alternate translation: "the bridegroom will not be able to be with them any longer" or "someone will take the bridegroom away from them"
Jesus is probably referring to his own death, but this should not be made explicit here in the translation. To maintain the imagery of a wedding, it is best to just state that the bridegroom will not be there any longer.
Jesus continues to answer the question that the disciples of John had asked. He did this by giving two examples of old things and new things that people do not put together.
"No one sews a piece of new cloth on an old garment" or "People do not sew a piece of new cloth as a patch an old garment"
"old clothing ... the clothing"
If someone were to wash the garment, the patch of new cloth would shrink, but the old garment would not shrink. This would tear the patch off the garment and leave a bigger hole.
"the piece of new cloth." This is the piece of cloth used to cover a hole in the old garment.
This can be stated in active form. Alternate translation: "this will make the tear worse"
Jesus continues to answer the question that disciples of John had asked.
Jesus uses another proverb to answer John's disciples. This means the same as the proverb in Matthew 9:16.
"Neither does anyone pour" or "People never put"
This refers to wine that has not fermented yet. If grapes are unknown in your area, use the general term for fruit. Alternate translation: "grape juice"
This refers to wineskins that have stretched and dried out because they were already used for fermenting wine.
"wine bags" or "skin bags." These were bags made out of animal skins.
This can be stated in active form. Alternate translation: "and this will ruin the wineskins and spill the wine"
When the new wine ferments and expands, the skins tear open because they can no longer stretch out.
"new wineskins" or "new wine bags." This refers to wineskins that no one has used.
This can be stated in active form. Alternate translation: "this will keep safe both the wineskins and the wine"
This begins an account of Jesus bringing to life the daughter of a Jewish official after she had died.
This refers to the answer Jesus gave John's disciples about fasting.
The word "behold" alerts us to a new person in the story. Your language may have a way of doing this.
This is a way someone would show respect in Jewish culture.
This shows that the Jewish official believed Jesus had the power to bring his daughter back to life.
"Jesus's disciples"
This describes how Jesus healed another woman while he was on the way to the Jewish official's house.
The word "Behold" alerts us to a new person in the story. Your language may have a way of doing this.
"who had been bleeding" or "who frequently had a flow of blood." She was probably bleeding from her womb even when it was not the normal time for it. Some cultures may have a polite way of referring to this condition.
"12 years"
"his robe" or "what he was wearing"
She said this to herself before she touched Jesus's garment. This tells why she touched Jesus's garment.
According to Jewish law, because she was bleeding she was not supposed to touch anyone. She touches his clothes so that Jesus's power would heal her and yet
"The woman was hoping she could touch him secretly, but Jesus"
The woman was not Jesus's real daughter. Jesus was speaking to her politely. If this is confusing, it can also be translated "Young woman" or even omitted.
"because you believed in me, I will heal you"
This can be stated in active form. Alternate translation: "Jesus healed her at that moment"
This returns to the account of Jesus bringing the daughter of the Jewish official back to life.
This was a common way to mourn for someone who has died.
"people who play flutes"
The phrase "making a commotion" applies only to "the crowd" and does not include the flute players. Alternation translation: "and the crowd making a lot of noise" or "and the noisy crowd"
Jesus was speaking to many people, so use the plural command form if your language has one.
Jesus is using a play on words. It was common in Jesus's day to refer to a dead person as one who "sleeps." But here the dead girl will get up, as though she had only been sleeping.
This can be stated in active form. Alternate translation: "After Jesus had sent the crowd outside" or "After the family had sent the people outside"
"got out of bed." This is the same meaning as in Matthew 8:15.
This is a summary statement that describes the result of Jesus raising this girl from the dead.
This completes the account of Jesus bringing the daughter of the Jewish official back to life.
"The people of that whole region heard about it" or "The people who saw that the girl was alive started telling everyone in the whole area about it"
This begins the account of Jesus healing two blind men.
As Jesus was leaving the region
"was leaving" or "was going"
This means they were walking behind Jesus, not necessarily that they had become his disciples.
It is implied that they wanted Jesus to heal them.
Jesus was not David's literal son, so this may be translated as "Descendant of David." However, "Son of David" is also a title for the Messiah, and the men were probably calling Jesus by this title.
This could be either Jesus's own house or the house in Matthew 9:10.
The full content of their answer is not stated, but it is understood. Alternate translation: "Yes, Lord, we believe you can heal us"
It is not clear whether he touched both men's eyes at the same time or used only his right hand to touch one then the other. As the left hand was customarily used for unclean purposes, it is most likely that he used only his right hand. It is also not clear whether he spoke as he was touching them or touched them first and then spoke to them.
This can be stated in active form. Alternate translation: "I will do as you have believed" or "Because you believe, I will heal you"
This means they were able to see. This can be stated in active form. Alternate translation: "God healed their eyes" or "the two blind men were able to see"
Here "See" means "be sure." Alternate translation: "Be sure no one finds out about this" or "Do not tell anyone that I healed you"
"The two men did not do what Jesus told them to do. They"
"told many people what had happened to them"
This is the account of Jesus healing a demon-possessed man who could not speak, and how people responded.
The word "behold" alerts us to a new person in the story. Your language may have a way of doing this.
This can be stated in active form. Alternate translation: "someone brought a mute man ... to Jesus"
not able to talk
This can be stated in active form. Alternate translation: "whom a demon had possessed" or "whom a demon was controlling"
This can be stated in active form. Alternate translation: "After Jesus had forced the demon out" or "After Jesus had commanded the demon to leave"
"the mute man began to speak" or "the man who had been mute spoke" or "the man, who was no longer mute, spoke"
"The people were amazed"
This can be stated in active form. Alternate translation: "This has never happened before" or "No one has ever done anything like this before"
"he forces demons to leave"
The pronoun "he" refers to Jesus.
This is the end of the part of the story that began in [Matthew 8:1]
The word "all" is an exaggeration to emphasize how very many cities Jesus went to. He did not necessarily go to every one of them. Alternate translation: "many of the cities"
"large villages ... small villages" or "large towns ... small towns"
Here "kingdom" refers to God's rule as king. See how you translated this in [Matthew 4:23]
"every disease and every sickness." The words "disease" and "sickness" are closely related but should be translated as two different words if possible. "Disease" is what causes a person to be sick. "Sickness" is the physical weakness or affliction that results from having a disease.
This begins a new part of the story where Jesus teaches his disciples and sends them to preach and heal as he has done.
This simile means they did not have a leader to take care of them. Alternate translation: "The people did not have a leader"
Jesus uses a proverb about harvesting to tell his disciples how they should respond to the needs of the crowds mentioned in the previous section.
Jesus uses a proverb to respond to what he is seeing. Jesus means there are a lot of people who are ready to believe God but only few people to teach them God's truth.
"There is plenty of ripe food for someone to collect"
"workers"
"pray to God, because he is in charge of the harvest"
1 Jesus called his twelve disciples together and gave them authority over unclean spirits, to drive them out, and to heal all kinds of disease and all kinds of sickness. 2 Now the names of the twelve apostles were these. The first, Simon (whom he also called Peter), and Andrew his brother; James son of Zebedee, and John his brother; 3 Philip, and Bartholomew; Thomas, and Matthew the tax collector; James son of Alphaeus, and Thaddaeus; 4 Simon the Zealot, and Judas Iscariot, who would betray him.
5 These twelve Jesus sent out. He instructed them and said, "Do not go to any place where Gentiles live, and do not enter any town of the Samaritans. 6 Go instead to the lost sheep of the house of Israel; 7 and as you go, preach and say, 'The kingdom of heaven is near.' 8 Heal the sick, raise the dead, cleanse the lepers, and cast out demons. Freely you have received, freely give. 9 Do not carry any gold, silver, or copper in your belts. 10 Do not take a traveling bag for your journey, or an extra tunic, or sandals, or a staff, for a laborer deserves his food. 11 Whatever city or village you enter, find who is worthy in it, and stay there until you leave. 12 As you enter into the house, greet it. 13 If the house is worthy, let your peace come upon it. But if it is not worthy, let your peace return to you. 14 As for those who do not receive you or listen to your words, when you depart from that house or city, shake off the dust from your feet. 15 Truly I say to you, it will be more bearable for the land of Sodom and Gomorrah in the day of judgment than for that city.
16 "See, I send you out as sheep in the midst of wolves, so be as wise as serpents and innocent as doves. 17 Watch out for people! They will deliver you up to councils, and they will whip you in their synagogues. 18 Then you will be brought before governors and kings for my sake, as a testimony to them and to the Gentiles. 19 When they deliver you up, do not be anxious about how or what you will speak, for what to say will be given to you at that time. 20 For it is not you who will speak, but the Spirit of your Father who will speak in you. 21 Brother will deliver up brother to death, and a father his child. Children will rise up against their parents and cause them to be put to death. 22 You will be hated by everyone because of my name. But whoever endures to the end, that person will be saved. 23 When they persecute you in this city, flee to the next, for truly I say to you, you will not have gone through the cities of Israel before the Son of Man has come.
24 "A disciple is not greater than his teacher, nor a servant above his master. 25 It is enough for the disciple that he should be like his teacher, and the servant like his master. If they have called the master of the house Beelzebul, how much worse would be the names they call the members of his household! 26 Therefore do not fear them, for there is nothing concealed that will not be revealed, and nothing hidden that will not be known. 27 What I tell you in the darkness, say in the daylight, and what you hear softly in your ear, proclaim upon the housetops. 28 Do not be afraid of those who kill the body but are unable to kill the soul. Instead, fear him who is able to destroy both soul and body in hell. 29 Are not two sparrows sold for a small coin? Yet not one of them falls to the ground without your Father's knowledge. 30 But even the hairs of your head are all numbered. 31 Do not fear. You are more valuable than many sparrows. 32 Therefore everyone who confesses me before men, I will also confess before my Father who is in heaven. 33 But he who denies me before men, I will also deny before my Father who is in heaven.
34 "Do not think that I came to bring peace upon the earth. I did not come to bring peace, but a sword. 35 For I came to set
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    a man against his father,
        and a daughter against her mother,
    and a daughter-in-law against her mother-in-law.
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36 A man's enemies will be those of his own household. 37 He who loves father or mother more than me is not worthy of me; he who loves son or daughter more than me is not worthy of me. 38 He who does not pick up his cross and follow after me is not worthy of me. 39 He who finds his life will lose it. But he who loses his life for my sake will find it.40 "He who welcomes you welcomes me, and he who welcomes me also welcomes him who sent me. 41 He who welcomes a prophet in the name of a prophet will receive a prophet's reward, and he who welcomes a righteous man in the name of a righteous man will receive a righteous man's reward. 42 Whoever gives to one of these little ones even a cup of cold water to drink in the name of a disciple, truly I say to you, he will in no way lose his reward."
Many verses in this chapter describe how Jesus sent the twelve disciples out. He sent them to tell his message about the kingdom of heaven. They were to tell his message only in Israel and not to share it with the Gentiles.
The following are the lists of the twelve disciples:
In Matthew:
Simon (Peter), Andrew, James son of Zebedee, John son of Zebedee, Philip, Bartholomew, Thomas, Matthew, James son of Alphaeus, Thaddaeus, Simon the Zealot and Judas Iscariot.
In Mark:
Simon (Peter), Andrew, James the son of Zebedee and John the son of Zebedee (to whom he gave the name Boanerges, that is, sons of thunder), Philip, Bartholomew, Matthew, Thomas, James the son of Alphaeus, Thaddaeus, Simon the Zealot, and Judas Iscariot.
In Luke:
Simon (Peter), Andrew, James, John, Philip, Bartholomew, Matthew, Thomas, James the son of Alphaeus, Simon (who was called the Zealot), Judas the son of James, and Judas Iscariot.
Thaddaeus is probably the same person as Jude, the son of James.
No one knows for sure whether the "kingdom of heaven" was present or still coming when Jesus spoke these words. English translations often use the phrase "at hand," but these words can be difficult to translate. Other versions use the phrases "is coming near" and "has come near."
This begins an account of Jesus sending out his twelve disciples to do his work.
"summoned his 12 disciples"
Be sure that the text clearly communicates that this authority was 1) to drive out unclean spirits and 2) to heal disease and sickness.
"to make the unclean spirits leave"
"every disease and every sickness." The words "disease" and "sickness" are closely related but should be translated as two different words if possible. "Disease" is what causes a person to be sick. "Sickness" is the physical weakness or affliction that results from having a disease.
Here the author provides the names of the twelve apostles as background information.
This word is used here to mark a pause in the story. Here Matthew tells the names of the twelve apostles.
This is the same group as the "twelve disciples" in Matthew 10:1.
This is first in order, not in rank.
"Matthew, who was a tax collector"
Possible meanings are 1) "the Zealot" is a title that shows that he was part of the group of people who wanted to free the Jewish people from Roman rule. Alternate translation: "the patriot" or "the nationalist" or 2) "the Zealot" is a description that shows that he was zealous for God to be honored. Alternate translation: "the zealous one" or "the passionate one"
"who would betray Jesus"
Although verse 5 begins by saying that he sent out the twelve, Jesus gave these instructions before he sent them out.
Here Jesus begins to give instructions to his disciples about what they should do and expect when they go to preach.
"Jesus sent out these twelve men" or "It was these twelve men whom Jesus sent out"
Jesus sent them out for a particular purpose.
"He told them what they needed to do" or "He commanded them"
This is a metaphor comparing the entire nation of Israel to sheep who have strayed from their shepherd.
This refers to the nation of Israel. Alternate translation: "people of Israel" or "descendants of Israel"
Here "you" is plural and refers to the twelve apostles.
The phrase "kingdom of heaven" refers to God ruling as king. This phrase is only in the book of Matthew. If possible, use the word "heaven" in your translation. See how you translated this in [Matthew 3:2]
Jesus continues to instruct his disciples about what they should do when they go to preach.
These verbs and pronouns are plural and refer to the twelve apostles.
This is an idiom. Alternate translation: "cause the dead to live again"
Jesus did not state what the disciples had received or were to give. Some languages may require this information in the sentence. Here "freely" means that there was no payment. Alternate translation: "Freely you have received these things, freely give them to others" or "You received these things without paying, so give them to others without making them pay"
Here "received" is a metaphor that represents being made able to do things, and "give" is a metaphor that represents doing things for others. Alternate translation: "Freely you have received the ability to do these things, freely do them for others" or "Freely I have made you able to do these things, freely do them for others"
This refers to the twelve apostles and so is plural.
These are metals out of which coins were made. This list is a metonym for money, so if the metals are unknown in your area, translate the list as "money."
"money belts." A belt is a long strip of cloth or leather worn around the waist. It was often wide enough that it could be folded and used to carry money. Alternate translation: "purses" or "pouches"
This could either be any bag used to carry things on a journey, or a bag used by someone to collect food or money.
Use the same word you used for "tunic" in Matthew 5:40.
worker
Here "food" refers to anything a person needs. Alternate translation: "what he needs"
Jesus continues to instruct his disciples about what they should do when they go out to preach.
"Whenever you enter a city or village" or "When you go into any city or village"
"large village ... small village" or "large town ... small town." See how you translated this in Matthew 9:35.
This is plural and refers to the twelve apostles.
A "worthy" person is a person who is willing to welcome the disciples.
The full meaning of the statement can be made explicit. Alternate translation: "stay in that person's house until you leave the town or village"
The phrase "greet it" means greet the house. A common greeting in those days was "Peace be to this house!" Here "house" represents the people who live in the house. Alternate translation: "As you enter the house, greet the people who live in it"
This is plural and refers to the twelve apostles.
These are plural and refer to the twelve apostles.
Here "the house" represents those who live in the house. A "worthy" person is a person who is willing to welcome the disciples. Jesus compares this person to one who is "not worthy," a person who does not welcome the disciples. Alternate translation: "the people who live in that house receive you well" or "the people who live in that house treat you well"
The word "it" refers to the house, which represents the people who live in the house. Alternate translation: "let them receive your peace" or "let them receive the peace that you greeted them with"
The word "it" means the house. Here "house" refers to the people who live in the house. Alternate translation: "if they do not receive you well" or "if they do not treat you well"
Possible meanings are 1) if the household was not worthy, then God would hold back peace or blessings from that household or 2) if the household was not worthy, then the apostles were supposed to do something, such as asking God not to honor their greeting of peace. If your language has a similar meaning of taking back a greeting or its effects, that should be used here.
Jesus continues to instruct his disciples about what they should do when they go to preach.
"If no people in that house or city will receive you or listen"
This is plural and refers to the twelve apostles.
Here "words" refers to what the disciples say. Alternate translation: "listen to your message" or "listen to what you have to say"
You should translate this the same way you did in Matthew 10:11.
"shake the dust off your feet as you leave." This is a sign that God has rejected the people of that house or city.
"I tell you the truth." This phrase adds emphasis to what Jesus says next.
"the suffering will be less"
This refers to the people who lived in Sodom and Gomorrah. Alternate translation: "the people who lived in the cities of Sodom and Gomorrah"
This refers to the people in the city that does not receive the apostles or listen to their message. Alternate translation: "the people of the city that does not receive you"
Jesus continues to instruct his disciples. Here he begins to tell them about the persecution they will endure when they go out to preach.
The word "See" here adds emphasis to what follows. Alternate translation: "Look, I send" or "Listen, I send" or "Pay attention to what I am about to tell you. I send"
Jesus is sending them out for a particular purpose.
Sheep are defenseless animals that wolves often attack. Jesus is stating that people may harm the disciples. Alternate translation: "as sheep among people who are like dangerous wolves" or "as sheep among people who act the way dangerous animals act"
Jesus is telling the disciples they must be cautious and harmless among the people. If comparing the disciples to serpents or doves is confusing, it might be better not to state the similes. Alternate translation: "act with understanding and caution, as well as with innocence and virtue"
You can translate with "because" to show how these two statements relate. Alternate translation: "Watch out for people because they will"
"will put you under the control of"
local religious leaders or elders who together keep peace in the community
"beat you with a whip"
This can be stated in active form. Alternate translation: "they will bring you" or "they will drag you"
"because you belong to me" or "because you follow me"
The pronoun "them" refers either to the "governors and kings" or to the Jewish accusers.
Jesus continues to instruct his disciples about the persecution they will endure when they go out to preach.
"When people take you to the councils." The "people" here are the same "people" as in Matthew 10:17.
These are plural and refer to the twelve apostles.
"do not worry"
"how you are to speak or what you are to say." The two ideas may be combined: "what you are to say"
This can be stated in active form. Alternate translation: "for the Holy Spirit will tell you what to say"
"right then" or "at that time"
These are plural and refer to the twelve apostles.
If necessary, this can be translated as "the Spirit of God your heavenly Father" or a footnote can be added to make it clear that this refers to God the Holy Spirit and not to the spirit of an earthly father.
This is an important title for God.
"through you"
Jesus continues to instruct his disciples about the persecution they will endure when they go out to preach.
"One brother will deliver up his brother to death" or "Brothers will deliver up their brothers to death." Jesus speaks of something that will happen many times.
The abstract noun "death" can be translated as a verb. Alternate translation: "hand brother over to authorties who will execute him"
These words can be translated as a complete sentence. Alternate translation: "fathers will deliver up their children to death"
"rebel against" or "turn against"
This can be translated in active form. Alternate translation: "have them put to death" or "have the authorities execute them"
This can be translated in active form. Alternate translation: "Everyone will hate you" or "All people will hate you"
This is plural and refers to the twelve disciples.
Here "name" refers to the entire person. Alternate translation: "because of me" or "because you trust in me"
"whoever stays faithful"
It is not clear whether the "end" means when a person dies, when the persecution ends, or the end of the age when God shows himself to be king. The main point is that they endure as long as necessary.
This can be stated in active form. Alternate translation: "God will deliver that person"
Here "this" does not refer to a specific city. Alternate translation: "in one city"
"flee to the next city"
"I tell you the truth." This phrase adds emphasis to what Jesus says next.
Jesus is speaking about himself. Alternate translation: "before I, the Son of Man, have"
"arrives"
Jesus continues to instruct his disciples about the persecution they will endure when they go out to preach.
Jesus is using a proverb to teach his disciples a general truth. Jesus is emphasizing that the disciples should not expect people to treat them any better than the people treat Jesus.
"A disciple is always less important than his teacher" or "A teacher is always more important than his disciple"
"and a servant is always less important than his master" or "and a master is always more important than his servant"
"The disciple should be satisfied to become like his teacher"
If necessary, you can make explicit how the disciple becomes like the teacher. Alternate translation: "know as much as his teacher knows"
If necessary, you can make explicit how the servant becomes like the master. Alternate translation: "the servant should be satisfied to become only as important as his master"
Again Jesus is emphasizing that since people have mistreated him, his disciples should expect people to treat them the same or worse.
"the names that they call the members of his household will certainly be much worse" or "they will certainly call the members of his household much worse names"
"Since people have called"
Jesus is using this as a metaphor for himself.
This name can either be 1) transcribed directly as "Beelzebul" or 2) translated with its original, intended meaning of "Satan."
This is a metaphor for Jesus's disciples.
Jesus continues to instruct his disciples about the persecution they will endure when they go out to preach.
Here "them" refers to the people who mistreat followers of Jesus.
Both of these statements mean the same thing. Being concealed or hidden represents being kept secret, and being revealed represents being made known. Jesus is emphasizing that God will make all things known. This can be stated in active form. Alternate translation: "God will reveal the things that people hide"
Both of these statements mean the same thing. Jesus is emphasizing that the disciples should tell everyone what he tells the disciples in private. Alternate translation: "Tell people in the daylight what I tell you in the darkness, and proclaim upon the housetops what you hear softly in your ear"
Here "darkness" is a metonym for "night" which is a metonym for "private." Here "daylight" is a metonym for "public." Alternate translation: "What I tell you privately at night, say in public in the daylight"
This is a way of referring to whispering. Alternate translation: "what I whisper to you"
Housetops where Jesus lived were flat, and people far away could hear anyone speaking with a loud voice from one. Here "housetops" refers to any place where all people can hear. Alternate translation: "speak loudly in a public place for all to hear"
Here Jesus also begins to give reasons why his disciples should not be afraid of the persecution they might experience.
Jesus continues to instruct his disciples about the persecution they will endure when they go to preach.
This is not distinguishing between people who cannot kill the soul and people who can kill the soul. No person can kill the soul. Alternate translation: "Do not be afraid of people. They can kill the body, but they cannot kill the soul"
This means to cause physical death. If these words are awkward, they can be translated as "kill you" or "kill other people."
the part of a person that can be touched, as opposed to the soul or spirit
This means to harm people after they have physically died.
the part of a person that cannot be touched and that lives on after the physical body dies
You can add "because" to clarify why people should fear God. Alternate translation: "fear God because he is able"
Jesus states this proverb as a question to teach his disciples. Alternate translation: "Think about the sparrows. They have so little value that you can buy two of them for only one small coin."
These are very small, seed-eating birds. Alternate translation: "small birds"
This is often translated as the least valuable coin available in your country. It refers to a copper coin worth about one-sixteenth of a day's wage for a laborer. Alternate translation: "very little money"
This can be stated in a positive form. Alternate translation: "your Father knows when every one of them falls to the ground"
This is an important title for God.
This can be stated in active form. Alternate translation: "God knows even how many hairs are on your head"
"counted"
"God values you more than many sparrows"
Jesus continues to instruct his disciples about the reasons why they should not be afraid of the persecution that they might experience.
"whoever confesses me ... I will also confess before my Father" or "if anyone confesses me ... I will also confess him before my Father"
"tells others that he is my disciple" or "acknowledges before other people that he is loyal to me"
You can make explicit the information that is understood. Alternate translation: "I will also acknowledge before my Father who is in heaven that that person belongs to me"
"my heavenly Father"
This is an important title for God.
"whoever denies me ... I will also deny before my Father" or "if anyone denies me ... I will also deny him before my Father"
"denies to other people that he is loyal to me" or "refuses to acknowledge to others that he is my disciple"
You can make explicit the information that is understood. Alternate translation: "I will deny before my Father who is in heaven that this person belongs to me"
Jesus continues to instruct his disciples about the reasons why they should not be afraid of the persecution that they might experience.
"Do not suppose" or "You must not think"
This refers to the people who live on the earth. Alternate translation: "to the people of the earth" or "to people"
This refers to division, fighting, and killing among people.
"to cause ... to fight against"
"a son against his father"
"A person's enemies" or "A person's worst enemies"
"members of his own family"
Jesus continues to instruct his disciples about the reasons why they should not be afraid of the persecution that they might experience.
Here "he" means any person in general. Alternate translation: "Those who love ... are not worthy" or "If you love ... you are not worthy"
The word for "love" here refers to "brotherly love" or "love from a friend." Alternate translation: "cares for" or "is devoted to" or "is fond of"
"deserve to belong to me" or "worthy to be my disciple"
"carry his cross and follow me." The cross represents suffering and death. Taking up the cross represents being willing to suffer and die. Alternate translation: "obey me even to the point of suffering and dying"
"take up" or "pick up and carry"
Jesus uses a proverb to teach his disciples. This should be translated with as few words as possible. Alternate translation: "Those who find their lives will lose them. But those who lose their lives ... will find them" or "If you find your life you will lose it. But if you lose your life ... you will find it"
This is a metaphor for "keeps" or "saves." Alternate translation: "tries to keep" or "tries to save"
This does not mean the person will die. It is a metaphor that means the person will not experience spiritual life with God. Alternate translation: "will not have true life"
This does not mean to die. It is a metaphor that means a person considers obeying Jesus more important than his own life. Alternate translation: "who denies himself"
"because he trusts me" or "on my account" or "because of me." This is the same idea as "for my sake" in Matthew 10:18.
This metaphor means the person will experience spiritual life with God. Alternate translation: "will find true life"
Jesus continues to instruct his disciples about the reasons why they should not be afraid of the persecution that they might experience.
This means he receives someone as a guest.
The word "He" refers to anyone in general. Alternate translation: "Whoever" or "Anyone who" or "The one who"
This is plural and refers to the twelve apostles to whom Jesus is speaking.
Jesus means that when someone welcomes you, it is like welcoming him. Alternate translation: "When someone welcomes you, it is like he is welcoming me" or "If someone welcomes you, it is as if he were welcoming me"
This means that when someone welcomes Jesus, it is like welcoming God. Alternate translation: "When someone welcomes me, it is like he is welcoming God the Father who sent me" or "If someone welcomes me, it is as if he were welcoming God the Father who sent me"
"because that prophet is a prophet" or "because he knows that that person is a prophet." That is, the one who welcomes will receive the reward because he knew that the person he was welcoming was a prophet.
This refers to the reward that God gives the prophet, not to the reward that a prophet gives to another person.
"because that righteous man is a righteous man" or "because he knows that that person is righteous." That is, the one who welcomes will receive the reward because he knew that the person he was welcoming was a righteous man.
This refers to the reward God gives to a righteous person, not a reward that a righteous person gives to another person.
Jesus finishes instructing his disciples about what they should do and expect when they go to preach.
"Anyone who gives"
"one of these lowly ones" or "the least important of these." The phrase "one of these" here refers to one of Jesus's disciples.
"because that disciple" or "because he knows that that person is a disciple." That is, the one who welcomes will receive the reward because he knew that the person he was welcoming was a disciple.
"I tell you the truth." This phrase adds emphasis to what Jesus says next.
Here "he" and "his" refer to the one who is giving.
"God will not deny him." This has nothing to do with having a possession taken away. It can be stated in positive form. Alternate translation: "God will certainly give him"
1 It came about that when Jesus had finished instructing his twelve disciples, he departed from there to teach and preach in their cities. 2 Now when John heard in the prison about the deeds of the Christ, he sent a message by his disciples 3 and said to him, "Are you the one who is coming, or should we look for another?"
4 Jesus answered and said to them, "Go and report to John what you see and hear. 5 The blind are receiving sight, the lame are walking, lepers are being cleansed, the deaf are hearing again, the dead are being raised back to life, and the gospel is being preached to the poor. 6 Blessed is anyone who does not stumble because of me."
7 As these men went on their way, Jesus began to say to the crowds about John, "What did you go out in the desert to see—a reed being shaken by the wind? 8 But what did you go out to see—a man dressed in soft clothing? Really, those who wear soft clothing live in kings' houses. 9 But what did you go out to see—a prophet? Yes, I say to you, and much more than a prophet. 10 This is he of whom it was written,
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    'See, I am sending my messenger before your face,
        who will prepare your way before you.'
11 Truly I say to you that among those born of women, there has not arisen anyone greater than John the Baptist. Yet the least important person in the kingdom of heaven is greater than he is. 12 From the days of John the Baptist until now, the kingdom of heaven suffers violence, and men of violence take it by force. 13 For all the prophets and the law have been prophesying until John; 14 and if you are willing to accept it, he is Elijah who was to come. 15 He who has ears to hear, let him hear. 16 To what should I compare this generation? It is like children sitting in the marketplaces calling out to the others, 17 saying:
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    'We played a flute for you,
        and you did not dance.
    We mourned,
        and you did not weep.'
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18 For John came not eating bread or drinking wine, and they say, 'He has a demon.' 19 The Son of Man came eating and drinking and they say, 'Look, he is a gluttonous man and a drunkard, a friend of tax collectors and sinners!' But wisdom is justified by her deeds."20 Then Jesus began to denounce the cities in which most of his miracles were done, because they had not repented. 21 "Woe to you, Chorazin! Woe to you, Bethsaida! If the miracles had been done in Tyre and Sidon which were done in you, they would have repented long ago in sackcloth and ashes. 22 But, I tell you it will be more tolerable for Tyre and Sidon at the day of judgment than for you. 23 You, Capernaum, do you think you will be exalted to heaven? No, you will be brought down to Hades. For if in Sodom there had been done the miracles that were done in you, it would still have remained until today. 24 But I say to you that it will be easier for the land of Sodom in the day of judgment than for you."
25 At that time Jesus said, "I praise you, Father, Lord of heaven and earth, because you concealed these things from the wise and understanding, and revealed them to little children. 26 Yes, Father, for this was pleasing in your sight. 27 All things have been entrusted to me from my Father; and no one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son chooses to reveal him. 28 Come to me, all you who labor and are heavy burdened, and I will give you rest. 29 Take my yoke on you and learn from me, for I am meek and lowly in heart, and you will find rest for your souls. 30 For my yoke is easy and my burden is light."
Some translations set quotations from the Old Testament farther to the right on the page than the rest of the text. The ULB does this with the quoted material in 11:10.
Some scholars believe that Matthew 11:20 begins a new stage in the ministry of Christ because of Israel's rejection of him.
After Matthew 11:20 Jesus begins to reveal information about himself and about the plans of God the Father, while hiding this information from those who reject him (Matthew 11:25).
No one knows for sure whether the "kingdom of heaven" was present or still coming when John spoke these words. English translations often use the phrase "at hand," but these words can be difficult to translate. Other versions use the phrases "is coming near" and "has come near."
This is the beginning of a new part of the story where Matthew tells of how Jesus responded to disciples of John the Baptist.
This phrase shifts the story from Jesus's teachings to what happened next. Alternate translation: "Then when" or "After"
"had finished teaching" or "had finished commanding."
This refers to the twelve chosen apostles of Jesus.
Here "their" refers to all the Jews in general.
This word is used here to mark a new part of the story.
This is the first mention of John being in prison. Some languages may need to state that he had been put in prison or that he was in prison. Alternate translation: "Now John had been put in prison. When he heard about" or "When John, who was in prison, heard about"
John the Baptist sent his own disciples with a message to Jesus.
The pronoun "him" refers to Jesus.
"Are you the one whom we are expecting to come." This is another way to refer to the Messiah or Christ.
"should we be expecting someone else." The pronoun "we" refers to all Jews, not only John's disciples.
"tell John"
This can be stated in active form. Alternate translation: "I am healing lepers"
Here to raise up is an idiom for causing someone who has died to become alive again. This can be stated in active form. Alternate translation: "people who have died are being caused to live again" or "I am causing those who have died to become alive again" and
This can be stated in active form. Alternate translation: "I am preaching good news to the poor"
This nominal adjective can be translated as a noun phrase. Alternate translation: "poor people"
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Jesus begins to talk to the crowds about John the Baptist.
Jesus uses a question to cause the people to think about what kind of person John the Baptist is. Alternate translation: "Surely you did not go out to the desert to see a reed ... wind!"
Possible meanings are 1) Jesus mean the literal plants by the Jordan River or 2) Jesus is using a metaphor to mean a kind of person. Alternate translation: "a man who easily changes his mind and is like a reed blowing back and forth in the wind"
This can be translated in active form. Alternate translation: "swaying in the wind" or "blowing in the wind"
Jesus uses a question to cause the people to think about what kind of person John the Baptist is. Alternate translation: "And surely you did not go out to the desert to see a man ... clothing!"
"wearing expensive clothing." Rich people wore this kind of clothing.
This word adds emphasis to what follows. Alternate translation: "Indeed"
"kings' palaces"
Jesus continues to talk to the crowds about John the Baptist.
Jesus uses a question to make the people think about what kind of man John the Baptist is. Alternate translation: "But surely you went out to the desert to see a prophet!"
"I say to you yes,"
This can be translated as a complete sentence. Alternate translation: "the person you saw was much more than a prophet"
much more important than
Here, Jesus quotes the prophet Malachi to show that the life and ministry of John the Baptist fulfilled prophecy.
This can be stated in active form. Alternate translation: "This is what the prophet Malachi wrote long ago about John the Baptist"
The pronouns "I" and "my" refer to God. Malachi is quoting what God said.
Here "your" is singular, because God was speaking to the Messiah in the quotation. Also, "face" refers to the whole person. Alternate translation: "in front of you" or "to go ahead of you"
This is a metaphor that means the messenger will prepare the people to receive the Messiah's message.
Jesus continues to talk to the crowds about John the Baptist.
"I tell you the truth." This phrase adds emphasis to what Jesus says next.
The word "arisen" is a metaphor for being active, referring here to John's activity as a prophet. Alternate translation: "no one born of women has been a greater prophet than John the Baptist"
Even though Adam and Eve were not born of a woman, this is a way of referring to all humans. Alternate translation: "out of all people who have ever lived"
Here "kingdom of heaven" refers to God's rule as king. The phrase "kingdom of heaven" is used only in Matthew. If possible, try to keep "heaven" in your translation. Alternate translation: "the least important person under the rule of our God in heaven"
"is more important than John is"
"From the time John began preaching his message." The word "days" probably refers here to a period of months or even years.
There are various possible interpretations of this verse. The UDB assumes that it means that some people want to use God's kingdom for their own selfish purposes and that they are willing to use force against other people to accomplish this. Other versions assume a positive interpretation, that the call to enter the kingdom of God has become so urgent that people must act in an extreme manner in order to answer that call and to resist the temptation to sin further. A third interpretation is that violent people are harming God's people and trying to stop God from ruling.
Jesus continues to talk to the crowds about John the Baptist.
Here "prophets and the law" refer to the things that the prophets and Moses wrote in scripture. Alternate translation: "these are the things that the prophets and Moses have prophesied through the scriptures until the time of John the Baptist"
Here "you" is plural and refers to the crowd.
The word "he" refers to John the Baptist. This does not mean John the Baptist is literally Elijah. Jesus means John the Baptist fulfills the prophecy about "Elijah, who is to come" or the next Elijah. Alternate translation: "when the prophet Malachi said that Elijah would return, he was speaking about John the Baptist"
Jesus is emphasizing that what he has just said is important and may take some effort to understand and put into practice. The phrase "ears to hear" here is a metonym for the willingness to understand and obey. Alternate translation: "Let the one who is willing to listen, listen" or "The one who is willing to understand, let him understand and obey"
Since Jesus is speaking directly to his audience, you may prefer to use the second person here. Alternate translation: "You who have ... listen"
Jesus continues to talk to the crowds about John the Baptist.
Jesus uses a question to introduce a comparison between the people of that day and what children might say in the marketplace. Alternate translation: "This is what this generation is like"
"the people living now" or "these people" or "you people of this generation"
large, open-air areas where people buy and sell items
Jesus continues the parable that begins with the words "It is like" in verse 16.
Jesus uses a parable to describe the people who were alive at that time. He compares them to a group of children who are trying to get the other children to play with them. However, no matter what they do, the other children will not join them. Jesus means that it does not matter if God sends someone like John the Baptist, who lives in the desert and fasts, or someone like Jesus, who celebrates with sinners and does not fast. The people, most specifically the Pharisees and religious leaders, still remain stubborn and refuse to accept God's truth.
"We" refers to the children sitting in the marketplace. Here "you" is plural and refers to the other group of children.
"but you did not dance to the happy music"
This means they sang sad songs like women did at funerals.
"but you did not cry with us"
Jesus concludes talking to the crowds about John the Baptist.
Here "bread" refers to food. It does not mean that John never ate food. It means he fasted often, and when he ate, he did not eat good, expensive food. Alternate translation: "frequently fasting and not drinking alcohol" or "not eating fancy food and not drinking wine"
This can be translated as an indirect quote. Alternate translation: "they say that he has a demon." or "they accuse him of having a demon."
All occurrences of "they" refer to the people of that generation, and most specifically to the Pharisees and religious leaders.
Jesus is referring to himself. Alternate translation: "I, the Son of Man, came"
This is the opposite of John's behavior. This means more than just consuming the normal amount of food and drink. It means Jesus celebrated and enjoyed good food and drink like other people did.
This can be translated as an indirect quote. Alternate translation: "they say that he is a gluttonous man and a drunkard ... sinners." or "they accuse him of eating and drinking too much and of being ... sinners." If you translated "The Son of Man" as "I, the Son of man," you can state this as an indirect statement and use the first person. Alternate translation: "they say that I am a gluttonous man and a drunkard ... sinners."
"he is a greedy eater and a drunk" or "he continually eats too much food and drinks too much alcohol"
This is a proverb that Jesus applies to this situation, because the people who rejected both him and John were not being wise. Jesus and John the Baptist are the wise ones, and the results of their deeds prove it.
Here "wisdom" is described as a woman who is proven to be right by what she does. Jesus means that the results of a wise person's actions prove that he is truly wise. This can be stated in active form. Alternate translation: "the results of a wise person's deeds prove that he is wise"
Jesus begins to denounce the people of the cities where he previously did miracles.
Here "the cities" refers to the people who live there. Alternate translation: "rebuked the people of the cities" or "accuse the people of the cities of doing wrong"
"towns"
This can be translated in active form. Alternate translation: "in which he did most of his miracles"
"mighty works" or "works of power"
Jesus speaks as if the people of the cities of Chorazin and Bethsaida were there listening to him, but they were not.
"How terrible it will be for you." Here "you" is singular and refers to the city. If it is more natural to refer to the people instead of a city, you could translate with a plural "you."
The names of these cities are used as metonyms for the people living in these cities.
Jesus is describing a situation that could have happened in the past, but it did not.
This can be translated with active forms. Alternate translation: "If I had done the miracles among the people of Tyre and Sidon that I have done among you"
Here the "you" is plural and refers to Chorazin and Bethsaida. If it is more natural for your language, you could use a dual "you" to refer to the two cities, or a plural "you" to refer to the people of the cities.
The pronoun "they" refers to the people of Tyre and Sidon.
"would have shown they were sorry for their sins"
Here "Tyre and Sidon" refers to the people who live there. Alternate translation: "God will show more mercy to the people of Tyre and Sidon in the day of judgment than to you" or "God will punish you more severely at the day of judgment than the people of Tyre and Sidon"
Here the "you" is plural and refers to Chorazin and Bethsaida. If it is more natural for your language, you could use a dual "you" to refer to the two cities, or a plural "you" to refer to the people of the cities. The implied information can be made explicit. Alternate translation: "than for you, because you did not repent and believe in me, even though you saw me do miracles"
Jesus continues to rebuke the people of the cities where he previously did miracles.
Jesus now speaks to the people in the city of Capernaum as if they were listening to him, but they were not. The pronoun "you" is singular and refers to Capernaum throughout these two verses.
All occurrences of "you" are singular. If it is more natural to refer to the people of the city, you could translate with a plural "you."
The names of these cities refer to the people living in Capernaum and in Sodom.
"do you think you will be raised up to heaven?" Jesus uses a rhetorical question to rebuke the people of Capernaum for their pride. It can be stated in active form: Alternate translation: "you cannot raise yourself up to heaven!" or "the praise of other people will not raise you up to heaven!" or "God will not bring you up to heaven like you think he will!"
This can be stated in active form. Alternate translation: "God will send you down to Hades"
Jesus is describing a situation that could have happened in the past, but it did not.
This can be stated in active form. Alternate translation: "if I had done the miracles among the people of Sodom that I have done among you"
"mighty works" or "works of power"
The pronoun "it" refers to the city of Sodom.
This phrase adds emphasis to what Jesus says next.
Here "land of Sodom" refer to the people who lived there. Alternate translation: "God will show more mercy to the people of Sodom in the day of judgment than to you" or "God will punish you more severely in the day of judgment than the people of Sodom"
The implicit information can be made explicit. Alternate translation: "than for you, because you did not repent and believe in me, even though you saw me do miracles"
Here, Jesus prays to his heavenly Father while still in the presence of the crowd.
This is an important title for God.
"Lord who rules over heaven and earth." The phrase "heaven and earth" is a merism that refers to all people and things in the universe. Alternate translation: "Lord who rules over the whole universe"
It is not clear what is meant by "these things." If your language needs to specify what is meant, an alternative translation might be best. Alternate translation: "you concealed these truths ... and revealed them"
"you hid these things from" or "you have not made these things known to." This verb is the opposite of "revealed."
These nominal adjectives can be translated as adjectives. Alternate translation: "from people who are wise and understanding"
Jesus is using irony. He does not think these people are really wise. Alternate translation: "people who think they are wise and understanding"
"made them known." The pronoun "them" refers to "these things" earlier in this verse.
Jesus compares ignorant people to little children. Jesus is emphasizing that many of those who believe him either are not well educated or do not think of themselves as wise.
Here, Jesus continues praying to his heavenly Father while still in the presence of the crowd.
The phrase "in your sight" is a metonym that stands for how a person considers something. Alternate translation: "for you considered it good to do this"
Here, Jesus begins to address the people again.
This can be stated in active form. Alternate translation: "My Father has entrusted all things to me" or "My Father has given everything over to me"
Possible meanings are 1) God the Father has revealed everything about himself and his kingdom to Jesus or 2) God has given all authority to Jesus.
This is an important title for God that describes the relationship between God and Jesus.
This double negative emphasizes that the Father is the only one who knows the Son. Alternate translation: "the only one who knows the Son is the Father"
The word "knows" here means more than just being acquainted with someone. It means knowing someone intimately because of having a special relationship with him.
Jesus was referring to himself in the third person.
This is an important title for Jesus, the Son of God.
"only the Son knows the Father"
All occurrences of "you" are plural.
Jesus speaks of people being discouraged in their attempts to obey all the laws as if those laws were heavy burdens and the people were laboring to carry them. Alternate translation: "who are discouraged from trying so hard" or "Who are discouraged from trying so hard to obey the laws perfectly"
"I will allow you to rest from your labor and burden"
Jesus continues the metaphor. Jesus is inviting the people to become his disciples and follow him.
Here "meek" and "lowly in heart" mean basically the same thing. Jesus combines them to emphasize that he will be much kinder than the religious leaders. Alternate translation: "I am gentle and humble" or "I am very gentle"
Here "heart" is a metonym for a person's inner being. The phrase "lowly in heart" is an idiom that means "humble." Alternate translation: "humble"
Here "soul" refers to the entire person. Alternate translation: "you will find rest for yourselves" or "you will be able to rest"
Jesus finishes speaking to the crowd.
Both of these phrases mean the same thing. Jesus is emphasizing that it is easier to obey him than it is the Jewish law. Alternate translation: "For what I place on you, you will be able to carry because it is light"
The word "light" here is the opposite of heavy, not the opposite of dark.
1 At that time Jesus went on the Sabbath day through the grainfields. His disciples were hungry and began to pluck heads of grain and eat them. 2 But when the Pharisees saw that, they said to Jesus, "See, your disciples do what is unlawful to do on the Sabbath."
3 But Jesus said to them, "Have you never read what David did when he was hungry, and the men who were with him? 4 He went into the house of God and ate the bread of the presence, which was unlawful for him to eat and unlawful for those who were with him, but lawful only for the priests. 5 Have you not read in the law that on the Sabbath the priests in the temple profane the Sabbath but are guiltless? 6 But I say to you that one greater than the temple is here. 7 If you had known what this meant, 'I desire mercy and not sacrifice,' you would not have condemned the guiltless. 8 For the Son of Man is Lord of the Sabbath."
9 Then Jesus left from there and went into their synagogue. 10 Behold, there was a man who had a withered hand. The Pharisees asked Jesus, saying, "Is it lawful to heal on the Sabbath?" so that they might accuse him of sinning.
11 Jesus said to them, "What man would there be among you, who, if he had just one sheep, and if this sheep fell into a pit on the Sabbath, would not take hold of it and raise it out? 12 How much more valuable, then, is a man than a sheep! Therefore it is lawful to do good on the Sabbath." 13 Then Jesus said to the man, "Stretch out your hand." He stretched it out, and it was restored to health, just like the other hand. 14 But the Pharisees went out and plotted against him. They were seeking how they might destroy him.
15 Jesus, knowing this, withdrew from there. Many people followed him, and he healed them all. 16 He commanded them not to make him known to others, 17 that it might be fulfilled, what had been said through Isaiah the prophet, saying,
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    18 "See, my servant whom I have chosen;
        my beloved one, in whom my soul is well pleased.
    I will put my Spirit upon him,
        and he will proclaim justice to the Gentiles.
    19 He will not strive nor cry aloud;
        neither will anyone hear his voice in the streets.
    20 He will not break any bruised reed;
        he will not quench any smoking flax,
        until he leads justice to victory,
    21 and in his name the Gentiles will have hope."
22 Then someone blind and mute, possessed by a demon, was brought to Jesus. He healed him, with the result that the mute man spoke and saw. 23 All the crowds were amazed and said, "Can this man be the Son of David?"
24 But when the Pharisees heard of this miracle, they said, "This man does not cast out demons except by Beelzebul, the prince of the demons."
25 But Jesus knew their thoughts and said to them, "Every kingdom divided against itself is made desolate, and every city or house divided against itself will not stand. 26 If Satan drives out Satan, he is divided against himself. How then will his kingdom stand? 27 And if I drive out demons by Beelzebul, by whom do your sons drive them out? For this reason they will be your judges. 28 But if I drive out demons by the Spirit of God, then the kingdom of God has come upon you. 29 How can anyone enter the house of the strong man and take away his belongings without tying up the strong man first? Then he will steal his belongings from his house. 30 The one who is not with me is against me, and the one who does not gather with me scatters. 31 Therefore I say to you, every sin and blasphemy will be forgiven men, but the blasphemy against the Spirit will not be forgiven. 32 Whoever speaks any word against the Son of Man, that will be forgiven him. But whoever speaks against the Holy Spirit, that will not be forgiven him, neither in this world, nor in that which is to come. 33 Make a tree good and its fruit good, or make the tree bad and its fruit bad, for a tree is recognized by its fruit. 34 You offspring of vipers, since you are evil, how can you say good things? For out of the abundance of the heart his mouth speaks. 35 The good man from the good treasure of his heart produces what is good, and the evil man from the evil treasure of his heart produces what is evil. 36 I say to you that in the day of judgment people will give an account for every idle word they will have said. 37 For by your words you will be justified, and by your words you will be condemned."
38 Then certain scribes and Pharisees answered Jesus and said, "Teacher, we wish to see a sign from you."
39 But Jesus answered and said to them, "An evil and adulterous generation seeks for a sign. But no sign will be given to it except the sign of Jonah the prophet. 40 For as Jonah was three days and three nights in the stomach of the big fish, so will the Son of Man be three days and three nights in the heart of the earth. 41 The men of Nineveh will stand up at the judgment with this generation of people and will condemn it. For they repented at the preaching of Jonah, and see, someone greater than Jonah is here. 42 The Queen of the South will rise up at the judgment with the men of this generation and condemn them. She came from the ends of the earth to hear the wisdom of Solomon, and see, someone greater than Solomon is here. 43 When an unclean spirit has gone away from a man, it passes through waterless places and looks for rest, but does not find it. 44 Then it says, 'I will return to my house from which I came.' Having returned, it finds the house empty—it had been swept clean and put in order. 45 Then it goes and takes along with it seven other spirits more evil than itself, and they all come in to live there. Then the final condition of that man becomes worse than the first. It will be just like that with this evil generation."
46 While Jesus was still speaking to the crowds, behold, his mother and his brothers stood outside, seeking to speak to him. 47 Someone said to him, "Look, your mother and your brothers stand outside, seeking to speak to you."
48 But Jesus answered and said to him who told him, "Who is my mother and who are my brothers?" 49 Then he stretched out his hand toward his disciples and said, "See, here are my mother and my brothers! 50 For whoever does the will of my Father who is in heaven, that person is my brother, and sister, and mother."
Some translations set poetry farther to the right than the rest of the text to show that it is poetry. The ULB does this with the poetry in 12:18-21, which is from the Old Testament.
This chapter has much to say about how God's people are to obey the Sabbath. Jesus said that the rules that the Pharisees made up did not help people obey the Sabbath the way God wanted them to. (See: sabbath)
No one knows for sure what actions people perform or what words they say when they commit this sin. However, they probably insult the Holy Spirit and his work. Part of the Holy Spirit's work is to make people understand that they are sinners and that they need to have God forgive them. Therefore, anyone who does not try to stop sinning is probably committing blasphemy against the Spirit. (See: blasphemy and holyspirit)
This is the beginning of a new part of the story where Matthew tells of growing opposition to Jesus's ministry. Here, the Pharisees criticize his disciples for picking grain on the Sabbath.
This marks a new part of the story. Alternate translation: "A little later"
This is a place to plant grain. If wheat is unknown and "grain" is too general, then you can use "fields of the plant they made bread from."
Picking grain in others' fields and eating it was not considered stealing. The question was whether one could do this otherwise lawful activity on the Sabbath.
"to pick some of the wheat and eat it" or "to pick some of the grain and eat it"
The heads of grain are the topmost part of the wheat plant. It holds the mature grain or seeds of the plant.
Picking grain in others' fields and eating it was not considered stealing. The question was whether one could do this otherwise lawful activity on the Sabbath.
This does not mean all of the Pharisees. Alternate translation: "some Pharisees"
"Look, your disciples." The Pharisees use this word to draw attention to what the disciples are doing.
Jesus responds to the Pharisees' criticism.
"to the Pharisees"
Jesus uses a question to respond to the criticism of the Pharisees. Jesus is challenging them to think about the meaning of the scriptures they have read. Alternate translation: "I know you have read about ... with him"
The phrase "were hungry" is understood from the phrase "was hungry." Alternate translation: "when he was hungry and the men who were with him were hungry" or "when he and those with him were hungry"
During the time of David there was no temple yet. Alternate translation: "the tabernacle" or "the place for worshiping God"
This is sacred bread that priests placed before God in the tabernacle. Alternate translation: "bread that the priest placed before God" or "sacred bread"
"the men who were with David"
"but, according to the law, only the priests could eat it"
Jesus continues to respond to the Pharisees.
Jesus uses a question to respond to the criticism of the Pharisees. Jesus is challenging them to think about the meaning of what they have read in the scriptures. Alternate translation: "Surely you have read in the law of Moses that ... but are guiltless." or "You should know that the law teaches that ... but are guiltless."
"do on the Sabbath what the law forbids them to do on that day"
"God will not punish them" or "God does not consider them guilty"
This adds emphasis to what Jesus says next.
"someone who is more important than the temple." Jesus was referring to himself as the one greater.
Here Jesus quotes the prophet Hosea to rebuke the Pharisees.
Jesus continues to respond to the Pharisees.
Here Jesus quotes scripture. Alternate translation: "The prophet Hosea wrote this long ago: 'I desire mercy and not sacrifice.' If you had understood what this meant, you would not have condemned the guiltless"
In the law of Moses, God did command the Israelites to offer sacrifices. This means God considers mercy more important than the sacrifices.
The pronoun "I" refers to God.
This can be translated as an adjective. Alternate translation: "those who are not guilty"
Jesus was referring to himself. Alternate translation: "I, the Son of Man, am"
"rules over the Sabbath" or "makes the laws about what people can do on the Sabbath"
Here the scene shifts to a later time when the Pharisees criticize Jesus for healing a man on the Sabbath.
"Jesus left the grainfields" or "Then Jesus left"
Possible meanings are 1) the word "their" refers to the Jews of that town. Alternate translation: "the synogogue" or 2) the word "their" refers to the Pharisees that Jesus had just spoken to, and this was the synagogue that they and other Jews in that town attended. The word "their" does not mean that the Pharisees owned the synagogue. Alternate translation: "the synagogue that they attended"
The word "Behold" alerts us to a new person in the story. Your language may have a way of doing this.
"a man who had a paralyzed hand" or "a man with a crippled hand"
"The Pharisees wanted to accuse Jesus of sinning, so they asked him, 'Is it lawful to heal on the Sabbath?'"
"According to the law of Moses, may a person heal another person on the Sabbath"
They did not just want to accuse Jesus in front of the people. The Pharisees wanted Jesus to give an answer that contradicted the law of Moses so they could take him before a judge and legally charge him with breaking the law.
Jesus responds to the Pharisees' criticism.
Jesus uses a question to respond to the Pharisees. He is challenging them to think about what kind of work they do on the Sabbath. Alternate translation: "Every one of you, if you only had one sheep ... would grab the sheep and raise it out."
lift
The phrase "how much more" adds emphasis to the statement. Alternate translation: "Obviously, a man is much more valuable than a sheep!" or "Just think about how much more important a man is than a sheep"
"those who do good on the Sabbath are obeying the law"
This can be translated as an indirect quotation. Alternate translation: "Then Jesus commanded the man to stretch out his hand."
"to the man with the paralyzed hand" or "to the man with the crippled hand"
"Hold out your hand" or "Extend your hand"
"The man stretched"
This can be stated in active form. Alternate translation: "it was healthy again" or "it became well again"
"planned to harm Jesus"
"were discussing how they might kill Jesus"
This account explains how the actions of Jesus fulfilled one of the prophecies of Isaiah.
"Jesus was aware of what the Pharisees were planning, so he withdrew"
"departed from" or "left"
"not to tell anyone else about him"
The phrase "that it might be fulfilled" can be translated as the beginning of a new sentence. If so, the previous verse should end with a period. Alternate translation: "This was to fulfill what"
This can be stated in active form. Alternate translation: "what God had said long ago through the prophet Isaiah:"
Here Matthew quotes the prophet Isaiah to show that Jesus's ministry fulfilled scripture.
"Look" or "Listen" or "Pay attention to what I am about to tell you"
All occurrences of these words refer to God. Isaiah is quoting what God said to him.
"he is my beloved one, and I am very pleased with him"
Here "soul" refers to the whole person. Alternate translation: "with whom I am very pleased"
The means that God's servant will tell the Gentiles that there will be justice. It can be stated clearly that God is the one who will bring about justice, and the abstract noun "justice" can be expressed as "what is right." Alternate translation: "he will announce to the nations that God will do for them what is right"
Matthew continues to quote the prophet Isaiah.
Here people not hearing his voice represents him not speaking loudly. And, "in the street" is an idiom that means "publicly." Alternate translation: "he will not he shout in the cities and towns"
All occurrences of these words refer to God's chosen servant.
All occurrences of "he" refer to God's chosen servant.
Both of these statements mean the same thing. They are metaphors emphasizing that God's servant will be gentle and kind. Both "bruised reed" and "smoking flax" represent weak and hurting people. If the metaphor is confusing, you could translate the literal meaning. Alternate translation: "He will be kind to weak people, and he will be gentle to those who are hurting"
"damaged plant"
"he will not put out any smoking flax" or "he will not stop any smoking flax from burning"
This refers to a lamp wick after the flame has gone out and when it is only smoking.
This can be translated with a new sentence: "flax. This is what he will do until"
Leading someone to victory represents causing him to be victorious. Causing justice to be victorious represents making things right that had been wrong. Alternate translation: "he makes everything right"
The Gentiles will trust him to fulfill his promises. The abstract noun "hope" can be translated here with the verbs "trust" or "confidently wait" or "confidently expect." Alternate translation: "the Gentiles will trust in his name" or "the Gentiles will confidently wait for him to fulfill his promises"
The word "his" refers to God's servant who was spoken of in [Matthew 12:18]
Here the scene shifts to a later time when the Pharisees accuse Jesus of healing a man by the power of Satan.
This can be stated in active form. Alternate translation: "Then someone brought to Jesus a man who was blind and mute because a demon was controlling him"
"someone who could not see and could not talk"
"All the people who had seen Jesus heal the man were greatly surprised"
This is a title for the Christ or Messiah.
Here this means "descendant of."
This refers to the miracle of the healing of a blind, deaf, and demon-possessed man.
This double negative emphasizes that they think that the power of Beelzebul is the only thing that makes it possible for Jesus casts out demons. Alternate translation: "This man is only able to cast out demons because he is a servant of Beelzebul"
The Pharisees avoid calling Jesus by name to show they reject him.
"the chief of the demons"
Here Jesus begins to respond to the Pharisees' accusation that he healed the man by the power of Satan.
Jesus uses a proverb to respond to the Pharisees. Both of these statements mean the same thing. They emphasize that it would not make sense for Beelzebul to use his power to fight other demons.
Here "kingdom" refers to those who live in the kingdom. This can be translated in active form. Alternate translation: "A kingdom will not last when its people fight among themselves"
Here "city" refers to the people who live there, and "house" refers to a family. Being "divided against itself" represents its people fighting each other. Alternate translation: "it ruins a city or a family when the people fight each other"
Jesus continues to respond to the Pharisees' accusation that he healed the man by the power of Satan.
The second use of Satan refers to the demons that serve Satan. Alternate translation: "If Satan works against his own demons"
Jesus uses this question to show the Pharisees that what they were saying was illogical. Alternate translation: "His kingdom would not be able to stand!" or "His kingdom would not last!"
This name refers to the same person as "Satan" (verse 26).
Jesus uses another question to challenge the Pharisees. Alternate translation: "then you must say your followers also drive out demons by the power of Beelzebul. But you know this is not true."
Jesus was speaking to the Pharisees. The phrase "your sons" refers to their followers. This was a common way of referring to those who follow teachers or leaders. Alternate translation: "your followers"
"Because your followers cast out demons by the power of God, they prove that you are wrong about me."
Jesus continues to respond to the Pharisees.
Here "if" does not mean Jesus is questioning how he drives out demons. Here Jesus uses the word to introduce a true statement. Alternate translation: "But because I"
"then the kingdom of God has arrived among you." Here "kingdom" refers to God's rule as king. Alternate translation: "this means God is establishing his rule among you"
Here "you" is plural and refers to the people of Israel.
Jesus uses a parable to continue his response to the Pharisees. Jesus means he can drive out demons because he is more powerful than Satan.
Jesus uses a question to teach the Pharisees and the crowd. Alternate translation: "No one can enter ... without tying up the strong man first." or "If a person wants to enter ... he must first tie up the strong man."
"without taking control of the strong man first"
"The he can steal" or "Then he will be able to steal"
"who does not support me" or "who does not work with me"
"opposes me" or "works against me"
Jesus is using a metaphor that refers to a person either gathering the flock of sheep to a shepherd or making them scatter away from the shepherd. Jesus means that a person is either helping to make people become disciples of Jesus or he is making people reject Jesus.
Jesus continues to respond to the Pharisees.
This adds emphasis to what Jesus says next.
Here "you" is plural. Jesus is speaking directly to the Pharisees, but he is also teaching the crowd.
This can be stated in active form. Alternate translation: "God will forgive every sin that people commit and every evil thing they say" or "God will forgive every person who sins or says evil things"
This can be stated in active form. Alternate translation: "God will not forgive the person who speaks evil things about the Holy Spirit"
Here "word" refers to what someone says. Alternate translation: "If a person says anything bad about the Son of Man"
Jesus is speaking about himself.
This can be stated in active form. Alternate translation: "God will forgive a person for that"
This can be stated in active form. Alternate translation: "God will not forgive that person"
Here "this world" and "that which is to come" refer to the present life and the next life. Alternate translation: "in this life or in the next life" or "now or ever"
Jesus continues to respond to the Pharisees.
Possible meanings are 1) "If you make a tree good, its fruit will be good, and if you make the tree bad, its fruit will be bad" or 2) "If a tree is good, it will have good fruit, and if a tree is bad, it will have bad fruit." This was a proverb. People were to apply its truth to how they can know whether a person is good or bad.
"healthy ... diseased"
This can be translated in active form. Alternate translation: "people recognize a tree by its fruit" or "people know whether a tree is good or bad by looking at its fruit"
Here "offspring" means "having the characteristic of." Vipers are poisonous snakes that are dangerous and represent evil. See how you translated a similar phrase in [Matthew 3:7]
These are plural and refer to the Pharisees.
Jesus uses a question to rebuke the Pharisees. Alternate translation: "you cannot say good things." or "you can only say evil things."
Here "heart" is a metonym for the thoughts in a person's mind. Here "mouth" is a synecdoche that represents a person as a whole. Alternate translation: "what a person says with his mouth reveals what is in his mind"
Jesus speaks about the "heart" as if it were a container that a person fills with good or evil things. This is a metaphor that means what a person says reveals what the person is truly like. If you want to keep this imagery, see the UDB. You can also translate the literal meaning. Alternate translation: "A man who is truly good will speak good things, and the man who is truly evil will speak evil things"
Jesus concludes his response to the Pharisees' accusation that he healed the man by the power of Satan.
This adds emphasis to what Jesus says next.
"God will ask people about" or "people will have to explain to God"
Here "word" refers to something that someone says. This refers to statements that do no good. This is a metonym for statements made by people who are lazy or otherwise not doing anything good. Alternate translation: "every idle thing they will said"
empty, useless, careless
This can be stated in active form. Alternate translation: "God will justify you ... God will condemn you"
The dialogue in these verses happens immediately after Jesus responded to the Pharisees' accusation that he healed a man by the power of Satan.
"we want"
You can make explicit why they want to see a sign. Alternate translation: "to see a sign from you that proves what you say is true"
Here Jesus begins to rebuke the scribes and Pharisees.
Jesus is speaking to the Jews of his generation. Alternate translation: "You are an evil and adulterous generation who demands signs from me ... given to you"
Here "adulterous" is a metaphor for people who are not faithful to God. Alternate translation: "unfaithful generation" or "godless generation"
This double negative emphasizes that the sign of Jonah is the only sign that will be given. Alternate translation: "The only sign that will be given to it is the sign of Jonah"
This can be stated in active form. Alternate translation: "God will not give it a sign"
"what happened to Jonah" or "the miracle that God did for Jonah"
This means complete 24-hour periods. Alternate translation: "three complete days"
Jesus is speaking about himself.
This means inside a physical grave.
Jesus continues to rebuke the scribes and Pharisees.
"The citizens of Nineveh"
"on judgment day" or "when God judges people"
This refers to the Jews living during the time Jesus was preaching.
Possible meanings are 1) "condemn" here represents accusing. Alternate translation: "and will accuse this generation of people" or 2) God will condemn this generation of people because they did not repent as the people of Nineveh had. Alternate translation: "and God will condemn this generation"
"and look." This emphasizes what Jesus says next.
"someone more important"
Jesus is speaking about himself.
You can make explicit the implicit meaning of Jesus's statement. Alternate translation: "than Jonah is here, yet you still have not repented, which is why God will condemn you"
Jesus continues to rebuke the scribes and Pharisees.
This refers to the Queen of Sheba. Sheba was a land south of Israel.
"will stand up at the judgment"
"on judgment day" or "when God judges people." See how you translated this in Matthew 12:41.
This refers to the Jews living during the time Jesus was preaching.
See how you translated a similar statement in [Matthew 12:41]
Here "ends of the earth" is an idiom that means "far away." Alternate translation: "She came from very far away"
This statement explains why the Queen of the South will condemn the people of Jesus's generation. Alternate translation: "For she came"
"and look." This adds emphasis to what Jesus says next.
"someone more important"
Jesus is speaking about himself.
You can make explicit the implicit meaning of Jesus's statement. Alternate translation: "than Solomon is here, yet you do not listen. That is why God will condemn you"
Jesus continues to rebuke the scribes and Pharisees. He begins to tell a parable.
"dry places" or "places where no people live"
Here "it" refers to rest.
This can be translated as a statement rather than a quotation. Alternate translation: "So, the unclean spirit decides to return to the house from which it came."
This is a metaphor for the person in whom the unclean spirit was living. Alternate translation: "to the place I left"
Again, "house" is a metaphor for the person in whom the unclean spirit was living. Here, "empty" suggests that no one is living in the house. There is no other spirit living in the person.
This can be stated in active form. Alternate translation: "someone had swept the house clean and has put everything in the house where it belongs"
Jesus finishes the parable that he began with the words "When an unclean spirit" in verse 43.
This means that if the people of Jesus's generation do not believe him and become his disciples, they will be in a worse situation than they were before he came.
The arrival of Jesus's mother and brothers becomes an opportunity for him to describe his spiritual family.
The word "behold" alerts us to a new people in the story. Your language may have a way of doing this.
This is Mary, Jesus's human mother.
These are probably other children born to Mary, but it is is possible that the word "brothers" here refers to Jesus's cousins.
"wanting to speak"
This can be translated as an indirect quotation. Alternate translation: "Someone told Jesus that his mother and brothers were outside and wanted to speak to him."
This is the end of the part of the story that began in Matthew 12:1, where Matthew tells of growing opposition to Jesus's ministry.
The details of the message the person told Jesus are understood and not repeated here. Alternate translation: "who told him that his mother and brothers wanted to speak to him"
Jesus uses these questions to teach the people. Alternate translation: "I will tell you who are really my mother and brothers"
"Look" or "Listen" or "Pay attention to what I am about to tell you"
This is a metaphor that means Jesus's disciples belong to Jesus's spiritual family. This is more important than belonging to his physical family.
"anyone who does"
This is an important title for God.
This is a metaphor meaning that those who obey God belong to Jesus's spiritual family. This is more important than belonging to his physical family.
1 On that day Jesus went out of the house and sat beside the sea. 2 A very large crowd gathered around him, so he got into a boat and sat in it while the whole crowd stood on the beach. 3 Then Jesus said many things to them in parables. He said, "Behold, a farmer went out to sow seed. 4 As he sowed, some seeds fell beside the road, and the birds came and devoured them. 5 Other seeds fell on rocky ground, where they did not have much soil. Immediately they sprang up because the soil had no depth. 6 But when the sun had risen, they were scorched because they had no root, and they withered away. 7 Other seeds fell among the thorn plants. The thorn plants grew up and choked them. 8 Other seeds fell on good soil and produced a crop, some one hundred times as much, some sixty, and some thirty. 9 He who has ears, let him hear."
10 The disciples came and said to Jesus, "Why do you talk to the crowd in parables?"
11 Jesus answered and said to them, "You have been given the privilege of understanding mysteries of the kingdom of heaven, but to them it is not given. 12 For whoever has will be given more, and he will have an abundance. But whoever does not have, even what he has will be taken away from him. 13 This is why I talk to them in parables:
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    Though they are seeing,
        they do not see;
    and though they are hearing,
        they do not hear, or understand.
14 To them the prophecy of Isaiah is fulfilled, that which says,
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    'Listening, you will hear, but you will never understand;
        seeing, you will see, but you will never know.
    15 For the heart of this people has become dull,
        and with their ears they hardly hear,
        and they have shut their eyes.
    Otherwise they might see with their eyes,
        and hear with their ears,
        and understand with their heart and turn again,
    and I would heal them."' 16 But blessed are your eyes, for they see; and your ears, for they hear. 17 Truly I say to you that many prophets and righteous men desired to see the things that you see and did not see them. They desired to hear the things that you hear and did not hear them. 18 Listen then to the parable of the farmer who sowed his seed. 19 When anyone hears the word of the kingdom but does not understand it, the evil one comes and snatches away what has been sown in his heart. This is the seed that was sown beside the road. 20 What was sown on rocky ground is the person who hears the word and immediately receives it with joy, 21 yet he has no root in himself and he endures for a while. When tribulation or persecution arises because of the word, he quickly falls away. 22 What was sown among the thorn plants, this is the person who hears the word, but the cares of the world and the deceitfulness of riches choke the word, and he becomes unfruitful. 23 The seed that was sown on the good soil, this is the person who hears the word and understands it. He bears fruit and produces a crop, yielding in one case a hundred, in another sixty, and in another thirty times as much as was planted."
24 Jesus presented another parable to them. He said, "The kingdom of heaven is like a man who sowed good seed in his field. 25 But while people slept, his enemy came and also sowed weeds among the wheat and then went away. 26 When the blades sprouted and then produced their crop, then the weeds appeared also. 27 The servants of the landowner came and said to him, 'Sir, did you not sow good seed in your field? How does it now have weeds?'
28 "He said to them, 'An enemy has done this.'
"The servants said to him, 'So do you want us to go and pull them out?'
29 "The landowner said, 'No. Because while you are pulling out the weeds, you might uproot the wheat with them. 30 Let both grow together until the harvest. At the time of the harvest I will say to the reapers, "First pull out the weeds and tie them in bundles to burn them, but gather the wheat into my barn."'"
31 Then Jesus presented another parable to them. He said, "The kingdom of heaven is like a mustard seed which a man took and sowed in his field. 32 This seed is indeed the smallest of all seeds. But when it has grown, it is greater than the garden plants. It becomes a tree, so that the birds of the sky come and nest in its branches." 33 Jesus then told them another parable. "The kingdom of heaven is like yeast that a woman took and mixed with three measures of flour until all the dough had risen."
34 All these things Jesus said to the crowds in parables; and he said nothing to them without a parable. 35 This was in order that what had been said through the prophet might be fulfilled, when he said,
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    "I will open my mouth in parables.
        I will say things that were hidden from the foundation of the world."
36 Then Jesus left the crowds and went into the house. His disciples came to him and said, "Explain to us the parable of the weeds of the field."
37 Jesus answered and said, "He who sows the good seed is the Son of Man. 38 The field is the world; and the good seed, these are the sons of the kingdom. The weeds are the sons of the evil one, 39 and the enemy who sowed them is the devil. The harvest is the end of the age, and the reapers are angels. 40 Therefore, as the weeds are gathered up and consumed by fire, so will it be at the end of the age. 41 The Son of Man will send out his angels, and they will gather out of his kingdom all stumbling blocks and those who commit lawlessness. 42 They will throw them into the furnace of fire, where there will be weeping and grinding of teeth. 43 Then will the righteous people shine like the sun in the kingdom of their Father. He who has ears, let him hear.
44 "The kingdom of heaven is like a treasure hidden in a field. A man found it and hid it. In his joy he goes, sells everything he possesses, and buys that field. 45 Again, the kingdom of heaven is like a man who is a merchant looking for valuable pearls. 46 When he found one very valuable pearl, he went and sold everything that he possessed and bought it.
47 "Again, the kingdom of heaven is like a net that was cast into the sea, and that gathered all kinds of fish. 48 When it was filled, the fishermen drew it up on the beach. Then they sat down and gathered the good ones into containers, but the bad ones they threw away. 49 It will be this way at the end of the age. The angels will come and separate the wicked from among the righteous. 50 They will throw them into the furnace of fire, where there will be weeping and grinding of teeth.
51 "Have you understood all these things?"
The disciples said to him, "Yes."
52 Then Jesus said to them, "Therefore every scribe who has become a disciple to the kingdom of heaven is like a man who is the owner of a house, who draws out old and new things from his treasure." 53 Then it came about that when Jesus had finished these parables, he departed from that place.
54 Then Jesus entered his own region and taught the people in their synagogue. The result was that they were astonished and said, "Where does this man get his wisdom and these miraculous powers from? 55 Is not this man the carpenter's son? Is not his mother called Mary? Are not his brothers James, Joseph, Simon, and Judas? 56 Are not all his sisters with us? Where did he get all these things?" 57 They were offended by him.
But Jesus said to them, "A prophet is not without honor except in his own country and in his own family." 58 He did not do many miracles there because of their unbelief.
Some translations set poetry farther to the right than the rest of the text to show that it is poetry. The ULB does this with the poetry in 13:14-15, which is from the Old Testament.
This chapter begins a new section. It contains some of Jesus's parables about the kingdom of heaven.
Jesus often says the word "heaven" when he wants his hearers to think of God, who lives in heaven (Matthew 13:11).
Speakers usually do not say things that they think their hearers already understand. When Matthew wrote that Jesus "sat beside the sea"
Speakers often use words for things that can be touched to speak of things that cannot be touched. Jesus spoke of a bird eating a seed to describe how Satan kept people from understanding Jesus's message (Matthew 13:19).
Many sentences in this chapter tell that a person had something happen to him without saying who caused that something to happen. For example, "they were scorched"
The parables were short stories that Jesus told so that people would easily understand the lesson he was trying to teach them. He also told the stories so that those who did not want to believe in him would not understand the truth (Matthew 13:11-13).
This is the beginning of a new part of the story where Jesus begins to teach the crowds, using parables, about the kingdom of heaven.
These events happened on the same day as those in the previous chapter.
It is not mentioned at whose house Jesus was staying.
It is implied that he sat down to teach the people.
It is implied that Jesus got into a boat because it would make it easier to teach the people.
This was probably an open, wooden fishing boat with a sail.
Jesus describes the kingdom of heaven by telling a parable about a person who sows seeds.
"Jesus told them many things in parables"
"to the people in the crowd"
"Look" or "Listen." This word calls attention to what is to be said next. Alternate translation: "Pay attention to what I am about to tell you"
"a farmer went out to scatter seeds in a field"
"As the farmer scattered the seed"
This refers to a "path" next to the field. The ground there would have been hard from people walking on it.
"ate all the seeds"
This is ground full of rocks with just a thin layer of soil on top of the rocks.
"The seeds quickly sprouted and grew"
This can be stated in active form. Alternate translation: "the sun scorched the plants, and they became too hot"
"the plants became dry and died"
"fell where plants with thorns grew"
"choked the new sprouts." Use your word for the way weeds prevent other plants from growing well.
"grew more seeds" or "gave fruit"
The words "seeds," "produced," and "crop" are understood from the previous phrase. These can be expressed clearly. Alternate translation: "some seeds produced one hundred times as much crop, some seeds produced sixty times as much crop, and some seeds produced thirty times as much crop"
"100 ... 60 ... 30"
Jesus finishes telling a parable about a person who sows seeds.
Jesus is emphasizing that what he has just said is important and may take some effort to understand and put into practice. The phrase "has ears" here is a metonym for the willingness to understand and obey. See how you translated a similar phrase in [Matthew 11:15]
Since Jesus is speaking directly to his audience, you may prefer to use the second person here. See how you translated a similar phrase in [Matthew 11:15]
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Jesus explains to his disciples why he teaches with parables.
This can be translated with the active form and with implied information expressed clearly. Alternate translation: "God has given you the privilege of understanding mysteries of the kingdom of heaven, but God has not given it to these people" or "God has made you able to understand mysteries of the kingdom of heaven, but he has not enabled these people to understand"
The word "You" is plural here and refers to the disciples.
Here "kingdom of heaven" refers to God's rule. The phrase "kingdom of heaven" occurs only in the book of Matthew. If possible, try to keep it in your translation. Alternate translation: "the secrets about our God in heaven and his rule"
This can be translated in active form. Alternate translation: "has understanding, God will give him more understanding"
"whoever does not have understanding" or "whoever does not receive what I teach"
This can be stated in active form. Alternate translation: "God will take away even what he has"
Jesus continues to explain to his disciples why he teaches in parables.
All occurrences of "them" and "they" refer to the people in the crowd.
Jesus uses this parallelism to tell and emphasize to the disciples that the crowd refuses to understand God's truth.
These words could refer to 1) them seeing what Jesus does. Alternate translation: "Though they see what I do" or 2) their ability to see with their eyes. Alternate translation: "Though they are able to see"
Here "see" represents understanding. Alternate translation: "they do not understand"
These words could refer to 1) them hearing what Jesus teaches. Alternate translation: "Though they hear what I say" or 2) their ability to hear with their ears. Alternate translation: "Though they are able to hear"
Here "hear" represents listening well. Alternate translation: "they do not listen well" or "they do not pay attention"
Here Jesus quotes the prophet Isaiah to show that the people's failure to understand Jesus's teaching is a fulfillment of prophecy.
This can be stated in active form. Alternate translation: "They are fulfilling what God said long ago through the prophet Isaiah"
This begins a quote from the prophet Isaiah about the unbelieving people of Isaiah's day. Jesus uses this quote to describe the very crowd that was listening to him. These statements are again parallel and emphasize that the people refused to understand God's truth.
"You will hear things, but you will not understand them." You can make explicit what the people will hear. Alternate translation: "You will hear what God says through the prophets, but you will not understand its true meaning"
You can make explicit what the people will see. Alternate translation: "you will see what God does through the prophets, but you will not understand it"
Jesus finishes quoting the prophet Isaiah.
God describes the people of Israel as if they had physical diseases that cause them to be unable to learn, to see, and to hear. God wants them to come to him so he will heal them. This is all a metaphor describing the people's spiritual condition. It means the people are stubborn and refuse to receive and understand God's truth. If they would, then they would repent and God would forgive them and welcome them back as his people. If the meaning is clear, keep the metaphor in your translation.
Here "heart" refers to the mind. Alternate translation: "these people's minds are slow to learn" or "these people can no longer learn"
They are not physically deaf. Here "hardly hear" means they refuse to listen and learn God's truth. Alternate translation: "they refuse to use their ears to listen"
This means they refuse to understand, not that they have literally closed their eyes. Alternate translation: "they refuse to use their eyes to see"
The word "heart" here is a metonym for people's innermost being. You may need to use the word in your language for the source of people's thinking and feelings. Alternate translation: "understand with their minds"
"turn back to me" or "repent"
"have me heal them." This means God would heal them spiritually by forgiving their sins and receiving them again as his people. Alternate translation: "have me receive them again"
Jesus finishes explaining to his disciples why he teaches with parables.
Both of these statements mean the same thing. Jesus is emphasizing that they have pleased God because they have believed what Jesus has said and done.
Here "eyes" refers to the whole person. Alternate translation: "You are blessed because your eyes are able to see"
All occurrences of these words are plural and refer to the disciples.
Here "ears" refer to the whole person. You can also make clear the understood information. Alternate translation: "blessed are your ears, for they hear" "you are blessed because your ears are able to hear"
"I tell you the truth." This adds emphasis to what Jesus says next.
All occurrences of this word are plural and refer to the disciples.
You can make explicit what they have seen. Alternate translation: "the things you have seen me do"
You can make explicit what they have heard. Alternate translation: "the things you have heard me say"
Here Jesus begins to explain to his disciples the parable about a person who sows seeds, which he began in Matthew 13:3.
"the message about God's rule as king"
Jesus speaks of Satan causing the person to forget what he has heard as if Satan were a bird snatching the seed from the ground. Alternate translation: "The evil one causes him to forget the message that he has heard just as a bird snatches away seed from the ground"
This refers to Satan.
Try to use a word that means to grab something away from someone who is the rightful owner.
This can be translated in active form: Alternate translation: "the message that God sowed in his heart" or "the message that he heard"
Here "heart" refers to the mind of the hearer.
"This is the meaning of the seed that was sown beside the road" or "The road where seed was sown represents this person"
See how you translated this in Matthew 13:4.
Jesus continues to explain to his disciples the parable about a person who sows seeds.
The phrase "what was sown" refers to seed that fell. Alternate translation: "The seed that fell on rocky ground"
"The rocky ground where seed was sown represents" or "The rocky ground where seed fell represents"
In the parable, the seed represents the word.
This represents God's message. Alternate translation: "the message" or "God's teaching"
Believing the word is spoken of as receiving it. Alternate translation: "joyfully believes it"
"yet he has shallow roots and only lasts for a little while." The root represents what makes a person continue to believe God's message. Alternate translation: "But like a plant that does not grow deep roots, he only endures for a little while"
Here "falls away" means stops believing. Alternate translation: "immediately he falls away" or "he quickly stops believing the message"
Jesus continues to explain to his disciples the parable about a person who sows seeds.
This refers to seed that was sown or that fell. Alternate translation: "The seed that was sown" or "The seed that fell"
"The ground with the thorn plants where seed was sown"
"this represents the person"
"the message" or "God's teaching"
Jesus speaks about the cares of the world and the deceitfulness of riches distracting a person from obeying God's word as if they were weeds that could wind around a plant and keep it from growing. Alternate translation: "as weeds prevent good plants from growing, the cares of the world and the deceitfulness of riches keep this person from listening to God's word"
"the things in this world that people worry about"
Jesus describes "riches" as if it were a person who could deceive someone. This means people think having more money will make them happy, but it will not. Alternate translation: "the love of money"
The person is spoken of as if he were a plant. Being unfruitful represents being unproductive. Alternate translation: "he becomes unproductive" or "he does not do what God wants"
You may have to consider "the seed" as a metonym for the soil on which the seed was sown. Alternate translation: "The good soil where seeds were sown"
The person is spoken of as if he were a plant. Alternate translation: "Like a healthy plant that bears a crop of fruit, he is productive"
See how you translated similar phrases in [Matthew 13:8]
100 ... 60 ... 30
Here Jesus describes the kingdom of heaven by telling a parable about a field with both wheat and weeds growing in it.
This metaphor speaks of Jesus telling the people the parable as if he were putting a tangible object in front of them so they could examine it. Alternate translation: "Jesus told them another parable"
The translation should not equate the kingdom of heaven to a man, but rather the kingdom of heaven is like the situation described in the parable.
Here "kingdom of heaven" refers to God's rule as king. The phrase "kingdom of heaven" is used only in Matthew. If possible, use "heaven" in your translation. Alternate translation: "When our God in heaven shows himself to be king, it will be like"
"good food seeds" or "good grain seeds." The audience probably thought that Jesus was talking about wheat.
"his enemy came to the field"
These weeds look like food plants when they are young, but their grain is poison. Alternate translation: "bad seed" or "weed seeds"
"When the wheat seeds sprouted" or "When the plants came up"
"produced grain" or "produced the wheat crop"
"then people could see there were weeds in the field also"
Jesus continues to tell a parable about a field with both wheat and weeds growing in it.
This is the same person who sowed good seed in his field.
The servants used a question to emphasize their surprise. Alternate translation: "you sowed good seed in your field!"
The landowner probably had his servants plant the seeds. Alternate translation: "did we not sow"
"The landowner said to the servants"
The word "us" refers to the servants.
Jesus concludes the parable about a field with both wheat and weeds growing in it.
"The landowner said to his servants"
You can translate this as an indirect quote. Alternate translation: "I will tell the reapers to first gather up the weeds and tie them in bundles to burn them, and then gather the wheat into my barn."
a farm building that can be used for storing grain
Jesus describes the kingdom of heaven by telling a parable about a very small seed that grows into a very big plant.
Here "kingdom of heaven" refers to God's rule as king. The phrase "kingdom of heaven" is used only in Matthew. If possible, use "heaven" in your translation. See how you translated this in [Matthew 13:24]
a very small seed that grows into a large plant
Mustard seeds were the smallest seeds known to the original hearers.
"But when the plant has grown"
"it is larger than"
A mustard plant can grow about 2 to 4 meters tall.
"birds"
Jesus describes the kingdom of heaven by telling a parable about the effect that yeast has on flour.
The kingdom is not like the yeast, but the spread of the kingdom is like the spreading of the yeast.
Here "kingdom of heaven" refers to God's rule as king. The phrase "kingdom of heaven" is used only in Matthew. If possible, use "heaven" in your translation. See how you translated this in [Matthew 13:24]
Say "a large amount of flour" or use a term that your culture uses for measuring large amounts of flour.
The implied information is that the yeast and the three measures of flour were made into dough for baking.
Both sentences mean the same thing. They are combined to emphasize that Jesus taught the crowds only with parables.
This refers to what Jesus taught beginning at Matthew 13:1.
"he taught them nothing except by parables." The double negative can be expressed in a positive way. Alternate translation: "everything he taught them he said in parables"
Here the author quotes from the Psalms to show that Jesus's teaching in parables fulfilled prophecy.
This can be stated in active form. Alternate translation: "what God told one of the prophets to write long ago might come true"
"when the prophet said"
This is an idiom that means to speak. Alternate translation: "I will speak"
This can be stated in active form. Alternate translation: "things that God has kept hidden"
The author speaks of the world as if it were a building set on a foundation. Alternate translation: "since the beginning of the world" or "since God created the world"
Here the scene shifts to the house where Jesus and his disciples were staying. Jesus begins to explain to them the parable of the field that had both wheat and weeds, which he told beginning in Matthew 13:24.
"went indoors" or "went into the house where he was staying"
"The one who sows the good seed" or "The sower of the good seed"
Jesus is referring to himself.
The idiom "sons of" refers to those who belong to or to have the same character as someone or something. Alternate translation: "the people who belong to the kingdom"
Here "kingdom" refers to God the king. Alternate translation: "of God"
The idiom "sons of" refers those who belong to or to have the same character as someone or something. Alternate translation: "the people who belong to the evil one"
"the enemy who sowed the weeds"
Jesus finishes explaining to his disciples the parable of the field with both wheat and weeds.
This can be translated in active form. Alternate translation: "Therefore, as people gather up weeds and burn them in the fire"
Here Jesus is speaking of himself. Alternate translation: "I, the Son of Man, will send out my angels"
everything that causes people to sin
"those who are lawless" or "evil people"
This is a metaphor for the fires of hell. If the term "furnace" is not known, "oven" can be used. Alternate translation: "fiery furnace"
"Grinding of teeth" here is a symbolic act, representing extreme sadness and suffering. See how you translated this in [Matthew 8:12]
If this simile is not understandable in your language, you can use: "be as easy to see as the sun."
This is an important title for God.
Jesus is emphasizing that what he has just said is important and may take some effort to understand and put into practice. The phrase "has ears" here is a metonym for the willingness to understand and obey. See how you translated a similar phrase in [Matthew 11:15]
Since Jesus is speaking directly to his audience, you may prefer to use the second person here. See how you translated this in [Matthew 11:15]
In this parable, Jesus uses a simile to teach his disciples what the kingdom of heaven is like.
Jesus describes the kingdom of heaven by telling a parable about a person who sold his possessions to purchase something of great value.
Here "kingdom of heaven" refers to God's rule as king. The phrase "kingdom of heaven" is used only in Matthew. If possible, use "heaven" in your translation. See how you translated this in [Matthew 13:24]
This can be stated in active form. Alternate translation: "a treasure that someone had hidden in a field"
a very valuable and precious thing or collection of things
"covered it up"
The implied information is that the person buys the field to take possession of the hidden treasure.
In this parable, Jesus uses a simile to teach his disciples what the kingdom of heaven is like.
Jesus describes the kingdom of heaven by telling a parable about a person who sold his possessions to purchase something of great value.
The implied information is that the man was looking for valuable pearls that he could buy.
a trader or wholesale dealer who often obtains merchandise from distant places
A "pearl" is a smooth, hard, shiny, white or light-colored bead formed inside mollusks in the sea and highly prized as a gem or to make into valuable jewelry. Alternate translation: "fine pearls" or "beautiful pearls"
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Jesus describes the kingdom of heaven by telling a parable about fishermen who use a large net to catch fish.
The kingdom is not like the net, but the kingdom draws all kinds of people like a net catches all kinds of fish.
Here "kingdom of heaven" refers to God's rule as king. The phrase "kingdom of heaven" is used only in Matthew. If possible, use "heaven" in your translation. See how you translated this in [Matthew 13:24]
This can be stated in active form. Alternate translation: "like a net that some fishermen cast into the sea"
"was thrown into the sea"
"pulled the net up onto the beach" or "pulled the net ashore"
Sometimes other creatures go into nets, but fishermen usually cast nets to catch fish, so most modern translations read, "the good fish."
Sometimes other creatures go into nets, but fishermen usually cast nets to catch fish, so most modern translations read, "the bad fish."
"did not keep"
Jesus explains the parable about fishermen who use a large net to catch fish.
"will come out" or "will go out" or "will come from heaven"
These nominal adjectives can be stated as adjectives. Alternate translation: "the wicked people from the righteous people"
"The angels will throw the wicked people"
This is a metaphor for the fires of hell. If the term "furnace" is not known, "oven" can be used. See how you translated this in [Matthew 13:42]
"Grinding of teeth" here is a symbolic act, representing extreme sadness and suffering. See how you translated this in [Matthew 8:12]
Jesus describes the kingdom of heaven by telling a parable about a person who manages a household. This is the end of the part of the story about Jesus teaching the crowds about the kingdom of heaven through using parables.
If necessary, both direct quotations can be translated as indirect quotations. Alternate translation: "Jesus asked them if they had understood all this, and they said that they did understand."
Here "kingdom of heaven" refers to God's rule as king. The phrase "kingdom of heaven" is used only in the book of Matthew. If possible, keep "heaven" in your translation. Alternate translation: "has learned the truth about our God in heaven, who is king" or "has submitted himself to God's rule"
Jesus speaks another parable. He compares scribes, who know very well the scriptures that Moses and the prophets wrote, and who also now accept Jesus's teachings, to a house owner who uses both old and new treasures.
A treasure is a very valuable and precious thing or a collection of things. Here it may refer to the place where these things are stored, the "treasury" or "storeroom."
This phrase shifts the story from Jesus's teachings to what happened next. Alternate translation: "Then when" or "After"
This is the beginning of a new part of the story that runs through Matthew 17:27, where Matthew tells of continued opposition to Jesus's ministry and teaching about the kingdom of heaven. Here, the people of Jesus's home town reject him.
"his hometown." This refers to the town of Nazareth, where Jesus grew up.
The pronoun "their" is referring to the people of the region.
"they were amazed"
The people believed that Jesus was just an ordinary man. They use this question to express their amazement that he was so wise and was able to do miracles. Alternate translation: "How can an ordinary man like this be so wise and do such great miracles?" or "It is strange that he is able to speak with such wisdom and do these miracles!"
The crowd uses these questions to express their belief that they know who Jesus is and that he is just an ordinary man. Alternate translation: "He is just the son of a carpenter. We know his mother Mary, and his brothers James, Joseph, Simon, and Judas."
A carpenter is someone who makes things with wood or stone. If "carpenter" is not known, "builder" can be used.
The crowd uses these questions to express their belief that they know who Jesus is and that he is just an ordinary man. Alternate translation: "And all his sisters are with us, too."
The crowd uses this question to show their understanding that Jesus must have gotten his abilities from somewhere. They were probably expressing their doubt that he got his abilities from God. Alternate translation: "He must have gotten his ability to do these things from somewhere!" or "We do not know where he got these abilities!"
This refers to Jesus's wisdom and ability to do miracles.
This can be stated in active form. Alternate translation: "The people of Jesus's hometown took offense at him" or "The people rejected Jesus"
This can be stated in positive form. Alternate translation: "A prophet receives honor everywhere" or "People everywhere honor a prophet"
"his own region" or "his own hometown"
"in his own home"
"Jesus did not do many miracles in his own hometown"
1 About that time, Herod the tetrarch heard the news about Jesus. 2 He said to his servants, "This is John the Baptist; he has risen from the dead. Therefore these powers are at work in him."
3 For Herod had arrested John, bound him, and put him in prison because of Herodias, his brother Philip's wife. 4 For John had said to him, "It is not lawful for you to have her as your wife." 5 Herod would have killed him, but he feared the people, because they regarded him as a prophet.
6 But when Herod's birthday came, the daughter of Herodias danced in the midst and pleased Herod. 7 In response, he promised with an oath to give her whatever she should ask. 8 After being instructed by her mother, she said, "Give me here, on a platter, the head of John the Baptist." 9 The king was grieved by her request, but because of his oath and because of all those at dinner with him, he ordered that it should be done. 10 He sent and beheaded John in the prison. 11 Then his head was brought on a platter and given to the girl and she took it to her mother. 12 Then his disciples came, took up the corpse, and buried it. After this, they went and told Jesus.
13 Now when Jesus heard this, he withdrew from there in a boat to a deserted place. When the crowds heard of it, they followed him on foot from the cities. 14 Then Jesus came before them and saw the large crowd. He had compassion on them and healed their sick. 15 When the evening had come, the disciples came to him and said, "This is a deserted place, and the hour has already passed. Dismiss the crowds, so that they can go into the villages and buy food for themselves."
16 But Jesus said to them, "They have no need to go away. You give them something to eat."
17 They said to him, "We have here only five loaves of bread and two fish."
18 Jesus said, "Bring them to me." 19 Then Jesus ordered the crowd to sit down on the grass. He took the five loaves and the two fish. Looking up to heaven, he blessed and broke the loaves and gave them to the disciples, and the disciples gave them to the crowd. 20 They all ate and were filled. Then they took up what remained of the broken pieces of food—twelve baskets full. 21 Those who ate were about five thousand men, besides women and children.
22 Immediately he made the disciples get into the boat and go before him to the other side, while he sent away the crowds. 23 After he had sent away the crowds, he went up on the mountain by himself to pray. When evening came, he was there alone. 24 But the boat was now a long way from land, being tossed about by the waves, for the wind was blowing against them. 25 In the fourth watch of the night Jesus approached them, walking on the sea. 26 When the disciples saw him walking on the sea, they were troubled and said, "It is a ghost," and they cried out in fear.
27 But Jesus spoke to them right away and said, "Be brave! It is I! Do not be afraid."
28 Peter answered him and said, "Lord, if it is you, command me to come to you on the water."
29 Jesus said, "Come."
So Peter got out from the boat and walked on the water to go to Jesus. 30 But when Peter saw the strong wind, he became afraid. As he began to sink, he cried out and said, "Lord, save me!"
31 Jesus immediately stretched out his hand, took hold of Peter, and said to him, "You of little faith, why did you doubt?"
32 Then when Jesus and Peter went into the boat, the wind ceased blowing. 33 Then the disciples in the boat worshiped Jesus and said, "Truly you are the Son of God."
34 When they had crossed over, they came to land at Gennesaret. 35 When the men in that place recognized Jesus, they sent messages everywhere into the surrounding area, and they brought to him everyone who was sick. 36 They begged him that they might just touch the edge of his garment, and as many as touched it were healed.
Verses 1 and 2 continue the account from chapter 13. Verses 3-12 stop the account and speak of things that happened earlier, possibly soon after Satan tempted Jesus
Many sentences in this chapter tell that a person had something happen to him without saying who caused that something to happen. For example, the writer does not tell who brought John's head to Herodias's daughter
These verses explain Herod's reaction when he heard about Jesus. This event happens some time after the events that follow in the narrative.
"In those days" or "While Jesus was ministering in Galilee"
"heard reports about Jesus" or "heard about the fame of Jesus"
"Herod said"
The words "the dead" speak of all dead people together in the underworld. To rise from the dead speaks of coming alive again.
Some Jews at that time believed if a person came back from the dead he would have powers to do mighty things.
Matthew recounts the story of John the Baptist's death in order to show why Herod reacted the way he did when he heard about Jesus.
Here the author begins to tell about how Herod had executed John the Baptist. These events occur some time before the event in the previous verses.
It says that Herod did these things although he actually ordered others to do them for him. Alternate translation: "Herod ordered his soldiers to arrest and bind John the Baptist and put him in prison"
Philip was Herod's brother. Herod had taken Philip's wife to be his own wife.
If needed, you can present the events of 14:3-4 in the order that they happened, as in the UDB.
This can be expressed as an indirect quote, if needed. Alternate translation: "For John had said to Herod that it was not lawful for Herod to have Herodias as his wife."
"For John had kept saying to Herod"
Philip was still alive when Herod married Herodias.
"wanted to kill John"
"Herod feared"
"they regarded John"
You can make explicit the implicit information. Alternate translation: "in the midst of the guests attending the birthday celebration"
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This can be stated in active form. Alternate translation: "After her mother instructed her"
"coached" or "told"
"the daughter of Herodias said to Herod"
a very large plate
The abstract noun "request" can be stated as a verb. Alternate translation: "The king was grieved because she had asked him to kill John"
"King Herod"
sad and upset, as when a friend or family member dies
This can be stated in active form. Alternate translation: "he ordered his men to do what she said"
This concludes the account of how Herod executed John the Baptist.
This can be stated in active form. Alternate translation: "someone brought his head on a platter and gave it to the girl"
a very large plate
Use the word for a young, unmarried girl.
"the disciples of John"
"the dead body"
The full meaning of this statement can be made explicit. Alternate translation: "the disciples of John went and told Jesus what had happened to John the Baptist"
This word is used here to mark a change in the main story. Here Matthew returns to telling about Jesus.
"heard what happened to John" or "heard the news about John"
"he left" or "he went away"
"from that place"
"When the crowds heard where Jesus had gone" or "When the crowds heard that he had left"
"the crowds of people" or "the huge group of people" or "the people"
This means that the people in the crowd were walking.
"When Jesus came ashore, he saw a large crowd"
This begins the account of Jesus feeding five thousand people with only five small loaves of bread and two small fish.
"Jesus's disciples came to him"
Possible meanings of the words "the hour" are 1) they refer to the time for teaching. Alternate translation: "there is no more time for you to teach" Or 2) they refer to the day. Alternate translation: "the day is already over."
"The people in the crowd have no need"
The word "You" is plural, referring to the disciples.
"The disciples said to Jesus"
Loaves of bread are lumps of dough that have been shaped and baked.
"Bring the loaves and fish to me"
This concludes the account of Jesus feeding five thousand people.
"lie down." Use the verb for the position people in your culture usually are in when they eat.
"He held in his hands." He did not steal them.
"tore the loaves"
"loaves of bread" or "whole breads"
Possible meanings are 1) "While looking up" or 2) "After looking up"
This can be translated in active form. Alternate translation: "until they were full" or "until they were no longer hungry"
"the disciples gathered up" or "some people gathered up"
"12 baskets full"
"Those who ate the bread and the fish"
"5,000 men"
The following verses describe events that happened right after Jesus fed the five thousand people.
"As soon as Jesus had finished feeding all the people, he"
"Late in the evening" or "When it became dark"
"and the disciples could not control the boat because of the large waves"
The fourth watch is between 3 a.m. and sunrise. Alternate translation: "Just before dawn"
"walking on top of the water"
"they were very afraid"
a spirit that has left the body of a person who has died
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"Peter answered Jesus"
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Here "saw the strong wind" means he became aware of the wind. Alternate translation: "when Peter saw that the wind was tossing the waves back and forth" or "when he realized how strong the wind was"
"You who have such little faith, why." Jesus addressed Peter this way because Peter became afraid. It can also be translated as an exclamation. Alternate translation: "You have so little faith! Why"
Jesus uses a question to tell Peter than he should not have doubted. You can make explicit what Peter should not have doubted. Alternate translation: "you should not have doubted that I could keep you from sinking."
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This is an important title for Jesus that describes his relationship to God.
Matthew describes in 14:34-36 what happened after Jesus walked on the water. He summarizes how the people were responding to Jesus's ministry.
"When Jesus and his disciples had crossed over the lake"
This is a small town on the northwest shore of the Sea of Galilee.
"the men of that area sent messages"
"The sick people begged him"
"his robe" or "what he was wearing"
This can be stated in active form. Alternate translation: "became well"
1 Then some Pharisees and scribes came to Jesus from Jerusalem. They said, 2 "Why do your disciples violate the traditions of the elders? For they do not wash their hands when they eat bread."
3 He answered and said to them, "Then why do you violate the commandment of God for the sake of your traditions? 4 For God said, 'Honor your father and your mother,' and 'He who speaks evil of his father or mother will surely die.' 5 But you say, 'Whoever says to his father or mother, "Whatever help you would have received from me is now a gift given to God," 6 that person does not need to honor his father.' In this way you have made void the word of God [1] for the sake of your traditions. 7 You hypocrites! Well did Isaiah prophesy about you when he said,
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    8 'This people honors me with their lips,
        but their heart is far from me.
    9 They worship me in vain
        because they teach as their doctrines the commandments of people.'"
10 Then he called the crowd to himself and said to them, "Listen and understand— 11 Nothing that enters into the mouth defiles a person. Instead, what comes out of the mouth, this is what defiles a person."
12 Then the disciples came and said to Jesus, "Do you know that the Pharisees were offended when they heard this statement?"
13 Jesus answered and said, "Every plant that my heavenly Father has not planted will be rooted up. 14 Let them alone, they are blind guides. If a blind person guides another blind person, both will fall into a pit."
15 Peter responded and said to Jesus, "Explain this parable to us."
16 Jesus said, "Are you also still without understanding? 17 Do you not understand that whatever goes into the mouth passes into the stomach and then goes out into the latrine? 18 But the things that come out of the mouth come from the heart. They are the things that defile a person. 19 For from the heart proceed evil thoughts, murder, adultery, sexual immorality, theft, false witness, and slander. 20 These are the things that defile a person. But to eat with unwashed hands does not defile a person."
21 Then Jesus went away from there and withdrew toward the regions of the cities of Tyre and Sidon. 22 Behold, a Canaanite woman came out from that region. She shouted out and said, "Have mercy on me, Lord, Son of David! My daughter is severely demon-possessed."
23 But Jesus answered her not a word. His disciples came and begged him, saying, "Send her away, for she is shouting after us."
24 But Jesus answered and said, "I was not sent to anyone except to the lost sheep of the house of Israel."
25 But she came and bowed down before him, saying, "Lord, help me."
26 He answered and said, "It is not proper to take the children's bread and throw it to the little dogs."
27 She said, "Yes, Lord, but even the little dogs eat some of the crumbs that fall from their masters' tables."
28 Then Jesus answered and said to her, "Woman, great is your faith; let it be done for you just as you wish." Her daughter was healed from that hour.
29 Jesus left that place and went near to the Sea of Galilee. Then he went up a hill and sat there. 30 Large crowds came to him. They brought with them lame, blind, mute, and crippled people, and many others who were sick. They presented them at Jesus' feet, and he healed them. 31 So the crowd marveled when they saw the mute persons speak, the crippled made well, the lame walking, and the blind seeing. They glorified the God of Israel.
32 Jesus called his disciples to him and said, "I have compassion on the crowd because they have stayed with me for three days already and have nothing to eat. I do not want to send them away without eating, or they may faint on the way."
33 The disciples said to him, "Where can we get enough loaves of bread in such a deserted place to satisfy so large a crowd?"
34 Jesus said to them, "How many loaves do you have?"
They said, "Seven, and a few small fish." 35 Then Jesus commanded the crowd to sit down on the ground. 36 He took the seven loaves and the fish, and after giving thanks, he broke the loaves and gave them to the disciples. The disciples gave them to the crowd. 37 The people all ate and were satisfied. Then they gathered up seven baskets full of the broken pieces that were left over. 38 Those who ate were four thousand men, besides women and children. 39 Then Jesus sent the crowds away and got into the boat and went into the region of Magadan.
Some translations set poetry farther to the right than the rest of the text to show that it is poetry. The ULB does this with the poetry in 15:8-9, which is from the Old Testament.
The "traditions of the elders" were oral laws that the Jewish religious leaders developed because they wanted to make sure that everyone obeyed the law of Moses. However, they often worked harder to obey these rules than to obey the law of Moses itself. Jesus rebuked the religious leaders for this, and they became angry as a result. (See: lawofmoses)
The Jews of Jesus's time thought that only Jews could please God by the way they lived. Jesus healed a Canaanite Gentile woman's daughter to show his followers that he would accept both Jews and Gentiles as his people.
The Bible often speaks of people as if they were sheep because sheep need someone to take care of them. This is because they do not see well and they often go to where other animals can kill them easily.
The scene shifts to events that occur some time after events of the previous chapter. Here Jesus responds to the criticisms of the Pharisees.
The Pharisees and scribes use this question to criticize Jesus and his disciples. Alternate translation: "Your disciples do not respect the rules that our ancestors have given us."
This is not the same as the law of Moses. This refers to later teachings and interpretations of the law given by religious leaders after Moses.
This washing is not only to clean hands. This refers to a ceremonial washing according to the tradition of the elders. Alternate translation: "they do not wash their hands properly"
The word "bread" here is a synecdoche for any kind of food, and the word "when" refers to what people generally do before eating meals. Alternate translation: "before they eat"
Jesus answers with a question to criticize what the religious leaders do. Alternate translation: "And I see that you refuse to obey God's commands just so that you can follow what your ancestors taught you!"
Jesus quotes twice from Exodus to show how God expects people to treat their parents.
Jesus continues to respond to the Pharisees.
"The people should execute anyone who speaks evil of his father or mother"
Here "you" is plural and refers to the Pharisees and scribes.
Jesus continues to rebuke the Pharisees.
The words beginning with "But you say"
It is implied that "his father" means "his parents." This means the religious leaders taught that a person does not need to show respect to his parents by taking care of them.
Here "the word of God" refers specifically to God's commands. Alternate translation: "you have treated the word of God as if it were invalid" or "you have ignored God's commands"
"because you want to follow your traditions"
Here Jesus quotes the prophet Isaiah to rebuke the Pharisees and scribes.
Jesus concludes his response to the Pharisees and scribes.
"Isaiah told the truth in this prophecy about you"
It is implied that Isaiah is speaking what God told him. Alternate translation: "when he told what God said"
Jesus continues to quote the prophet Isaiah to rebuke the Pharisees and scribes.
Here "lips" refers to speaking. Alternate translation: "These people say all the right things to me"
All occurrences of this word refer to God.
Here "heart" refers to a person's thoughts or emotions. This phrase is a way of saying the people are not truly devoted to God. Alternate translation: "but they do not really love me"
"Their worship means nothing to me" or "They only pretend to worship me"
"the rules that people make up"
Jesus begins to teach the crowd and his disciples about what defiles a person and why the Pharisees and scribes were wrong to criticize him.
Jesus is contrasting what a person eats to what a person says. Jesus means that God is concerned with what a person says rather than what a person eats.
This can be stated in active form. Alternate translation: "this statement made the Pharisees angry" or "this statement offended the Pharisees"
This is a metaphor. Jesus means that the Pharisees do not actually belong to God, so God will remove them.
This is an important title for God that describes the relationship between God and Jesus.
This can be stated in active form. Alternate translation: "my Father will uproot" or "he will take out of the ground" or "he will remove"
The word "them" refers to the Pharisees.
Jesus uses another metaphor to describe the Pharisees. Jesus means that the Pharisees do not understand God's commands or how to please him. Therefore, they cannot teach others how to please God.
Peter wants Jesus to explain the parable that Jesus told in Matthew 15:13-14.
"to us disciples"
Jesus explains the parable that he told in Matthew 15:13-14.
Jesus uses a question to rebuke the disciples for not understanding the parable. Also, the word "you" is emphasized. Jesus cannot believe his own disciples do not understand. Alternate translation: "I am disappointed that you, my disciples, still do not understand what I teach!"
Jesus uses a question to rebuke the disciples for not understanding the parable. Alternate translation: "Surely you understand ... into the latrine."
"goes into the stomach"
This a polite term for the place where people bury body waste.
Jesus continues to explain the parable that he told in Matthew 15:13-14.
This refers to what a person says. Alternate translation: "words that a person says"
Here "heart" refers to a person's mind or innermost being. Alternate translation: "from inside the person" or "from a person's mind"
the act of killing innocent people
This refers to eating without first ceremonially washing one's hands according to the traditions of the elders. Alternate translation: "eating without first washing one's hands"
This begins an account of Jesus healing the daughter of a Canaanite woman.
It is implied that the disciples went with Jesus. Alternate translation: "Jesus and his disciples went away"
The word "behold" alerts us to a new person in the story. Your language may have a way of doing this. Alternate translation: "There was a Canaanite woman who came"
"a woman who was from that region and who belonged to the group of people called Canaanites came." The country of Canaan no longer existed by this time. She was a part of a people group that lived near the cities of Tyre and Sidon.
This phrase implies that she is requesting that Jesus heal her daughter. Alternate translation: "Have mercy and heal my daughter"
Jesus was not David's literal son, so this may be translated as "Descendant of David." However, "Son of David" is also a title for the Messiah, and the woman may have been calling Jesus by this title.
This can be stated in active form. Alternate translation: "A demon is controlling my daughter terribly" or "A demon is tormenting my daughter severely"
Here "word" refers to what a person says. Alternate translation: "said nothing to her"
This double negative emphasizes that the lost sheep are the only ones to whom Jesus was sent. Alternate translation: "I was sent only to the lost sheep ... Israel"
This can be stated in active form. Alternate translation: "God did not send me to anyone"
This is a metaphor comparing the entire nation of Israel to sheep who have gone away from their shepherd. See how you translated this in [Matthew 10:6]
"the Canaanite woman came"
This shows that the woman humbled herself before Jesus.
Jesus responds to the woman with a proverb. The basic meaning is that it is not right to take what is supposed to belong to Jews and give it to non-Jews.
Here "bread" refers to food in general. Alternate translation: "the children's food"
The Jews considered dogs to be unclean animals. Here they are used as an image for non-Jews.
The woman responds by using the same imagery as Jesus used in the proverb he just spoke. She means non-Jews should be able to have a small amount of the good things Jews are throwing away.
Use words here for dogs of any size that people keep as pets. See how you translated this in Matthew 15:26.
This can be stated in active form. Alternate translation: "I will do"
This can be stated in active form. Alternate translation: "Jesus healed her daughter" or "Her daughter became well"
This is an idiom. Alternate translation: "at exactly the same time" or "immediately"
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"those who could not walk, those who could not see, those who could not talk, and those whose arms or legs did not function"
Apparently some of these sick or crippled people were unable to stand up, so when their friends brought them to Jesus, they placed them on the ground in front of him. Alternate translation: "The crowds placed the sick people on the ground in front of Jesus"
This can be stated in active form. Alternate translation: "the crippled become well"
These nominal adjectives can be stated as adjectives. Alternate translation: "the crippled persons ... the lame persons ... the blind persons"
This begins the account of Jesus feeding four thousand people with seven loaves of bread and a few small fish.
"without eating because they might faint on the way"
The disciples use a question to state that there is nowhere to get food for the crowd. Alternate translation: "There is nowhere nearby that we can get enough bread for such a large crowd."
The understood information can be made clear. Alternate translation: "We have seven loaves of bread, and we also have a few small fish"
Use your language's word for how people customarily eat when there is no table, whether sitting or lying down.
"Jesus held the seven loaves and the fish in his hands"
"he tore the loaves"
"gave the bread and the fish"
"the disciples gathered" or "some people gathered"
"The people who ate"
"4,000 men"
"the area"
This region is sometimes called "Magdala."
1 The Pharisees and Sadducees came and tested him by asking him to show them a sign from the sky. 2 But he answered and said to them, "When it is evening, you say, 'It will be fair weather, for the sky is red.' 3 When it is morning, you say, 'It will be foul weather, for the sky is red and overcast.' You know how to interpret the appearance of the sky, but you cannot interpret the signs of the times. 4 An evil and adulterous generation seeks for a sign, but no sign will be given to it except the sign of Jonah." Then Jesus left them and went away.
5 When the disciples reached the other side, they had forgotten to take bread. 6 Jesus said to them, "Watch out and beware of the yeast of the Pharisees and Sadducees."
7 The disciples reasoned among themselves and said, "It is because we took no bread."
8 Jesus was aware of this and said, "You of little faith, why do you reason among yourselves and say that it is because you have taken no bread? 9 Do you not understand? Do you not remember the five loaves for the five thousand, and how many baskets you gathered up? 10 Or the seven loaves for the four thousand, and how many baskets you took up? 11 How is it that you do not understand that I was not speaking to you about bread? Watch out and beware of the yeast of the Pharisees and Sadducees." 12 Then they understood that he was not telling them to beware of yeast in bread, but to beware of the teaching of the Pharisees and Sadducees.
13 Now when Jesus came to the regions near Caesarea Philippi, he asked his disciples, saying, "Who do people say that the Son of Man is?"
14 They said, "Some say John the Baptist; some, Elijah; and others, Jeremiah, or one of the prophets."
15 He said to them, "But who do you say that I am?"
16 Answering, Simon Peter said, "You are the Christ, the Son of the living God."
17 Jesus answered and said to him, "Blessed are you, Simon son of Jonah, for flesh and blood have not revealed this to you, but my Father who is in heaven. 18 I also say to you that you are Peter, and upon this rock I will build my church. The gates of Hades will not prevail against it. 19 I will give to you the keys of the kingdom of heaven. Whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven." 20 Then Jesus commanded the disciples not to tell anyone that he was the Christ.
21 From that time Jesus started to tell his disciples that he must go to Jerusalem, suffer many things at the hand of the elders and chief priests and scribes, be killed, and be raised back to life on the third day.
22 Then Peter took him aside and rebuked him, saying, "May this be far from you, Lord! May this never happen to you!"
23 But Jesus turned and said to Peter, "Get behind me, Satan! You are a stumbling block to me, for you do not think about the things of God, but about the things of people." 24 Then Jesus said to his disciples, "If anyone wants to follow me, he must deny himself, take up his cross, and follow me. 25 For whoever wants to save his life will lose it, and whoever loses his life for my sake will find it. 26 For what does it profit a person if he gains the whole world but forfeits his life? What can a person give in exchange for his life? 27 For the Son of Man will come in the glory of his Father with his angels. Then he will reward every person according to his deeds. 28 Truly I say to you, there are some of you standing here who will not taste death until they see the Son of Man coming in his kingdom."
Jesus spoke of the way people thought about God as if it were bread, and he spoke of what people taught about God as if it were the yeast that makes bread dough become larger and the baked bread taste good. He did not want his followers to listen to what the Pharisees and Sadducees taught. This was because if they did listen, they would not understand who God is and how he wants his people to live.
Jesus told his people to obey his commands. He did this by telling them to "follow" him. It is as if he were walking on a path and they were walking after him.
Matthew continues his account from chapter 15 in verses 1-20. The account stops in verse 21 so Matthew can tell the reader that Jesus told his disciples again and again that people would kill him after he arrived in Jerusalem. Then the account continues in verses 22-27 with what happened the first time Jesus told the disciples that he would die.
A paradox is a true statement that appears to describe something impossible. Jesus uses a paradox when he says, "Whoever wants to save his life will lose it, and whoever loses his life for my sake will find it" (Matthew 16:25).
This begins an encounter between Jesus and the Pharisees and Sadducees.
Here "tested" is used in a negative sense. Alternate translation: "challenged him" or "wanted to trap him"
The situation can be stated more clearly. Alternate translation: "If the sky is red in the evening" or "If the sky is red when the sun is setting"
"When the sun is setting"
This means clear, calm, and pleasant weather.
As the sun is setting, Jews knew that if the color of the sky changes to red, it is a sign the next day will be clear and calm.
Jesus continues his response to the Pharisees and Sadducees.
The situation can be stated more clearly. Alternate translation: "If the sky is red in the morning" or "If the sky is red when the sun is rising"
"cloudy, stormy weather"
"red and cloudy"
"You know how to look at the sky and understand what kind of weather you will have"
"but you do not know how to look at what is happening right now and understand what it means"
Jesus is speaking to his present generation. Alternate translation: "You are an evil and adulterous generation who demands signs from me ... given to you" See how you translated this in [Matthew 12:39]
Here "adulterous" is a metaphor for people who are not faithful to God. See how you translated this in [Matthew 12:39]
This double negative emphasizes that the sign of Jonah is the only sign that will be given. Alternate translation: "The only sign that will be given to it is the sign of Jonah"
This can be stated in active form. Alternate translation: "God will not give it a sign"
"what happened to Jonah" or "the miracle that God did for Jonah." See how you translated this in Matthew 12:39.
Here the scene shifts to a later time. Jesus uses an opportunity to warn his disciples about the Pharisees and Sadducees.
You can make clear the understood information. Alternate translation: "the other side of the lake" or "the other side of the Sea of Galilee"
Here "yeast" is a metaphor that refers to evil ideas and wrong teaching. Translate as "yeast" here and do not explain its meaning in your translation. This meaning will be made clear in 16:12.
"discussed this with each other" or "thought about this"
"You who have such little faith." Jesus addresses his disciples this way because their concern about not bringing bread shows they have little faith in Jesus to provide for them. See how you translated this in Matthew 6:30.
Jesus uses a question to rebuke his disciples for not understanding what he just said. Alternate translation: "I am disappointed that you think it was because you forgot to bring bread that I talked about the yeast of the Pharisees and Sadducees."
Jesus continues to warn his disciples about the Pharisees and Sadducees.
Jesus use questions to rebuke the disciples. Alternate translation: "Surely you understand and remember ... you gathered up!" or "You should understand. You should remember ... you gathered up."
"5,000"
"4,000"
"Do you also not remember the seven loaves ... you took up?" Jesus uses a question to rebuke his disciples. Alternate translation: "Surely you also remember the seven loaves ... you took up!"
Jesus continues to warn his disciples about the Pharisees and Sadducees.
Jesus uses this question to rebuke the disciples. Alternate translation: "You should have understood that I was not really speaking about bread."
Here "yeast" represents evil ideas and wrong teaching. Translate as "yeast" and do not explain the meaning in your translation. In 16:12 the disciples will understand the meaning.
These refer to the disciples.
Here the scene shifts to a later time. Jesus asks his disciples if they understand who he is.
This word is used here to mark a new part of the story.
Jesus is referring to himself.
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This is an important title for Jesus that shows his relationship to God.
Here "living" contrasts the God of Israel to all the false gods and idols that people worshiped. Only the God of Israel is alive and has power to act.
Here "flesh and blood" refers to a human being. Alternate translation: "a human did not reveal"
Here "this" refers to Peter's statement that Jesus is the Christ and the Son of the Living God.
The understood information can be made clear. Alternate translation: "but it was my Father in heaven who revealed this to you"
This is an important title for God that describes the relationship between God and Jesus.
This adds emphasis to what Jesus says next.
The name Peter means "rock."
Here "build my church" is a metaphor for uniting the people who believe in Jesus into a community. Possible meanings are 1) "this rock" represents Peter, or 2) "this rock" represents the truth that Peter had just said in [Matthew 16:16]
Here "Hades" is spoken of as if it were a city surrounded by walls with gates that keep dead people in and other people out. Here "Hades" represents death, and its "gates" represent its power. Possible meanings are 1) "the powers of death will not overcome my church" or 2) "my church will break down the power of death the way an army breaks into a city."
Here "you" is singular and refers to Peter.
Keys are objects that are used to lock or unlock doors. Here they represent authority.
This refers to God's rule as king. The phrase "kingdom of heaven" is used only in the book of Matthew. If possible, use "heaven" in your translation.
Here "bind" is a metaphor meaning to forbid something, and "loose" is a metaphor meaning to allow something. Also, "in heaven" is a metonym that represents God himself. Alternate translation: "God in heaven will approve whenever you forbid or allow something on earth"
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Jesus tells his disciples for the first time that he will die soon.
Here "hand" represents power. Alternate translation: "suffer many things because of the elders ... scribes"
Here to raise back to life is an idiom for causing someone who has died to become alive again. This can be stated in active form. The elders and chief priests would accuse Jesus so that others would kill him. Alternate translation: "scribes. People will then kill him, and on the third day God will make him become alive again"
"Third" is the ordinal form of "three."
Jesus tells them for the first time that he will die soon
"Peter spoke to Jesus when no one else could hear them"
This is an idiom that means "may this never happen." Alternate translation: "No" or "Never" or "May God forbid this"
Jesus means that Peter is acting like Satan because Peter is trying to prevent Jesus from accomplishing what God sent him to do. Alternate translation: "Get behind me, because you are acting like Satan! You are a stumbling block to me" or "Get behind me, Satan! I call you Satan because you are a stumbling block to me"
"Get away from me"
"you do not think about what God thinks is important; instead, you only thing about the things that people think are important"
Following Jesus here represents being one of his disciples. Alternate translation: "to be my disciple" or "to be one of my disciples"
"must not give in to his own desires" or "must forsake his own desires"
"carry his cross, and follow me." The cross represents suffering and death. Taking up the cross represents being willing to suffer and die. Alternate translation: "and obey me even to the point of suffering and dying" or "and he must obey me even to the point of suffering and dying"
Following Jesus here represents obeying him. Alternate translation: "and obey me"
"For anyone who wants"
This does not mean the person must necessarily die. It is a metaphor that means the person will consider obeying Jesus as being more important than his own life.
"because he trusts me" or "on my account" or "because of me"
This metaphor means the person will experience spiritual life with God. Alternate translation: "will find true life"
Jesus uses a question to teach his disciples. Alternate translation: "It does not profit a person ... his life."
The words "the whole world" are an exaggeration for great riches. Alternate translation: "if he gains everything he desires"
"but he loses his life"
Jesus uses a question to teach his disciples. Alternate translation: "There is nothing that a person can give to regain his life."
Here Jesus refers to himself in the third person. Alternate translation: "I, the Son of man ... my Father ... Then I"
"will come, having the same glory as his Father." This can be stated in first person. Alternate translation: "will come, having the same glory as my Father"
Possible meanings are 1) Alternate translation: "with his Father's angels" or "with my Father's angels" or 2) Alternate translation: "with the Son of Man's angels" or "with my angels." You do not have to specify in your translations to whom the angels belong. Alternate translation: "and the angels will be with him" or "and the angels will be with me"
This is an important title for God that describes the relationship between God and the Son of Man, Jesus.
"according to what that person has done"
"I tell you the truth." This phrase adds emphasis to what Jesus says next.
All occurrences of this word are plural and refer to the disciples.
Here "taste" means to experience. Alternate translation: "will not experience death" or" will not die"
Here "his kingdom" represents him being King. Alternate translation: "until they see the Son of Man coming as King" or "until they see the evidence that the Son of Man is King"
1 Six days later Jesus took with him Peter, James, and John his brother, and brought them up a high mountain by themselves. 2 He was transfigured before them. His face shone like the sun, and his garments became as brilliant as the light. 3 Behold, there appeared to them Moses and Elijah talking with him. 4 Peter answered and said to Jesus, "Lord, it is good for us to be here. If you desire, I will make here three shelters—one for you, and one for Moses, and one for Elijah."
5 While he was still speaking, behold, a bright cloud overshadowed them, and behold, there was a voice out of the cloud, saying, "This is my beloved Son, in whom I am well pleased. Listen to him."
6 When the disciples heard it, they fell facedown and were very afraid. 7 Then Jesus came and touched them and said, "Get up and do not be afraid." 8 Then they looked up but saw no one except Jesus only.
9 As they were coming down the mountain, Jesus commanded them, saying, "Report this vision to no one until the Son of Man has risen from the dead."
10 His disciples asked him, saying, "Why then do the scribes say that Elijah must come first?"
11 Jesus answered and said, "Elijah will indeed come and restore all things. 12 But I tell you, Elijah has already come, but they did not recognize him. Instead, they did whatever they wanted to him. In the same way, the Son of Man will also suffer at their hands." 13 Then the disciples understood that he was speaking to them about John the Baptist.
14 When they had come to the crowd, a man came to him, knelt before him, and said, 15 "Lord, have mercy on my son, for he is epileptic and suffers severely. For he often falls into the fire or the water. 16 I brought him to your disciples, but they could not cure him."
17 Jesus answered and said, "Unbelieving and perverse generation, how long will I have to stay with you? How long must I bear with you? Bring him here to me." 18 Jesus rebuked the demon, and it came out of him, and the boy was healed from that hour.
19 Then the disciples came to Jesus privately and said, "Why could we not cast it out?"
20 Jesus said to them, "Because of your small faith. For I truly say to you, if you have faith even as small as a grain of mustard seed, you can say to this mountain, 'Move from here to there,' and it will move, and nothing will be impossible for you." 21[1]
22 While they stayed in Galilee, Jesus said to his disciples, "The Son of Man will be given over into the hands of people, 23 and they will kill him, and the third day he will be raised up." The disciples were deeply grieved.
24 When they had come to Capernaum, the men who collected the two-drachma tax came to Peter and said, "Does not your teacher pay the two-drachma tax?"
25 He said, "Yes."
When Peter came into the house, Jesus spoke to him first and said, "What do you think, Simon? From whom do the kings of the earth collect tolls or taxes? From their sons or from others?"
26 "From others," Peter answered.
"Then the sons are free," Jesus said. 27 But so that we do not cause the tax collectors to stumble, go to the sea, throw in a hook, and draw in the fish that comes up first. When you have opened its mouth, you will find a shekel. Take it and give it to the tax collectors for me and you."
The Old Testament prophet Malachi lived many years before Jesus was born. Malachi had said that before the Messiah came a prophet named Elijah would return. Jesus explained that Malachi had been talking about John the Baptist. Jesus said this because John the Baptist had done what Malachi had said that Elijah would do. (See: prophet and christ)
Scripture often speaks of God's glory as a great, brilliant light. When people see this light, they are afraid. Matthew says in this chapter that Jesus's body shone with this glorious light so that his followers could see that Jesus truly was God's Son. At the same time, God told them that Jesus was his Son. (See: glory and fear)
This begins the account of Jesus's transfiguration.
"Peter, James, and James's brother John"
When they looked at him, his appearance was different from what it had been.
This can be stated in active form. Alternate translation: "His appearance had changed" or "He appeared very different"
"in front of them" or "so they could clearly him"
These are similes that emphasize how bright Jesus's appearance became.
"what he was wearing"
This word alerts us to pay attention to the surprising information that follows.
This refers to Peter, James, and John.
"with Jesus"
"said." Peter is not responding to a question.
It is not clear whether "us" refers only to Peter, James, and John, or if it refers to everyone there, including Jesus, Elijah, and Moses. If you can translate so that both options are possible, do so.
This alerts the reader to pay attention to the surprising information that follows.
"came over them"
Here "voice" refers to God speaking. Alternate translation: "God spoke to them from out of the cloud"
"the disciples heard God speak"
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This double negative emphasizes that Jesus was the only thing that they saw. Alternate translation: "they ... saw only Jesus"
The following events happen immediately after the three disciples witness Jesus's transfiguration.
"As Jesus and the disciples"
Jesus is speaking about himself.
The disciples are referring to the belief that Elijah will come back to life and return to the people of Israel before the Messiah comes.
"put things in order" or "get the people ready to receive the Messiah"
This adds emphasis to what Jesus says next.
All occurrences of these words may mean either 1) the Jewish leaders or 2) all the Jewish people.
Here "hands" refers to power. Alternate translation: "they will make the Son of Man suffer"
Jesus is referring to himself. Alternate translation: "I, the Son of Man, will"
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This begins an account of Jesus healing a boy who had an evil spirit. These events happen immediately after Jesus and his disciples descend from the mountain.
It is implied that the man wants Jesus to heal his son. Alternate translation: "have mercy on my son and heal him"
This means that he sometimes had seizures. He would become unconscious and move uncontrollably. Alternate translation: "has seizures"
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"This generation does not believe in God and loves to do evil rather than good. How"
These questions show Jesus is unhappy with the people. Alternate translation: "I am tired of being with you! I am tired of your unbelief and corruption!"
This can be stated in active form. Alternate translation: "the boy became well"
This is an idiom. Alternate translation: "immediately" or "at that moment"
Here "we" refers to the disciples and does not include Jesus.
"Why could we not make the demon come out of the boy?"
"I tell you the truth." This adds emphasis to what Jesus says next.
Jesus compares the size of a mustard seed to the amount of faith needed to do a miracle. A mustard seed is very small, but it grows into a large plant. Jesus means it only takes a small amount of faith to do a great miracle.
This can be stated in a positive form. Alternate translation: "you will be able to do anything"
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Here the scene shifts momentarily, and Jesus foretells his death and resurrection a second time.
"Jesus and his disciples stayed"
This can be stated in active form. Alternate translation: "Someone will deliver the Son of Man"
The word "hands" here is a metonym for the power that people use hands to exercise. Alternate translation: "taken and put under the power of people" or "taken and given to people who will control him"
Jesus is referring to himself in the third person.
Here "hands" refers to power or control. Alternate translation: "to the control of the people" or "to the people"
Jesus is referring to himself in the third person.
"Third" is the ordinal form of "three."
Here to raise up is an idiom for causing someone who has died to become alive again. This can be stated in active form. Alternate translation: "God will raise him up" or "God will cause him to become alive again"
very sad and upset, as when a friend or family member dies. See how you translated "grieved" in Matthew 14:9.
Here the scene shifts again to a later time when Jesus teaches Peter about paying the temple tax.
"When Jesus and his disciples"
This was a tax that Jewish men paid to support the temple in Jerusalem. Alternate translation: "the temple tax"
"the place where Jesus was staying"
Jesus asks these questions to teach Simon, not to gain information for himself. Alternate translation: ""Listen, Simon. When kings collect taxes, they collect it from people who are not members of their own family. Do you agree that this is true?"
Possible meanings are that this word 1) is a synecdoche that refers to any members of the kings' family or 2) is a metaphor for the people of the kings' own country. Alternate translation: "their own family" or "the people of their own country"
This is the end of the part of the story that began in Matthew 13:54, where Matthew tells of continued opposition to Jesus's ministry and teaching about the kingdom of heaven.
Jesus continues to teach Peter about paying the temple tax.
If you translated Jesus's questions as statements in [Matthew 17:25]
"From people who are not members of their own family." See how you translated these words in Matthew 17:25.
Possible meanings are that this word 1) is a synecdoche that refers to any members of the kings' family or 2) is a metaphor for the people of the kings' own country. See how you translated these words in [Matthew 17:25]
Causing people to stumble is a metaphor for offending them. Possible meanings are 1) Jesus was concerned that the tax collectors would think he had done something very wrong. Alternate translation: "so that we do not cause the tax collectors to think that we do something that is very bad" or 2) Jesus was concerned that the tax collectors might think that he was a sinner and so could not be the Messiah. Alternate translation: "so that we do not cause the tax collectors to reject me"
Fishermen tied hooks to the end of a line, then threw it in the water to catch fish.
"the fish's mouth"
a silver coin worth four days' wages
"Take the shekel"
Here "you" is singular and refers to Peter. Each man had to pay a half shekel tax. So one shekel would be enough for Jesus and Peter to pay their taxes.
1 At that time the disciples came to Jesus and said, "Who is greatest in the kingdom of heaven?"
2 Jesus called to himself a little child, set him among them, 3 and said, "Truly I say to you, unless you turn and become like little children, you will in no way enter the kingdom of heaven. 4 Therefore, whoever humbles himself like this little child is the greatest in the kingdom of heaven. 5 Whoever welcomes a little child like this in my name receives me. 6 But whoever causes one of these little ones who believes in me to stumble, it would be better for him that a large millstone should be hung about his neck, and that he should be sunk into the depths of the sea.
7 "Woe to the world because of stumbling blocks! For it is necessary that those stumbling blocks come, but woe to the person through whom those stumbling blocks come! 8 If your hand or your foot causes you to stumble, cut it off and throw it away from you. It is better for you to enter into life maimed or lame than to be thrown into the eternal fire having two hands or two feet. 9 If your eye causes you to stumble, pluck it out and throw it away from you. It is better for you to enter into life with one eye than to be thrown into the fiery hell having both eyes. 10 See that you do not despise any of these little ones. For I say to you that in heaven their angels always look on the face of my Father who is in heaven. 11[1]12 What do you think? If anyone has a hundred sheep, and one of them goes astray, does he not leave the ninety-nine on the hillside and go off seeking the one that went astray? 13 If he finds it, truly I say to you, he rejoices over it more than over the ninety-nine that did not go astray. 14 In the same way, it is not the will of your Father in heaven that one of these little ones should perish.
15 "If your brother sins against you, go and rebuke him, between you and him alone. If he listens to you, you will have gained your brother. 16 But if he does not listen to you, take one or two others along with you so that by the mouth of two or three witnesses every word might be confirmed. 17 And if he refuses to listen to them, tell the matter to the church. If he also refuses to listen to the church, let him be to you as a pagan and a tax collector. 18 I tell you truly, whatever things you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven. 19 Again I tell you truly, if two of you agree on earth about anything they ask, it will be done for them by my Father who is in heaven. 20 For where two or three are gathered together in my name, there I am in their midst."
21 Then Peter came and said to Jesus, "Lord, how often will my brother sin against me and I forgive him? Until seven times?"
22 Jesus said to him, "I do not tell you seven times, but until seventy times seven. 23 Therefore the kingdom of heaven is similar to a certain king who wanted to settle accounts with his servants. 24 As he began the settling, one servant was brought to him who owed him ten thousand talents. 25 But since he did not have the means to repay, his master commanded him to be sold, together with his wife and children and everything that he had, and payment to be made. 26 So the servant fell down, bowed down before him, and said, 'Master, have patience with me, and I will pay you everything.' 27 So the master of that servant, since he was moved with compassion, released him and forgave him the debt. 28 But that servant went out and found one of his fellow servants, who owed him one hundred denarii. He took hold of him, began to choke him, and said, 'Pay me what you owe.'
29 "But his fellow servant fell down and pleaded with him, saying, 'Have patience with me, and I will repay you.' 30 But the first servant refused. Instead, he went and threw him into prison until he should pay him what he owed. 31 When his fellow servants saw what had happened, they were deeply grieved. They came and told their master everything that had happened.
32 "Then that servant's master called him and said to him, 'You wicked servant, I forgave you all that debt because you pleaded with me. 33 Should you not have had mercy on your fellow servant, even as I had mercy on you?' 34 His master was angry and handed him over to the torturers until he would pay all that was owed. 35 So also my heavenly Father will do to you if you do not forgive your brother from your heart."
Jesus taught that his followers must treat each other well and not be angry with each other. They should forgive anyone who is sorry for his sin, even if he has committed the same sin before. If he is not sorry for his sin, Jesus's followers should speak with him alone or in a small group. If he is still not sorry after that, then Jesus's followers can treat him as guilty. (See: repent and sin)
This is the beginning of a new part of the story that runs through Matthew 18:35, where Jesus teaches about life in the kingdom of heaven. Here, Jesus uses a little child to teach the disciples.
Very soon after the events described in the previous verse.
"Who is the most important" or "Who among us will be the most important"
The phrase "kingdom of heaven" refers to God's rule as king. This phrase is used only in the book of Matthew. If possible, keep "heaven" in your translation. Alternate translation: "in God's kingdom" or "when our God in heaven establishes his rule on earth"
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"I tell you the truth." This adds emphasis to what Jesus says next.
This can be stated in positive form. Alternate translation: "you will enter the kingdom of heaven only if you turn ... children"
Jesus uses a simile to teach the disciples that they should not be concerned with who is most important. They should be concerned with becoming humble like a child.
The phrase "kingdom of heaven" refers to God's rule as king. This phrase is used only in the book of Matthew. If possible, keep "heaven" in your translation. Alternate translation: "enter God's kingdom" or "belong to our God in heaven when he establishes his rule on earth"
Jesus continues teaching the disciples that they need to be humble like a child if they want to be important in God's kingdom.
"is the most important" or "will be the most important"
The phrase "kingdom of heaven" refers to God's rule as king. This phrase is used only in the book of Matthew. If possible, keep "heaven" in your translation. Alternate translation: "in God's kingdom" or "when our God in heaven establishes his rule on earth"
Here "my name" refers to the entire person. Alternate translation: "because of me" or "because he is my disciple"
Jesus means that it is the same as welcoming him. Alternate translation: "When someone ... in my name, it is like he is welcoming me" or "When someone ... in my name, it is as if he were welcoming me"
This can be stated in active form. Alternate translation: "if someone put a large millstone around his neck and threw him into the deep sea"
This is a large, heavy, circular stone used for grinding wheat grain into flour. Alternate translation: "a heavy stone"
Jesus continues to use a little child to teach the disciples and warns against the terrible consequences of causing children to sin.
Here "world" refers to people. Alternate translation: "to the people of the world"
Here "stumbling" is a metaphor for sin. Alternate translation: "things that cause people to sin ... things come that cause people to sin ... any person who causes others to sin"
Jesus exaggerates here to emphasize that people must do anything necessary to remove from their lives what causes them to sin.
All occurrences of these words are singular. Jesus is speaking to all people in general. It may be more natural for your language to translate with a plural "you."
"into eternal life"
This can be stated in active form. Alternate translation: "than to have both hands and feet when God throws you into the eternal fire"
The command to destroy the eye, perhaps the most important part of the body, is probably an exaggeration for his hearers to do anything necessary to remove from their lives anything that causes them to sin.
Here "stumble" is a metaphor for sin. Alternate translation: "causes you to sin"
All occurrences of these words are singular. Jesus is speaking to all people in general. It may be more natural for your language to translate with a plural "you."
"into eternal life"
This can be stated in active form. Alternate translation: "than to have both eyes when God throws you into the fiery hell"
"hell, which is full of fire" or "the fire of hell"
"Be careful that" or "Be sure that"
"you do not think of these little ones as being unimportant." This can be stated in positive form. Alternate translation: "you show respect to these little ones"
This add emphasis to what Jesus says next.
Jewish teachers taught that only the most important angels could be in God's presence. Jesus means that the most important angels speak to God about these little ones.
This is an idiom that means they are in God's presence. Alternate translation: "are always close to my Father" or "are always in the presence of my Father"
This is an important title for God that describes the relationship between God and Jesus.
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Jesus continues to use a little child to teach the disciples and tells a parable to explain God's care for people.
Jesus uses this question to get people's attention. Alternate translation: "Think about how people act." or "Think about this."
This word is plural.
"100 ... 99"
Jesus uses a question to teach his disciples. Alternate translation: "he will always leave ... astray."
This is the end of the parable that begins with the words "If anyone" in verse 12.
"I tell you the truth." This adds emphasis to what Jesus says next. The word "you" is plural.
"your Father in heaven does not want any of these little ones to die" or "your Father in heaven does not want even one of these little ones to die"
This word is plural.
This is an important title for God.
Jesus begins to teach his disciples about forgiveness and reconciliation.
This refers to a fellow believer in God, not a physical brother. Alternate translation: "your fellow believer"
"you will have made your relationship with your brother good again"
Here "mouth" and "word" refer to what a person says. This can be stated in active form. Alternate translation: "so that two or three witnesses may say that what you say about your brother is true"
"if your fellow believer refuses to listen to the witnesses who came with you"
"to the whole community of believers"
"treat him as you would treat a pagan or tax collector." This implies that they should remove him from the community of believers.
"I tell you the truth." This adds emphasis to what Jesus says next.
All occurrences of this word are plural.
Here "bind" is a metaphor meaning to forbid something, and "loose" is a metaphor meaning to allow something. Also, "in heaven" is a metonym that represents God himself. See how you translated similar phrases in [Matthew 16:19]
It is implied that Jesus means "if at least two of you" or "if two or more of you."
These refer to the "two of you." Alternate translation: "you ... you"
This is an important title for God that describes the relationship between God and Jesus.
It is implied that Jesus means "two or more" or "at least two."
"meet"
Here "name" refers to the entire person. Alternate translation: "because of me" or "because they are my disciples"
"7 times"
Possible meanings are 1) "70 times 7" or 2) "77 times." If using a number would be confusing, you can translate it as "more times than you can count" or "you must always forgive him."
Jesus uses a parable to teach about forgiveness and reconciliation.
This introduces a parable. See how you translated a similar parable introduction in [Matthew 13:24]
"his servants to pay him what they owed him" or "to have his servants tell him what they had done with the goods he had entrusted to them"
This abstract noun can be stated as a verb. Alternate translation: "to settle accounts"
This can be stated in active form. Alternate translation: "someone brought one of the king's servants"
"10,000 talents" or "more money than the servant could ever repay"
This can be stated in active form. Alternate translation: "the king commanded his servants to sell the man ... and to pay the debt with the money from the sale"
This shows that the servant approached the king in the most humble way possible.
"before the king"
"he felt compassion for the servant"
"let him go"
Jesus continues telling a parable to his disciples.
"100 denarii" or "one hundred days' wages"
"The first servant took hold of his fellow servant"
This shows that the fellow servant approached the first servant in the most humble way possible. See how you translated this in [Matthew 18:26]
"and begged him"
Jesus continues telling a parable to his disciples.
"the first servant went and threw his fellow servant into prison"
"other servants"
"told the king"
very sad and upset, as when a friend or family member dies. See how you translated this phrase in Matthew 17:23.
Jesus continues telling a parable to his disciple.
"Then the king called the first servant"
"you begged me"
The king uses a question to scold the first servant. Alternate translation: "You should have ... you!"
This is the end of the part of the story that began in Matthew 18:1, where Jesus teaches about life in the kingdom of heaven.
Jesus concludes his parable about forgiveness and reconciliation.
"The king"
"gave him over." Most likely the king himself did not take the first servant to the torturers. Alternate translation: "he ordered his servants to give him over"
"to those who would torture him"
This can be stated in active form. Alternate translation: "that the first servant owed the king"
This is an important title for God that describes the relationship between God and Jesus.
All occurrences of these words are plural. Jesus is speaking to his disciples, but this parable teaches a general truth that applies to all believers.
Here "heart" is a metonym for a person's inner being. The phrase "from your heart" is an idiom that means "sincerely." Alternate translation: "sincerely" or "completely"
1 It came about that when Jesus had finished these words, he departed from Galilee and came to the region of Judea that is beyond the Jordan River. 2 Great crowds followed him, and he healed them there.
3 Pharisees came to him, testing him, saying to him, "Is it lawful for a man to divorce his wife for any cause?"
4 Jesus answered and said, "Have you not read that he who made them from the beginning made them male and female? 5 He who made them also said, 'For this reason a man will leave his father and mother and join to his wife, and the two will become one flesh.' 6 So they are no longer two, but one flesh. Therefore what God has joined together, let no one tear apart."
7 They said to him, "Why then did Moses command us to give a certificate of divorce and then to send her away?"
8 He said to them, "For your hardness of heart, Moses allowed you to divorce your wives, but from the beginning it was not that way. 9 I say to you, whoever divorces his wife, except for sexual immorality, and marries another, commits adultery." [1]
10 The disciples said to Jesus, "If that is the case of a man with his wife, it is not good to marry."
11 But Jesus said to them, "Not everyone can accept this saying, but only those to whom it is given. 12 For there are eunuchs who were born that way from their mother's womb, and there are eunuchs who were made eunuchs by men, and there are eunuchs who made themselves eunuchs for the sake of the kingdom of heaven. He who is able to accept this teaching, let him accept it."
13 Then some little children were brought to him so that he would lay his hands on them and pray, but the disciples rebuked them. 14 But Jesus said, "Permit the little children, and do not forbid them to come to me, for the kingdom of heaven belongs to such ones." 15 He placed his hands on the children, and then he went away from there.
16 Behold, a man came to Jesus and said, "Teacher, what good thing must I do that I may have eternal life?"
17 Jesus said to him, "Why do you ask me about what is good? Only one is good, but if you want to enter into life, keep the commandments."
18 The man said to him, "Which commandments?"
Jesus said, "Do not murder, do not commit adultery, do not steal, do not bear false witness, 19 honor your father and your mother, and love your neighbor as yourself."
20 The young man said to him, "All these things I have obeyed. What do I still need?"
21 Jesus said to him, "If you wish to be perfect, go, sell your possessions, and give to the poor, and you will have treasure in heaven; and come, follow me." 22 But when the young man heard what Jesus said, he went away sorrowful, for he had many possessions.
23 Jesus said to his disciples, "Truly I say to you, it is hard for a rich man to enter the kingdom of heaven. 24 Again I say to you, it is easier for a camel to go through the eye of a needle than for a rich man to enter into the kingdom of God."
25 When the disciples heard it, they were very astonished and said, "Who then can be saved?"
26 Jesus looked at them and said, "With people this is impossible, but with God all things are possible."
27 Then Peter answered and said to him, "See, we have left everything and followed you. What then will we have?"
28 Jesus said to them, "Truly I say to you, in the new age when the Son of Man sits on his glorious throne, you who have followed me will also sit upon twelve thrones, judging the twelve tribes of Israel. 29 Every one who has left houses, brothers, sisters, father, mother, children, or land for my name's sake will receive one hundred times as much and will inherit eternal life. 30 But many who are first will be last, and the last will be first.
Jesus taught about divorce because the Pharisees wanted people to think Jesus's teachings about divorce were wrong (Matthew 19:3-12). Jesus talked about what God had first said about marriage when he created it.
Jesus often says the word "heaven" when he wants his hearers to think of God, who lives in heaven (Matthew 19:12).
This is the beginning of a new part of the story that runs through [Matthew 22:46]
This phrase shifts the story from Jesus's teachings to what happened next. Alternate translation: "When" or "After"
Here "words" refers to what Jesus taught starting in [Matthew 18:1]
"walked away from" or "left"
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Jesus begins to teach about marriage and divorce.
"came to Jesus"
Here "tested" is used in a negative sense. Alternate translation: "and challenged him by asking him" or "and wanted to trap him by asking him"
Jesus uses this question to remind the Pharisees of what the scripture says about men, women, and marriage. Alternate translation: "Surely you have read that in the beginning when God created people he made them male and female."
Jesus quotes from Genesis to show that a husband and wife should not divorce.
This is part of what Jesus expected the Pharisees to have understood from the scripture. The direct quotation can be expressed as an indirect quotation. Alternate translation: "And surely you know that God also said that for this reason ... flesh."
This is a part of the quotation from Genesis story about Adam and Eve. In that context the reason a man will leave his father and mother is because God created a woman to be the man's companion.
"stay close to his wife" or "live with his wife"
This is a metaphor that emphasizes the unity of a husband and a wife. Alternate translation: "they will become like one person"
This is a metaphor that emphasizes the unity of a husband and a wife. Alternate translation: "So a husband and wife are no longer like two persons, but they are like one person"
"The Pharisees said to Jesus"
"command us Jews"
This is a document that legally ends the marriage.
The phrase "hardness of heart" is a metaphor that means "stubbornness." Alternate translation: "Because of your stubbornness" or "Because you are stubborn"
Here "you" and "your" are plural. Jesus is speaking to the Pharisees, but Moses gave this command many years earlier to their ancestors. Moses's command applied to all Jewish men in general.
Here "beginning" refers to when God first created man and woman.
This adds emphasis to what Jesus says next.
You can make clear the understood information. Alternate translation: "marries another woman"
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This can be stated in active form. Alternate translation: "to whom God gives it" or "whom God enables to follow it"
This can be stated in active form. Alternate translation: "there are men whom other men have made eunuchs"
Possible meanings are 1) "men who have made themselves eunuchs by removing their private parts" or 2) "men who choose to remain unmarried and sexually pure."
Here "kingdom of heaven" refers to God's rule as king. This phrase is found only in the book of Matthew. If possible, keep "heaven" in your translation. Alternate translation: "so they can better serve our God in heaven"
Jesus receives and blesses little children.
This can be stated in active form. Alternate translation: "some people brought little children to Jesus"
allow
"do not stop them from coming to me"
Here "kingdom of heaven" refers to God's rule as king. This phrase is found only in the book of Matthew. If possible, keep "heaven" in your translation. Alternate translation: "for when our God in heaven establishes his rule on earth, he will be king over such as these" or "for God will allow such as these into his kingdom"
"belongs to those who are like children." This is a simile that means those who are humble like children will enter God's kingdom.
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Here the scene shifts to a different time when Jesus explains to a rich man what it will cost to follow him.
The word "behold" alerts us to a new person in the story. Your language may have a way of doing this.
This means a thing that pleases God.
Jesus uses this rhetorical question to encourage the man to think about his reason for asking Jesus about what is good. Alternate translation: "You ask me about what is good" or "Think about why you ask me about what is good."
"God alone is completely good"
"to receive eternal life"
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The Jewish people believed that their neighbors were only other Jews. Jesus is extending that definition to include all people. Alternate translation: "love every other person as much as you love yourself"
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"If you want"
This nominal adjective can be stated as an adjective. Alternate translation: "to those who are poor"
The phrase "treasure in heaven" is a metaphor that refers to a reward from God. Alternate translation: "God will reward you in heaven"
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Jesus explains to his disciples the rewards of giving up material possessions and relationships to follow him.
"I tell you the truth." This phrase adds emphasis to what Jesus says next.
Here "kingdom of heaven" refers to God's rule as king. This phrase is found only in the book of Matthew. If possible, keep "heaven" in your translation. Alternate translation: "to accept our God in heaven as their king" or "to enter God's kingdom"
Jesus uses an exaggeration to illustrate how very difficult it is for rich people to enter the kingdom of God.
the hole near one end of a needle, through which thread is passed
"the disciples were amazed." It is implied that they were astonished because they believed having riches was proof that God approved of someone.
The disciples use a question to emphasize their surprise. This can be stated in active form. Alternate translation: "Then there is no one whom God will save!" or "Then there is no one who will receive eternal life!"
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"we have left all our wealth" or "we have given up all our possessions"
"What good thing will God give us?"
"I tell you the truth." This phrase adds emphasis to what Jesus says next.
"in the new time." This refers to when God restores all things. Alternate translation: "at the time when God makes all things new"
Jesus is speaking about himself.
Sitting on his throne represents ruling as a king. His throne being glorious represents his rule being glorious. Alternate translation: "sits as king on his glorious throne" or "rules gloriously as king"
Here sitting on thrones refers to ruling as kings. The disciples will not be equal to Jesus who is also on a throne. They will receive authority from him. Alternate translation: "sit as kings on 12 thrones"
Here "tribes" refers to people from those tribes. Alternate translation: "the people of the 12 tribes of Israel"
Here "name" refers to the entire person. Alternate translation: "because of me" or "because he believes in me"
"receive from God 100 times as many good things as they gave up"
This is an idiom that means "God will bless them with eternal life" or "God will cause them to live forever."
Here "first" and "last" refer to people's status or importance. Jesus is contrasting people's status now with their status in the kingdom of heaven. Alternate translation: "But many who seem to be important now will be the least important, and many who seem to be unimportant now will be very important"
1 "For the kingdom of heaven is like a landowner who went out early in the morning to hire laborers for his vineyard. 2 After he had agreed with the laborers for one denarius a day, he sent them into his vineyard. 3 He went out again about the third hour and saw other laborers standing idle in the marketplace. 4 To them he said, 'You also, go into the vineyard, and I will give you what is right.' So they went to work. 5 Again he went out about the sixth hour and again the ninth hour, and did the same. 6 Once more about the eleventh hour he went out and found others standing idle. He said to them, 'Why do you stand here idle all the day long?'
7 "They said to him, 'Because no one has hired us.'
"He said to them, 'You also go into the vineyard.' 8 When evening came, the owner of the vineyard said to his manager, 'Call the laborers and pay them their wages, beginning from the last to the first.'
9 "When the laborers who had been hired at the eleventh hour came, each of them received a denarius. 10 When the first laborers came, they thought that they would receive more, but they also received one denarius each. 11 When they received their wages, they complained about the landowner. 12 They said, 'These last laborers have spent only one hour in work, but you have made them equal to us, we who have borne the burden of the day and the scorching heat.'
13 "But the owner answered and said to one of them, 'Friend, I do you no wrong. Did you not agree with me for one denarius? 14 Take what belongs to you and go your way. I choose to give to these last hired laborers just the same as to you. 15 Is it not lawful for me to do as I want with what belongs to me? Or are you envious because I am good?' 16 So the last will be first, and the first last." [1]
17 As Jesus was going up to Jerusalem, he took the twelve disciples aside, and on the way he said to them, 18 "See, we are going up to Jerusalem, and the Son of Man will be given over to the chief priests and scribes. They will condemn him to death 19 and will deliver him to the Gentiles for them to mock, to flog, and to crucify him. But on the third day he will be raised up."
20 Then the mother of the sons of Zebedee came to Jesus with her sons. She bowed down before him and asked for something from him.
21 Jesus said to her, "What do you wish?"
She said to him, "Command that these my two sons may sit, one at your right hand and one at your left hand, in your kingdom."
22 But Jesus answered and said, "You do not know what you are asking. Are you able to drink the cup that I am about to drink?"
They said to him, "We are able."
23 He said to them, "My cup you will indeed drink. But to sit at my right hand and at my left hand is not mine to give, but it is for those for whom it has been prepared by my Father." 24 When the other ten disciples heard this, they were very angry with the two brothers. 25 But Jesus called them to himself and said, "You know that the rulers of the Gentiles dominate them, and their important men exercise authority over them. 26 But it must not be this way among you. Instead, whoever wishes to become great among you must be your servant, 27 and whoever wishes to be first among you must be your servant, 28 just as the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many."
29 As they went out from Jericho, a great crowd followed him. 30 There were two blind men sitting by the road. When they heard that Jesus was passing by, they shouted, "Lord, Son of David, have mercy on us." 31 The crowd rebuked them, telling them to be quiet, but they cried out even more loudly, "Lord, Son of David, have mercy on us."
32 Then Jesus stood still and called to them and said, "What do you wish me to do for you?"
33 They said to him, "Lord, that our eyes may be opened." 34 Then Jesus, being moved with compassion, touched their eyes. Immediately they received their sight and followed him.
Jesus tells this parable (Matthew 20:1-16) to teach his disciples that what God says is right is different from what people say is right.
Jesus tells a parable about a landowner who hires workers, to illustrate how God will reward those who belong to the kingdom of heaven.
This is the beginning of a parable. See how you translated the introduction to the parable in [Matthew 13:24]
"After the landowner had agreed"
This was the daily wage at that time. Alternate translation: "one day's wages"
"he sent them to work in his vineyard"
Jesus continues telling a parable.
"The landowner went out again"
The third hour is around nine in the morning.
"standing in the marketplace not doing anything" or "standing in the marketplace with no work to do"
a large, open-air area where people buy and sell food and other items
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Jesus continues telling a parable.
"Again the landowner went out"
The sixth hour is around noon. The ninth hour is around three in the afternoon.
This means the landowner went to the marketplace and hired workers.
This is about five in the afternoon.
"not doing anything" or "not having any work"
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Jesus continues telling a parable.
You can make clear the understood information. Alternate translation: "beginning with the workers who started working last, then the workers who started working earlier, and finally the workers who started working first" or "first paying the workers I hired last, then paying the workers I hired earlier in the day, and finally paying the workers I hired first"
This can be stated in active form. Alternate translation: "whom the landowner hired"
This was the daily wage at that time. Alternate translation: "one day's wages"
Jesus continues telling a parable.
"When the workers who had worked the longest received"
"the vineyard owner"
"you have paid them the same amount of money as you paid us"
The phrase "borne the burden of the day" is an idiom that means "worked the entire day." Alternate translation: "we who have worked the entire day, even during the hottest part"
Jesus continues telling a parable.
"one of the workers who had worked the longest"
Use a word that one man would use to address another man whom he is politely rebuking.
The landowner uses a question to rebuke the workers who were complaining. Alternate translation: "We already agreed that I would give you one denarius."
This was the daily wage at that time. Alternate translation: "one day's wages"
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Jesus concludes his parable about a landowner who hires workers.
The landowner uses a question to correct the workers who were complaining. Alternate translation: "It is lawful for me do what I want with my own possessions."
"Do I not have the right" or "Is it not proper." The landowner is reminding the laborers that everyone allows people to do what they wish with their own property. He is not asking if there is a law against what he is doing.
The landowner uses a question to rebuke the workers who were complaining. Alternate translation: "You should not be envious because I am good."
In the context here, the reader should understand the landowner being "good" as "generous," the opposite of the laborers being "evil," which is "envious."
Here "first" and "last" refer to people's status or importance. Jesus is contrasting people's status now with their status in the kingdom of heaven. See how you translated a similar statement in Matthew 19:30. Alternate translation: "So those who seem to be unimportant now will be the most important, and those who seem to be the most important now will be the least important"
Here the parable has ended and Jesus is speaking. Alternate translation: "Then Jesus said, 'So the last will be first'"
Jesus foretells his death and resurrection a third time as he and his disciples travel to Jerusalem.
Jerusalem was on top of a hill, so people had to travel up to get there.
Jesus uses the word "See" to tell the disciples the must pay attention to what he is about to tell them.
Here "we" refers to Jesus and the disciples.
This can be stated in active form. Alternate translation: "someone will give the Son of Man over"
Jesus is referring to himself in the third person. If necessary, you can translate these in the first person.
The chief priests and scribes will condemn Jesus.
The chief priests and scribes will deliver Jesus to the Gentiles, and the Gentiles will mock him.
"to whip him" or "to beat him with whips"
"Third" is the ordinal form of "three."
Jesus is referring to himself in the third person. If necessary, you can translate these in the first person.
The words "be raised up" are an idiom for "be made alive again." This can be stated in active form. Alternate translation: "God will raise him up" or "God will make him alive again"
In response to the question that the mother of two of the disciples asks, Jesus teaches his disciples about authority and serving others in the kingdom of heaven.
This refers to James and John.
These refer to having positions of power, authority, and honor.
Here "kingdom" refers to Jesus ruling as king. Alternate translation: "when you are king"
Here "you" is plural and refers to the mother and the sons.
Here "you" is plural, but Jesus is only talking to the two sons.
To "drink the cup" or "drink from the cup" is an idiom that means to experience suffering. Alternate translation: "suffer what I am about to suffer"
"The sons of Zebedee said" or "James and John said"
To "drink a cup" or "drink from a cup" is an idiom that means to experience suffering. Alternate translation: "You will indeed suffer as I will suffer"
These refer to having positions of power, authority, and honor. See how you translated this in [Matthew 20:21]
This can be stated in active form. Alternate translation: "for my Father has prepared those places, and he will give them to whom he chooses"
This is an important title for God that describes the relationship between God and Jesus.
"heard what James and John had asked Jesus"
If necessary, you can make explicit why the ten disciples were angry. Alternate translation: "they were very angry with the two brothers because each of them also wanted to sit in a place of honor next to Jesus"
Jesus finishes teaching his disciples about authority and serving others.
"called the twelve disciples"
"the Gentile kings forcefully rule over their people"
"the important men among the Gentiles"
"have control over the people"
"whoever wants" or "whoever desires"
"to be important"
Jesus is speaking about himself in the third person. If necessary, you can translate this in the first person.
This can be stated in active form. Alternate translation: "did not come so that other people would serve him" or "did not come so that other people would serve me"
You can make clear the understood information. Alternate translation: "but to serve other people"
Jesus's life being a "ransom" is a metaphor for his being punished in order to set people free from being punished for their own sins. Alternate translation: "to give his life as a substitute for many" or "to give his life as a substitute to set many free"
To give one's live is an idiom meaning to die voluntarily, usually in order to help others. Alternate translation: "to die"
You can make clear the understood information. Alternate translation: "for many people"
This begins an account of Jesus healing two blind men.
This refers to the disciples and Jesus.
"followed Jesus"
This is sometimes translated as "Behold, there were two blind men sitting." Matthew is alerting us to a new people in the story. Your language may have a way of doing this.
"When the two blind men heard"
"was walking by them"
Jesus was not David's literal son, so this may be translated as "Descendant of King David." However, "Son of David" is also a title for the Messiah, and the men were probably calling Jesus by this title.
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"called to the blind men"
"do you want"
The men speak of becoming able to see as if there eyes were to be opened. Because of Jesus's previous question, we understand that they were expressing their desire. Alternate translation: "we want you to open our eyes" or "we want to be able to see"
"having compassion" or "feeling compassion for them"
1 As Jesus and his disciples approached Jerusalem and came to Bethphage, to the Mount of Olives, then Jesus sent two disciples, 2 saying to them, "Go into the next village, and you will immediately find a donkey tied up there, and a colt with her. Untie them and bring them to me. 3 If anyone says anything to you about that, you will say, 'The Lord has need of them,' and that person will immediately send them with you."
4 Now all this happened to fulfill what was spoken through the prophet, saying,
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    5 "Tell the daughter of Zion,
        'See, your King is coming to you,
    Humble and riding on a donkey—
        on a colt, the foal of a donkey.'"
6 Then the disciples went and did just as Jesus had instructed them. 7 They brought the donkey and the colt and put their cloaks on them, and Jesus sat upon the cloaks. 8 Most of the crowd spread their cloaks on the road, and others cut branches off the trees and spread them in the road. 9 Then the crowds that went before Jesus and those that followed him were shouting,
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    "Hosanna to the son of David!
    Blessed is the one who comes in the name of the Lord!
    Hosanna in the highest!"
10 When Jesus had come into Jerusalem, all the city was stirred and said, "Who is this?"
11 The crowds answered, "This is Jesus the prophet from Nazareth in Galilee."
12 Then Jesus entered the temple. He cast out all those who bought and sold in the temple, and turned over the tables of the money changers and the seats of those who sold doves. 13 He said to them, "It is written, 'My house will be called a house of prayer,' but you make it a den of robbers."
14 Then the blind and the lame came to him in the temple, and he healed them. 15 But when the chief priests and the scribes saw the marvelous things that he did, and when they heard the children shouting in the temple and saying, "Hosanna to the Son of David," they became very angry.
16 They said to him, "Do you hear what they are saying?"
Jesus said to them, "Yes! But have you never read,
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    'Out of the mouths of little children and nursing infants
        you have prepared praise'?"
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17 Then Jesus left them and went out of the city to Bethany and spent the night there.
18 Now in the morning as he returned to the city, he was hungry. 19 Seeing a fig tree along the roadside, he went to it and found nothing on it except leaves. He said to it, "May there be no fruit from you ever again," and immediately the fig tree withered.
20 When the disciples saw it, they marveled and said, "How did the fig tree immediately wither away?"
21 Jesus answered and said to them, "Truly I say to you, if you have faith and do not doubt, you will not only do what was done to this fig tree, but you will even say to this mountain, 'Be taken up and thrown into the sea,' and it will be done. 22 Whatever you ask for in prayer, believing, you will receive."
23 When Jesus had come into the temple, the chief priests and the elders of the people came to him as he was teaching and said, "By what authority do you do these things, and who gave you this authority?"
24 Jesus answered and said to them, "I also will ask you one question. If you tell me, I will tell you by what authority I do these things. 25 The baptism of John—from where did it come? From heaven or from men?"
They discussed among themselves, saying, "If we say, 'From heaven,' he will say to us, 'Why then did you not believe him?' 26 But if we say, 'From men,' we fear the crowd, because they all view John as a prophet." 27 Then they answered Jesus and said, "We do not know."
He also said to them, "Neither will I tell you by what authority I do these things. 28 But what do you think? A man had two sons. He went to the first and said, 'Son, go labor today in the vineyard.'
29 "The son answered and said, 'I will not,' but afterward he changed his mind and went.
30 "Then the man went to the second son and said the same thing. He answered and said, 'I will go, sir,' but he did not go. 31 Which of the two sons did his father's will?"
They said, "The first one."
Jesus said to them, "Truly I say to you, the tax collectors and the prostitutes will enter the kingdom of God before you do. 32 For John came to you in the way of righteousness, but you did not believe him. But the tax collectors and the prostitutes believed him. But you, even when you saw this, you did not repent afterward and believe him.
33 "Listen to another parable. There was a man, a landowner. He planted a vineyard, set a hedge about it, dug a winepress in it, built a watchtower, and rented it out to vine growers. Then he went into another country. 34 When the time of the fruit harvest approached, he sent some servants to the vine growers to collect his fruit. 35 But the vine growers took his servants, beat one, killed another, and stoned still another. 36 Again, the owner sent other servants, more than the first, but the vine growers treated them in the same way. 37 After that, the owner sent his own son to them, saying, 'They will respect my son.'
38 "But when the vine growers saw the son, they said among themselves, 'This is the heir. Come, let us kill him and take over the inheritance.' 39 So they took him, threw him out of the vineyard and killed him. 40 Now when the owner of the vineyard comes, what will he do to those vine growers?"
41 They said to him, "He will violently destroy those wicked people, and he will then rent out the vineyard to other vine growers, men who will give him his share of crops at the harvest time."
42 Jesus said to them, "Did you never read in the scriptures,
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    'The stone which the builders rejected
        has been made the cornerstone.
    This was from the Lord,
        and it is marvelous in our eyes'?
43 Therefore I say to you, the kingdom of God will be taken away from you and will be given to a nation that produces its fruits. 44 Whoever falls on this stone will be broken to pieces. But anyone on whom it falls will be crushed." 45 When the chief priests and the Pharisees heard his parables, they understood he was speaking about them. 46 Seeking to arrest him, they were afraid of the crowd, because the people regarded him as a prophet.
Some translations set poetry farther to the right than the rest of the text to show that it is poetry. The ULB does this with the poetry in 21:5,16 and 42, which is from the Old Testament.
Jesus rode into Jerusalem on an animal. In this way he was like a king who came into a city after he had won an important battle. Also, the kings of Israel in the Old Testament rode on donkeys. Other kings rode on horses. So Jesus was showing that he was the king of Israel and that he was not like other kings.
Matthew, Mark, Luke, and John all wrote about this event. Matthew and Mark wrote that the disciples brought Jesus a donkey. John wrote that Jesus found a donkey. Luke wrote that they brought him a colt. Only Matthew wrote that there were both a donkey had a colt. No one knows for sure whether Jesus rode the donkey or the colt. It is best to translate each of these accounts as it appears in the ULB without trying to make them all say exactly the same thing. (See: Matthew 21:1-7 and Mark 11:1-7 and Luke 19:29-36 and John 12:14-15)
This is what the people shouted to welcome Jesus into Jerusalem. This word means "save us," but people used it to praise God.
No one knows for sure what this phrase means. No one knows if Jesus meant that God would someday give the kingdom back or not.
This begins the account of Jesus's entry into Jerusalem. Here he gives his disciples instructions about what they are to do.
This is a village near Jerusalem.
You can state this in active form. Alternate translation: "a donkey that someone has tied up"
You can make explicit how the donkey is tied. Alternate translation: "tied up there to a post" or "tied up there to a tree"
young male donkey
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Here the author quotes the prophet Zechariah to show that Jesus fulfilled prophecy by riding a donkey into Jerusalem.
This word is used here to mark a pause in the story. Here Matthew explains that Jesus's actions fulfilled scripture.
This can be stated in active form. Alternate translation: "this happened so that Jesus would fulfill what God spoke through the prophet long ago"
There were many prophets. Matthew was speaking of Zechariah. Alternate translation: "the prophet Zechariah"
The "daughter" of a city means the people of the city. Alternate translation: "the people of Zion" or "the people who live in Zion"
This is another name for Jerusalem.
The phrase "on a colt, the foal of a donkey" is explaining that the donkey is a young animal. Alternate translation: "on a young, male donkey"
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These were outer clothing or long coats.
These are ways to show honor to Jesus as he was entering Jerusalem.
This word means "save us," but it can also mean "praise God!"
Jesus was not David's literal son, so this may be translated as "descendant of king David." However, "Son of David" is also a title for the Messiah, and the crowd was probably calling Jesus by this title.
Here "in the name" means "in the power" or "as a representative." Alternate translation: "in the power of the Lord" or "as the representative of the Lord"
Here "highest" refers to God who rules from the highest heaven. Alternate translation: "Praise God, who is in the highest heaven" or "Praise be to God"
Here "city" refers to the people living there. Alternate translation: "many people from all over the city were stirred"
"excited"
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This begins the account of Jesus entering into the temple.
Jesus did not enter the actual temple. He entered the courtyard around the temple.
Merchants were selling animals and other items that travelers bought to offer the proper sacrifices at the temple.
Jesus quotes the prophet Isaiah to rebuke the vendors and money changers.
"Jesus said to those who were changing money and buying and selling things"
This can be stated in active form. Alternate translation: "The prophets wrote long ago" or "God said long ago"
This can be stated in active form. Alternate translation: "My house will be"
Here "My" refers to God and "house" refers to the temple.
This is an idiom. Alternate translation: "a place where people pray"
Jesus uses a metaphor to scold the people for buying and selling items in the temple. Alternate translation: "like a place where robbers hide"
These nominal adjectives can be stated as adjectives. Alternate translation: "those who were blind and those who were lame"
those who have an injured foot or leg that makes walking difficult
"the wonderful things" or "the miracles." This refers to Jesus healing the blind and lame people in Matthew 21:14.
This word means "save us" but can also mean "praise God!" See how you translated this in Matthew 21:9.
Jesus was not David's literal son, so this may be translated as "descendant of king David." However, "Son of David" is also a title for the Messiah, and the children were probably calling Jesus by this title. See how you translated this in Matthew 21:9.
It is implied that they were angry because they did not believe Jesus was the Christ and they did not want other people praising him. Alternate translation: "they became very angry because people were praising him"
Jesus quotes from the Psalms to justify how the people had responded to him.
The chief priests and scribes ask this question to rebuke Jesus because they are angry with him. Alternate translation: "You should not allow them to say these things about you!"
Jesus asks this question to remind the chief priests and scribes of what they have studied in the scriptures. Alternate translation: "Yes, I hear them, but you should remember what you read in the scriptures ... praise.'"
The phrase "out of the mouths" refers to speaking, and "prepared praise" is a metonym for preparing the children and infants to praise. Alternate translation: "You prepared little children and nursing infants to give praise to God"
"Jesus left the chief priests and scribes"
In verses 18 through 22, Jesus uses a fig tree to teach his disciples about faith and prayer.
This word is used here to mark a pause in the story. Here Matthew explains that Jesus is hungry and that is why he stops at the fig tree.
This double negative emphasizes that leaves were the only things that he found. Alternate translation: "he ... found only leaves on it"
died and dried up
The disciples use a question to emphasize how surprised they are. Alternate translation: "We are astonished that the fig tree has dried up so quickly!"
"dry up and die"
"I tell you the truth." This phrase adds emphasis to what Jesus says next.
Jesus expresses the same idea both positively and negatively to emphasize that this faith must be genuine. Alternate translation: "if you truly believe"
You can translate this direct quotation as an indirect quotation. This can also be stated in active form. Alternate translation: "you will even be able to tell this mountain to get up and throw itself into the sea,"
This can be stated in active form. Alternate translation: "it will happen"
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This begins the account of the religious leaders questioning Jesus's authority.
It is implied that Jesus did not enter the actual temple. He entered the courtyard around the temple.
This refers to Jesus teaching and healing in the temple. It probably also refers to Jesus driving out the buyers and sellers the previous day.
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Jesus continues to respond to the religious leaders.
"where did he get the authority to do that?"
This has quotes within a quote. You could translate the direct quotations as an indirect quotations. Alternate translation: "If we say that we believe John received his authority from heaven, then Jesus will ask us why we did not believe John."
Here "heaven" refers to God. Alternate translation: "from God in heaven"
The religious leaders know that Jesus could scold them with this rhetorical question. Alternate translation: "Then you should have believed John the Baptist"
This is a quote within a quote. You could translate the direct quotation as an indirect quotation. Alternate translation: "But if we say that we believe John received his authority from men,"
"we fear what the crowd would think or even do to us"
"they believe John is a prophet"
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Jesus tells a parable about two sons to rebuke the religious leaders and to illustrate their unbelief.
Jesus uses a question to challenge the religious leaders to think deeply about the parable he will tell them. Alternate translation: "Tell me what you think about what I am about to tell you."
This refers to the son reconsidering his thoughts and deciding to act differently from how he had said he would act.
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"The chief priests and elders said"
"Jesus said to the chief priests and elders"
"I tell you the truth." This phrase adds emphasis to what Jesus says next.
Here "kingdom of God" refers to God's rule as king. Alternate translation: "when God establishes his rule on earth, he will agree to bless the tax collectors and prostitutes by ruling over them before he agrees to do that for you"
Possible meanings are 1) God will accept the tax collectors and prostitutes sooner than he will accept the Jewish religious leaders, or 2) God will accept the tax collectors and prostitutes instead of the Jewish religious leaders.
Here "you" is plural and refers to all the people of Israel, not just the religious leaders. Alternate translation: "John came to the people of Israel"
This is an idiom that means John showed the people the right way to live. Alternate translation: "and told you the way God wants you to live"
Here "you" is plural and refers to the religious leaders.
To rebuke the religious leaders and illustrate their unbelief, Jesus tells a parable about rebellious servants.
"a person who owned a piece of property"
"a wall" or "a fence"
"dug a hole in the vineyard in which to press the grapes"
The owner still owned the vineyard, but he allowed the vine growers to take care of it. When the grapes became ripe, they were to give some of them to the owner and keep the rest.
These were people who knew how to take care of vines and grapes.
The landowner expected the vine growers pay him for allowing them to use the vineyard by giving him some of the fruit they had grown.
Jesus continues telling a parable.
"the landowner's servants"
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Jesus continues telling a parable.
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The word "now" does not mean "at this moment," but it is used to draw attention to the important point that follows.
Matthew does not make clear who answered Jesus. If you need to specify an audience you can translate as "The people said to Jesus."
"He will bring those wicked people to a miserable end" or "He will make those evil people die in misery"
Jesus quotes the prophet Isaiah to show that God will honor the one whom the religious leaders reject.
Here Jesus begins to explain the parable of the rebellious servants.
It is unclear to whom Jesus asks the following question. If you need to make "them" specific, use the same audience as you did in Matthew 21:41.
Jesus uses a question to make his audience think deeply about what this scripture means. Alternate translation: "Think about what you have read ... eyes.'"
Jesus is quoting from the Psalms. This is a metaphor that means the religious leaders, like builders, will reject Jesus, but God will make him the most important in his kingdom, like the cornerstone in a building.
This can be stated in active form. Alternate translation: "has become the cornerstone"
"The Lord has caused this great change"
Here "in our eyes" refers to seeing. Alternate translation: "it is wonderful to see"
This adds emphasis to what Jesus says next.
Here "you" is plural. Jesus was speaking to the religious leaders who had rejected him.
Here "kingdom of God" refers to God's rule as king. This can be stated in active form. Alternate translation: "God will take his kingdom away from you and will give it to a nation that produces the kingdom's fruits" or "God will reject you, and he will be king over people from other nations that produce the kingdom's fruits"
"Fruits" here is a metaphor for "results" or outcome." Alternate translation: "that produces good results"
Here, "this stone" is the same stone as in [Matthew 21:42]
This means basically the same thing as the previous sentence. It is a metaphor that means the Christ will have the final judgment and will destroy everyone who rebels against him.
The religious leaders react to the parable that Jesus told.
"Jesus's parables"
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1 Jesus spoke to them again in parables, saying, 2 "The kingdom of heaven is like a certain king who prepared a marriage feast for his son. 3 He sent out his servants to call those who had been invited to come to the marriage feast, but they would not come. 4 Again the king sent other servants, saying, 'Tell them who are invited, "See, I have prepared my dinner. My oxen and fattened cattle have been killed, and all things are ready. Come to the marriage feast."' 5 But they paid no attention and went away, one to his farm, another to his business. 6 The others seized the king's servants, treated them shamefully, and killed them. 7 The king was angry, and he sent his soldiers and they destroyed those murderers and burned their city. 8 Then he said to his servants, 'The wedding is ready, but those who were invited were not worthy. 9 Therefore go to the highway crossings and invite as many people to the marriage feast as you can find.' 10 The servants went out to the highways and gathered together all the people they found, both bad and good. So the wedding hall was filled with guests. 11 But when the king came in to look at the guests, he saw a man there who was not wearing wedding clothes. 12 The king said to him, 'Friend, how did you come in here without wedding clothes?' But the man was speechless. 13 Then the king said to the servants, 'Bind this man hand and foot, and throw him out into the outer darkness, where there will be weeping and the grinding of teeth.' 14 For many people are called, but few are chosen."
15 Then the Pharisees went and planned how they might entrap Jesus in his own talk. 16 Then they sent to him their disciples, together with the Herodians. They said to Jesus, "Teacher, we know that you are truthful, and that you teach God's way in truth. You care for no one's opinion, and you do not show partiality between people. 17 So tell us, what do you think? Is it lawful to pay taxes to Caesar or not?"
18 But Jesus understood their wickedness and said, "Why are you testing me, you hypocrites? 19 Show me the coin for the tax." Then they brought a denarius to him. 20 Jesus said to them, "Whose image and name are these?"
21 They said to him, "Caesar's."
Then Jesus said to them, "Then give to Caesar the things that are Caesar's, and to God the things that are God's." 22 When they heard it, they marveled. Then they left him and went away.
23 On that day some Sadducees, who say there is no resurrection, came to him. They asked him, 24 saying, "Teacher, Moses said, 'If a man dies, having no children, his brother must marry his wife and raise children for his brother.' 25 There were seven brothers. The first married and then died. Having left no children, he left his wife to his brother. 26 Then the second brother did the same thing, then the third, all the way to the seventh brother. 27 After them all, the woman died. 28 Now in the resurrection, whose wife will she be of the seven brothers? For they all had married her."
29 But Jesus answered and said to them, "You are mistaken because you do not know the scriptures or the power of God. 30 For in the resurrection they neither marry nor are given in marriage. Instead, they are like angels in heaven. 31 But concerning the resurrection of the dead, have you not read what was spoken to you by God, saying, 32 'I am the God of Abraham, the God of Isaac, and the God of Jacob'? God is not the God of the dead, but of the living." 33 When the crowds heard this, they were astonished at his teaching.
34 But when the Pharisees heard that Jesus had silenced the Sadducees, they gathered themselves together. 35 One of them, an expert in the law, asked him a question, testing him— 36 "Teacher, which is the greatest commandment in the law?"
37 Jesus said to him, "'Love the Lord your God with all your heart, with all your soul, and with all your mind.' 38 This is the great and first commandment. 39 And a second commandment is like it—'Love your neighbor as yourself.' 40 On these two commandments depend the whole law and the prophets."
41 Now while the Pharisees were still gathered together, Jesus asked them a question. 42 He said, "What do you think about the Christ? Whose son is he?"
They said to him, "The son of David."
43 Jesus said to them, "How then does David in the Spirit call him Lord, saying,
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    44 'The Lord said to my Lord,
        "Sit at my right hand,
        until I make your enemies your footstool"'?
45 If David then calls the Christ 'Lord,' how is he David's son?" 46 No one was able to answer him a word, and no man dared ask him any more questions from that day on.
Some translations set poetry farther to the right than the rest of the text to show that it is poetry. The ULB does this with the poetry in verse 44, which is from the Old Testament.
In the parable of the wedding feast (Matthew 22:1-14), Jesus taught that when God offers to save a person, that person needs to accept the offer. Jesus spoke of life with God as a feast that a king prepares for his son, who has just gotten married. In addition, Jesus emphasized that not everyone whom God invites will properly prepare themselves to come to the feast. God will throw these people out from the feast.
Speakers usually do not say things that they think their hearers already understand. When the king in the parable said, "My oxen and fattened calves have been killed" (Matthew 22:4), he assumed that the hearers would understand that those who had killed the animals had also cooked them.
A paradox is a true statement that appears to describe something impossible. To the Jews, the ancestors were the masters of the descendants, but in one psalm David calls one of his descendants "Lord." Jesus tells the Jewish leaders that this is a paradox, saying, "If David then calls the Christ 'Lord,' how is he David's son?" (Matthew 22:45).
To rebuke the religious leaders and to illustrate their unbelief, Jesus tells a parable about a marriage feast.
"to the people"
This is the beginning of a parable. See how you translated this in Matthew 13:24.
This can be stated in active form. Alternate translation: "the people the king had invited"
Jesus continues telling a parable.
This direct quotation can be stated as an indirect quotation. Also, this can be stated in active form. Alternate translation: "servants, ordering them to tell those whom he invited, 'See ... feast.'"
"Look" or "Listen" or "Pay attention to what I am about to tell you"
It is implied that the animals are cooked and ready to eat. This can be stated in active form. Alternate translation: "My servants have killed and cooked my oxen and my fattened cattle"
"My best oxen and calves for eating"
Jesus continues telling a parable.
"But the guests the king invited ignored the invitation"
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"they killed those murderers." If your language has a strong word for "killed," you might want to use it here.
Jesus continues telling a parable.
This can be stated in active form. Alternate translation: "those whom I invited"
"where the main roads of the city cross." The king is sending the servants to the place where they are most likely to find people.
"both the good people and the bad people"
This can be stated in active form. Alternate translation: "So the guests filled the wedding hall"
a large room
Jesus continues telling a parable.
The king uses a question to scold the guest. Alternate translation: "you are not wearing proper clothes for a wedding. You should not be here."
"the man was silent"
Jesus concludes his parable about a marriage feast.
"Tie him up so that he cannot move his hands or feet"
Here "outer darkness" is a metonym for the place where God sends those who reject them. This is a place that is completely separated from God forever. See how you translated this in [Matthew 8:12]
"Grinding of teeth" is symbolic action, representing extreme sadness and suffering. See how you translated this in [Matthew 8:12]
This can be stated in active form. Alternate translation: "For God invites many people, but he only chooses a few"
This marks a transition. Jesus has ended the parable and now explains the point of the parable.
This begins an account of the religious leaders trying to trap Jesus with several difficult questions. Here the Pharisees ask him about paying taxes to Caesar.
"how they could cause Jesus to say something wrong so they could arrest him"
The disciples of the Pharisees supported paying taxes only to Jewish authorities. The Herodians supported paying taxes to the Roman authorities. It is implied that the Pharisees believed that no matter what Jesus said, he would offend one of these groups.
These were officials and followers of the Jewish king Herod. He was friends with Roman authorities.
"you do not show special honor to anyone" or "you do not consider anyone more important than anyone else"
People did not pay taxes directly to Caesar but to one of his tax collectors. Alternate translation: "to pay the taxes that Caesar requires"
Jesus uses a question to scold those who were trying to trap him. Alternate translation: "Do not test me, you hypocrites!" or "I know that you hypocrites are only trying to test me!"
This was a Roman coin worth one day's wages.
Here "them" refers to the Herodians and the disciples of the Pharisees.
Jesus uses a question to get the people to think deeply about what he is saying. Alternate translation: "Tell me whose image and name you see on this coin."
You can make clear the understood information in their response. Alternate translation: "The coin has Caesar's image and name on it"
"things that belong to Caesar"
"things that belong to God"
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The Sadducees try to trap Jesus by asking him a difficult question about marriage and the resurrection of the dead.
The religious leaders were asking Jesus about what Moses had written in the scriptures. If your language does not allow quotes within quotes, this could be stated as an indirect quote. Alternate translation: "Teacher, Moses said that if a man dies ...brother."
Here "his" refers to the dead man.
The Sadducees continue asking Jesus a question.
"The oldest"
"the next oldest ... the next oldest ... the youngest" or "his oldest younger brother ... that brother's oldest younger brother ... the youngest"
"After every brother had died"
Here the Sadducees shift from the story about the seven brothers to their actual question.
"when dead people come back to life"
It is implied that Jesus means that they are mistaken about what they think about the resurrection. Alternate translation: "You are mistaken about the resurrection"
"what God is able to do"
"when dead people rise back to life"
"people will not marry"
This can be stated in active form. Alternate translation: "nor will people give their children in marriage"
Jesus begins asking a question to show that people who have died will live again. He is scolding the Sadducees by asking this question. He is not looking for an answer.
This is the beginning of a question that end with the words "the God of Jacob" in verse 32. Jesus asks this question to remind the religious leaders of what they know from scripture. If this rhetorical question is translated as a statement, the question mark in verse 32 would be changed to a period. Alternate translation: "you have read"
This can be stated in active form. Alternate translation: "what God spoke to you"
Jesus finishes asking the question he began in verse 31.
This question begins in verse 31 and ends in verse 32. Jesus uses this question to remind the Sadducees of what is in the scripture and to rebuke them for not understanding it. If you translated the rhetorical question as a statement in verse 31, then the question mark here would be changed to a period. Alternate translation: "the God of Jacob.'"
You can translate the direct quotation as an indirect quotation. Alternate translation: "that he is the God of ... Jacob"
These nominal adjectives can be stated as adjectives. Alternate translation: "of dead people, but he is the God of living people"
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A Pharisee who was an expert in the law tries to trap Jesus by asking him a difficult question about the greatest commandment.
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Jesus quotes a verse from Deuteronomy as the greatest commandment.
These three phrases are used together to mean "completely" or "earnestly." Here "heart" and "soul" are metonyms for a person's inner being.
Here "great" and "first" mean the same thing. They emphasize that this is the most important commandment.
Jesus quotes a verse from Leviticus as the second greatest commandment.
Here "neighbor" means more than just those who live nearby. Jesus means a person must love all people.
Here the phrase "the whole law and the prophets" refers to all of scripture. Alternate translation: "Everything that Moses and the prophets wrote in the scriptures is based on these two commandments"
Jesus asks the Pharisees a difficult question in order to stop their attempts to trap him.
This word is used here to mark a new part of the story in which Jesus asks the religious leaders a question.
In both of these "son" means "descendant."
Jesus quotes from the Psalms to show that the Christ is more than just "the son of David."
Jesus uses a question to make the religious leaders think deeply about the Psalm he is about to quote. Alternate translation: "Then, tell me why David in the Spirit calls him Lord"
"David, whom the Holy Spirit is inspiring." This means the Holy Spirit is influencing what David says.
Here "him" refers to the Christ, who is also the descendant of David.
Here "Lord" refers to God the Father.
Here "Lord" refers to the Christ. Also, "my" refers to David. This means the Christ is superior to David.
To sit at the "right hand of God" is a symbolic action of receiving great honor and authority from God. Alternate translation: "Sit in the place of honor beside me"
This is an idiom. Alternate translation: "until I conquer your enemies" or "until I make your enemies bow down before you"
This is the end of the part of the story that began in Matthew 19:1, that tells of Jesus ministering in Judea.
This is the end of the account of the religious leaders trying to trap Jesus with several difficult questions.
Jesus uses a question to make the religious leaders think deeply about what he is saying. Alternate translation: "David calls him 'Lord,' so the Christ has to be more than just a descendant of David."
David referred to Jesus as "Lord" because Jesus was not only a descendant of David, but he was also superior to him.
Here "word" refers to what people say. Alternate translation: "to answer him anything" or "to answer him"
It is implied that no one asked him the kind of questions that were intended to make him say something wrong so the religious leaders could arrest him.
1 Then Jesus spoke to the crowds and to his disciples. 2 He said, "The scribes and the Pharisees sit in Moses' seat. 3 Therefore whatever they command you to do, do these things and observe them. But do not imitate their deeds, for they say things but then do not do them. 4 Yes, they bind heavy burdens that are difficult to carry, and then they put them on people's shoulders. But they themselves will not move a finger to carry them. 5 They do all their deeds to be seen by people. For they make their phylacteries wide, and they enlarge the edges of their garments. 6 They love the places of honor at feasts and the chief seats in the synagogues, 7 and special greetings in the marketplaces, and to be called 'Rabbi' by people. 8 But you must not be called 'Rabbi,' for you have only one teacher, and all of you are brothers. 9 And call no man on earth your father, for you have only one Father, and he is in heaven. 10 Neither must you be called 'teacher,' for you have only one teacher, the Christ. 11 But he who is greatest among you will be your servant. 12 Whoever exalts himself will be humbled, and whoever humbles himself will be exalted.
13 But woe to you, scribes and Pharisees, hypocrites! You shut the kingdom of heaven against people. For you do not enter it yourselves, and neither do you allow those about to enter to do so. 14[1]15 Woe to you, scribes and Pharisees, hypocrites! For you go over sea and land to make one convert, and when he has become one, you make him twice as much a son of hell as you.
16 "Woe to you, you blind guides, you who say, 'Whoever swears by the temple, it is nothing. But whoever swears by the gold of the temple, he is bound to his oath.' 17 You blind fools! Which is greater, the gold or the temple that makes the gold holy? 18 And, 'Whoever swears by the altar, it is nothing. But whoever swears by the gift that is on it, he is bound to his oath.' 19 You blind people! Which is greater, the gift or the altar that makes the gift holy? 20 Therefore, he who swears by the altar swears by it and by everything on it. 21 The one who swears by the temple swears by it and by the one who lives in it. 22 And the one who swears by heaven swears by the throne of God and by him who sits on it.
23 "Woe to you, scribes and Pharisees, hypocrites! For you tithe mint and dill and cumin, but you have left undone the weightier matters of the law—justice and mercy and faithfulness. But these you ought to have done and not to have left the other undone. 24 You blind guides, you who strain out a gnat but swallow a camel!
25 "Woe to you, scribes and Pharisees, hypocrites! For you clean the outside of the cup and of the plate, but inside they are full of robbery and self-indulgence. 26 You blind Pharisee! Clean first the inside of the cup and of the plate, so that the outside may become clean also.
27 "Woe to you, scribes and Pharisees, hypocrites! For you are like whitewashed tombs, which on the outside look beautiful, but on the inside are full of dead men's bones and everything unclean. 28 In the same way, you also outwardly appear righteous to men, but on the inside you are full of hypocrisy and lawlessness.
29 "Woe to you, scribes and Pharisees, hypocrites! For you build the tombs of the prophets and decorate the tombs of the righteous. 30 You say, 'If we had lived in the days of our fathers, we would not have been partners with them in shedding the blood of the prophets.' 31 Therefore you testify against yourselves that you are sons of those who murdered the prophets. 32 You also fill up the measure of your fathers. 33 You serpents, you offspring of vipers, how will you escape the judgment of hell? 34 Therefore, see, I am sending you prophets and wise men and scribes. Some of them you will kill and crucify, and some you will whip in your synagogues and chase from city to city. 35 The result is that upon you will come all the righteous blood that has been shed on the earth, from the blood of righteous Abel, to the blood of Zechariah son of Berekiah, whom you murdered between the sanctuary and the altar. 36 Truly I say to you, all these things will come upon this generation.
37 "Jerusalem, Jerusalem, you who kill the prophets and stone those who are sent to you! How often did I long to gather your children together, just as a hen gathers her chicks under her wings, but you were not willing! 38 See, your house is left to you desolate. 39 For I say to you, You will not see me from now on until you say, 'Blessed is he who comes in the name of the Lord.'"
Jesus calls the Pharisees hypocrites many times (Matthew 23:13, 15, 23, 25, 27, 29) and carefully tells what he means by doing that. The Pharisees made rules that no one could actually obey, and then they persuaded the ordinary people that they were guilty because they could not obey the rules. Also, the Pharisees obeyed their own rules instead of obeying God's original commands in the law of Moses.
In most cultures, it is wrong to insult people. The Pharisees took many of the words in this chapter as insults. Jesus called them "hypocrites," "blind guides," "fools," and "serpents" (Matthew 23:16-17). Jesus uses these words to say that God would surely punish them because they were doing wrong.
A paradox is a true statement that appears to describe something impossible. Jesus uses a paradox when he says, "He who is greatest among you will be your servant" (Matthew 23:11-12).
This is the beginning of a new part of the story, in which Jesus teaches about salvation and the final judgment. Here he begins to warn the people about the scribes and Pharisees.
Here "seat" represents the authority to rule and make judgments. Alternate translation: "have authority as Moses had" or "have authority to say what the law of Moses means"
"all the things ... do them and observe them" or "everything ... do it and observe it"
Here "bind heavy burdens ... put them on people's shoulders" is a metaphor for the religious leaders making many difficult rules and making the people obey them. And "will not move a finger" is an idiom that means the religious leaders will not help the people. Alternate translation: "they make you obey many rules that are difficult to follow. But they do nothing at all to help you follow the rules"
This can be stated in active form. Alternate translation: "They do all their deeds so that people can see what they do"
Both of these are things the Pharisees do to appear as if they honor God more than other people.
small leather boxes containing paper with scripture written on it
The Pharisees made the tassels on the bottom of their robes especially long to show their devotion to God.
Jesus continues speaking to the crowds and disciples about the Pharisees.
Both of these are the places where the most important people sit.
large, open-air areas where people buy and sell items
This can be stated in active form. Alternate translation: "for people to call them 'Rabbi.'"
This can be stated in active form. Alternate translation: "But you must not let anyone call you"
All occurrences of "you" are plural and refer to all of Jesus's followers.
Here "brothers" means "fellow believers."
Jesus is using hyperbole to tell his hearers that they must not allow even the most important people to be more important to them than God is. Alternate translation: "do not call any man on earth your father" or "do not say that any man on earth is your father"
"Father" here is an important title for God.
This can be stated in active form. Alternate translation: "Also, do not let anyone call you"
When Jesus said "the Christ," he was speaking about himself in the third person. Alternate translation: "I, the Christ, am your only teacher"
"the person who is most important among you"
Here "you" is plural and refers to Jesus's followers.
"makes himself important"
This can be stated in active form. Alternate translation: "God will humble"
This can be stated in active form. Alternate translation: "God will make important" or "God will honor"
Jesus speaks of the kingdom of heaven as if it were a house, the door into which the Pharisees have shut from the outside so that neither they nor anyone else can enter the house. If you do not keep the metaphor of the house, be sure to change all instances of "shut" and "enter." Also, since the words "kingdom of heaven," which refer to God, who lives in heaven, occur only in Matthew, try to use your language's word for "heaven" in your translation.
Jesus begins to rebuke the religious leaders because of their hypocrisy.
"How terrible it will be for you!" See how you translated this in Matthew 11:21.
Jesus is speaking of the kingdom of heaven, which is God ruling over his people, as if it were a house, the door into which the Pharisees have shut from the outside so that neither they nor anyone else can enter the house. The phrase "kingdom of heaven" is found only in the book of Matthew. If possible, use your language's word for "heaven" in your translation. Alternate translation: "You make it impossible for people to enter the kingdom of heaven ... you do not enter it ... neither do you allow those about to enter to do so" or "You prevent people from accepting God, who lives in heaven, as king ... you do not accept him as king ... and you make it impossible for those about to accept him as king to do so"
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This is an idiom that means they go to distant places. Alternate translation: "you travel great distances"
"to make one person accept your religion"
Here "son of" is an idiom that means "one belonging to." Alternate translation: "person who belongs in hell" or "person who should go to hell"
The Jewish leaders were spiritually blind. Although they thought of themselves as teachers, they were unable to understand God's truth. See how you translated "blind guides" in [Matthew 15:14]
"by the temple does not have to keep his oath"
"is tied to his oath." The phrase "bound to his oath" is a metaphor for being required to do what one has said he would do in an oath. Alternate translation: "must do what he promised to do"
The Jewish leaders were spiritually blind. Although they thought of themselves as teachers, they were unable to understand God's truth.
Jesus uses this question to rebuke the Pharisees because they treated the gold as if it were more important than the temple. Alternate translation: "The temple that has dedicated the gold to God is more important than the gold!"
"the temple that makes the gold belong to God alone"
The understood information can be made clear. Alternate translation: "And you also say"
"he does not have to do what he has sworn to do" or "he does not have to keep his oath"
This is an animal or grain that a person would bring to God by putting it on God's altar.
"is tied to his oath." Being required to do what one has said he would do in an oath is spoken of as if he is tied to the oath. Alternate translation: "must do what he promised to do"
The Jewish leaders were spiritually blind. Although they thought of themselves as teachers, they were unable to understand God's truth.
Jesus uses this question to rebuke the Pharisees for treating the gift as if it were more important than the altar. Alternate translation: "The altar that makes the gift holy is greater than the gift!"
"the altar that makes the gift special to God"
"by all the gifts that people have placed on it"
God the Father
God the Father
"How terrible it will be for you ... hypocrites!" See how you translated this in Matthew 11:21.
These are various leaves and seeds people used to make food taste good.
"you have not obeyed"
"the more important matters"
"You ought to have obeyed these more important laws"
This can be stated in positive and active form. Alternate translation: "and to make sure the other is done" or "and to make sure to do the other"
Jesus uses this metaphor to describe the Pharisees. Jesus means that the Pharisees do not understand God's commands or how to please him. Therefore, they cannot teach others how to please God. See how you translated this metaphor in [Matthew 15:14]
Being careful to follow the less important laws and ignoring the more important laws is as foolish as being careful not to swallow the smallest unclean animal but eating the meat of the largest unclean animal. Alternate translation: "you are as foolish as a person who strains out a gnat that falls into his drink but swallows a camel"
This means to pour a liquid through a cloth to remove a gnat from a drink.
a small flying insect
"How terrible it will be for you ... hypocrites!" See how you translated this in Matthew 11:21.
This is a metaphor that means the scribes and Pharisees appear pure on the outside to others, but on the inside they are wicked.
"they take what belongs to others, and they do almost everything to benefit themselves"
The Pharisees were spiritually blind. Although they thought of themselves as teachers, they were unable to understand God's truth.
This is a metaphor that means that if they would become pure in their inner being, then the result is that they would be pure on the outside as well.
This is a simile that means the scribes and Pharisees may appear to be pure on the outside, but they are wicked on the inside.
"tombs that someone has painted white." The Jews would paint tombs white so that people would easily see them and avoid touching them. Touching a tomb would make a person ceremonially unclean.
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This nominal adjective can be stated as an adjective. Alternate translation: "of the righteous people"
"during the time of our forefathers"
"we would not have joined with them"
Here "blood" refers to life. To shed blood means to kill. Alternate translation: "killing" or "murdering"
Possible meanings are 1) the word "sons" is a metonym for "descendants." Alternate translation: "descendants of those who murdered the prophets" or 2) the word "sons" is a metaphor for people who are like others. Alternate translation: "just like those who murdered the prophets."
Jesus uses this as a metaphor meaning the Pharisees will complete the wicked behavior that their forefathers started when they killed the prophets. Alternate translation: "You also finish the sins your ancestors began"
Serpents are snakes, and vipers are poisonous snakes. They are dangerous and often symbols of evil. Alternate translation: "You who are as evil and dangerous as poisonous snakes"
Here "offspring" means "having the characteristic of." See how you translated a similar phrase in Matthew 3:7.
Jesus uses this question as a rebuke. Alternate translation: "there is no way for you to escape the judgment of hell!"
Jesus continues to rebuke the religious leaders because of their hypocrisy.
Sometimes the present tense is used to show that someone will do something very soon. Alternate translation: "I will send prophets, wise men, and scribes to you"
You may need to make explicit that the purpose of chasing is to persecute. Alternate translation: "chase from city to city and persecute them" or "persecute them in city after city"
The phrase "upon you will come" is an idiom that means to receive punishment. To shed blood is a metonym meaning to kill people, so "righteous blood that has been shed on the earth" represents righteous people who have been killed. Alternate translation: "God will punish you for the murders of all the righteous people ... murder .. murder"
Abel was the first righteous victim of murder, and Zechariah, who was murdered by Jews in the temple, was probably thought to be the last. These two men represent all the righteous people who have been murdered.
This Zechariah is unknown. He was not the father of John the Baptist.
Jesus does not mean the people to whom he is speaking actually murdered Zechariah. He means their ancestors did.
"I tell you the truth." This adds emphasis to what Jesus says next.
Jesus mourns over the people of Jerusalem because they reject every messenger that God sends to them.
Jesus speaks to the people of Jerusalem as though they were the city itself.
This can be stated in active form. Alternate translation: "those whom God sends to you"
Jesus is speaking to Jerusalem as if it is a woman and the people are her children. Alternate translation: "your people" or "your inhabitants"
This is a simile that emphasizes Jesus's love for the people and how he wanted to take care of them.
a female chicken. You can translate with any bird that protects her children under her wing.
"God will leave your house, and it will be empty"
Possible meanings are 1) "the city of Jerusalem" or 2) "the temple."
This adds emphasis to what Jesus says next.
Here "in the name" means "in the power" or "as a representative." See how you translated this in [Matthew 21:9]
1 Jesus went out from the temple and was going on his way. His disciples came to him to point out to him the buildings of the temple. 2 But he answered and said to them, "Do you not see all these things? Truly I say to you, not one stone will be left on another that will not be torn down."
3 As he sat on the Mount of Olives, the disciples came to him privately and said, "Tell us, when will these things happen? What will be the sign of your coming and of the end of the age?"
4 Jesus answered and said to them, "Be careful that no one leads you astray. 5 For many will come in my name. They will say, 'I am the Christ,' and will lead many astray. 6 You will hear of wars and rumors of wars. See that you are not troubled, for these things must happen; but the end is not yet. 7 For nation will rise against nation, and kingdom against kingdom. There will be famines and earthquakes in various places. 8 But all these things are only the beginning of birth pains. 9 Then they will deliver you up to tribulation and kill you. You will be hated by all the nations for my name's sake. 10 Then many will stumble, and betray one another and hate one another. 11 Many false prophets will rise up and lead many astray. 12 Because lawlessness will increase, the love of many will grow cold. 13 But the one who endures to the end will be saved. 14 This good news of the kingdom will be preached in the whole world as a testimony to all the nations. Then the end will come.
15 "Therefore, when you see the abomination of desolation, which was spoken of by Daniel the prophet, standing in the holy place" (let the reader understand), 16 "let those who are in Judea flee to the mountains, 17 let him who is on the housetop not go down to take anything out of his house, 18 and let him who is in the field not return to take his cloak. 19 But woe to those who are pregnant and to those who are nursing infants in those days! 20 Pray that your flight will not occur in the winter or on a Sabbath. 21 For there will be great tribulation, such as has not been from the beginning of the world until now, no, nor ever will be again. 22 Unless those days had been shortened, no flesh would be saved. But for the sake of the elect those days will be shortened. 23 Then if anyone says to you, 'Look, here is the Christ!' or, 'There is the Christ!' do not believe it. 24 For false Christs and false prophets will arise and show great signs and wonders, so as to lead astray, if possible, even the elect. 25 See, I have told you ahead of time. 26 Therefore, if they say to you, 'Look, he is in the wilderness,' do not go out to the wilderness. Or, 'See, he is in the inner rooms,' do not believe it. 27 For as the lightning shines out from the east and flashes all the way to the west, so will be the coming of the Son of Man. 28 Wherever a dead animal is, there the vultures will gather.
29 "But immediately after the tribulation of those days
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    the sun will be darkened,
        the moon will not give its light,
    the stars will fall from the sky,
        and the powers of the heavens will be shaken. 30 Then the sign of the Son of Man will appear in the sky, and all the tribes of the earth will mourn. They will see the Son of Man coming on the clouds of the sky with power and great glory. 31 He will send his angels with a great sound of a trumpet, and they will gather together his elect from the four winds, from one end of the sky to the other.
32 "Learn a lesson from the fig tree. As soon as the branch becomes tender and puts out its leaves, you know that summer is near. 33 So also, when you see all these things, you should know that he is near, at the very gates. 34 Truly I say to you, this generation will not pass away until all of these things will have happened. 35 Heaven and the earth will pass away, but my words will never pass away. 36 But concerning that day and hour no one knows, not even the angels of heaven, nor the Son, but only the Father. 37 As the days of Noah were, so will be the coming of the Son of Man. 38 For as in those days before the flood they were eating and drinking, marrying and giving in marriage until the day that Noah entered the ark, 39 and they knew nothing until the flood came and took them all away—so will be the coming of the Son of Man. 40 Then two men will be in a field—one will be taken, and one will be left. 41 Two women will be grinding with a mill—one will be taken, and one will be left. 42 Therefore be on your guard, for you do not know on what day your Lord will come. 43 But know this, that if the master of the house had known in what time of night the thief was coming, he would have been on guard and would not have allowed his house to be broken into. 44 Therefore you must also be ready, for the Son of Man will come at an hour that you do not expect.
45 "So who is the faithful and wise servant whom his master has set over his household in order to give them their food at the right time? 46 Blessed is that servant whom his master will find doing that when he comes. 47 Truly I say to you that the master will set him over all his possessions. 48 But if an evil servant says in his heart, 'My master has been delayed,' 49 and begins to beat his fellow servants, and eats and drinks with drunkards, 50 then the master of that servant will come on a day that the servant does not expect and at an hour that he does not know. 51 His master will cut him in pieces and assign him a place with the hypocrites, where there will be weeping and grinding of teeth.
In this chapter, Jesus begins to prophesy about the future from that time until he returns as king of everything. (See: prophet)
In this chapter, Jesus gives an answer to his disciples when they ask how they will know when he will come again.
In the time of Noah, God sent a great flood to punish people for their sins. He warned them many times about this coming flood, but it actually began suddenly. In this chapter, Jesus draws a comparison between that flood and the last days. (See: sin)
The ULB uses this word to begin several commands of Jesus, such as "let those who are in Judea flee to the mountains" (24:16), "let him who is on the housetop not go down to take anything out of his house" (24:17), and "let him who is in the field not return to take his cloak" (24:18). There are many different ways to form a command. Translators must select the most natural ways in their own languages. Note that this word does not mean "permit."
Jesus begins to describe events that will happen before he comes again during the end times.
It is implied that Jesus was not in the temple itself. He was in the courtyard around the temple.
Jesus uses a question to make the disciples think deeply about what he will tell them. Alternate translation: "Let me tell you something about all these buildings."
"I tell you the truth." This adds emphasis to what Jesus says next.
It is implied that enemy soldiers will tear down the stones. This can be stated in active form. Alternate translation: "when the enemy soldiers come, they will tear down every stone in these buildings"
Here "your coming" refers to when Jesus will come in power, establishing God's reign on earth and bringing this age to an end. Alternate translation: "What will be the sign that you are about to come and that the world is about to end"
Here "leads you astray" is a metaphor for persuading someone to believe something that is not true. Alternate translation: "Be careful that no one deceives you"
The name here is the name of Messiah or Christ, not of Jesus and seems to be a metonym for the authority of the Christ. Alternate translation: "many will claim to have my authority as Christ"
Here "leads you astray" is a metaphor for persuading someone to believe something that is not true. Alternate translation: "will deceive many people"
This can be stated in active form. Alternate translation: "Do not let these things trouble you"
Both of these mean the same thing. Jesus is emphasizing that people everywhere will fight each other.
This refers to the pains a woman feels before giving birth to a child. This metaphor means these wars, famines, and earthquakes are just the beginning of the events that will lead to the end of the age.
"people will give you over to the authorities, who will make you suffer and will kill you."
Here "nations" is a metonym, referring to the people of nations. This can be stated in active form. Alternate translation: "People from every nation will hate you"
Here "name" refers to the complete person. Alternate translation: "because you believe in me"
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"Rise" here is an idiom for "become established." Alternate translation: "will come"
Here "lead ... astray" is a metaphor for persuading someone to believe something that is not true. Alternate translation: "and deceive many people"
The abstract noun "lawlessness" can be translated with the phrase "disobeying the law." Alternate translation: "disobeying the law will increase" or "people will disobey God's law more and more"
Possible meanings are 1) "many people will no longer love other people" or 2) "many people will no longer love God."
This can be stated in active form. Alternate translation: "God will save the person who endures to the end"
"the person who stays faithful"
It is not clear whether the word "end" refers to when a person dies or when the persecution ends or the end of the age when God shows himself to be king. The main point is that they endure as long as necessary.
"the end of the world" or "the end of the age"
Here "kingdom" refers to God's rule as king. This can be stated in active form. Alternate translation: "People will tell the good news that God will rule"
Here, "nations" stands for people. Alternate translation: "all people in all places"
This can be stated in active form. Alternate translation: "the shameful one who defiles the things of God, about whom Daniel the prophet wrote"
This is not Jesus speaking. Matthew added this to alert the reader that Jesus was using words that they would need to think about and interpret.
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Housetops where Jesus lived were flat, and people could stand on them.
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"at that time"
"that you will not have to flee" or "that you will not have to run away"
"the cold season"
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This can be stated in positive and active form. Alternate translation: "If God had not shortened the time of suffering, everyone would have died" or "Because God shortened those days, some people lived"
"nobody" or "no one." Here, "flesh" is poetic way of referring to people.
This can be stated in active form. Alternate translation: "God will shorten the time of suffering"
Jesus continues speaking to his disciples.
"do not believe the false thing they have said to you"
Here "lead astray" is a metaphor for persuading someone to believe something that is not true. This can be translated as two sentences. Alternate translation: "so as to deceive, if possible, even the elect" or "so as to deceive people. If possible, they would even deceive the elect"
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This can be stated as an indirect quotation. Alternate translation: "if someone tells you that the Christ is in the wilderness, do"
This can be stated as an indirect quotation. Alternate translation: "Or, if someone tells you that the Christ is in the inner room,"
"in a secret room" or "in secret places"
This means that the Son of Man will come very quickly and will be easy to see.
Jesus is speaking about himself in the third person.
This is probably a proverb that the people of Jesus's time understood. Possible meanings are 1) when the Son of Man comes, everyone will see him and know that he has come, or 2) wherever spiritually dead people are, false prophets will be there to tell them lies.
birds that eat the bodies of dead or dying creatures
"as soon as the tribulation of those days has finished, the sun"
"that time of suffering"
This can be stated in active form. Alternate translation: "God will make the sun dark"
This can be stated in active form. Alternate translation: "God will shake things in the sky and above the sky"
Jesus is speaking about himself in the third person.
Here "tribes" refers to people. Alternate translation: "all the people of the tribes" or "all the people"
"He will have a trumpet sounded and send his angels" or "He will have an angel blow a trumpet, and he will send his angels"
Jesus is speaking about himself in the third person.
"his angels will gather"
These are the people whom the Son of Man has chosen.
Both of these mean the same thing. They are idioms that mean "from everywhere." Alternate translation: "from all over the world"
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Jesus is speaking about himself in the third person and using the imagery of a king or important official getting close to the gates of a walled city. This metaphor means the time for Jesus to come is soon. Alternate translation: "I am near and will soon appear"
"I tell you the truth." This adds emphasis to what Jesus says next.
Here "pass away" is a polite way of saying "die." Alternate translation: "the people of this generation will not all die"
Possible interpretations are 1) "all people alive today," referring to the people alive when Jesus was speaking, or 2) "all people alive when these things I have just told you about happen." Try to translate so that both interpretations are possible.
"until God causes all these things to happen"
The words "heaven" and "earth" are a synecdoche that includes everything that God has created, especially those things that seem permanent. Jesus is saying that his word, unlike these things, is permanent. Alternate translation: "Even heaven and the earth will pass away"
Here "words" refers to what Jesus has said. Alternate translation: "what I say will always be true"
Here "day" and "hour" refer to the exact time that the Son of Man will return.
"not even the Son"
This is an important title for Jesus, the Son of God.
This is an important title for God.
"At the time when the Son of Man comes, it will be like the time of Noah."
Jesus is speaking about himself in the third person. Alternate translation: "so will it be when I, the Son of Man, come"
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This can be translated as a separate sentence. Alternate translation: "away. This is how it will be when the Son of Man comes"
Jesus begins to tell his disciples to be ready for his return.
This is when the Son of Man comes.
Possible meanings are 1) the Son of Man will take one away to heaven and will leave the other on earth for punishment or 2) the angels will take one away for punishment and leave the other for blessing.
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"Because what I have just said is true"
"pay attention"
Jesus uses a parable of a master and servants to illustrate that his disciples should be prepared for his return.
Jesus is saying he will come when people are not expecting him, not that he will come to steal.
"he would have guarded his house"
This can be stated in active form. Alternate translation: "would not have allowed anyone to get into his house to steal things"
Jesus is speaking about himself in the third person.
Jesus continues his proverb of a master and servants to illustrate that his disciples should be prepared for his return.
Jesus uses this question to make his disciples think. Alternate translation: "So who is the faithful and wise servant? He is the one whom his master ... time." or "Be like the faithful and wise servant, whom his master ... time."
"give the people in the master's home their food"
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"I tell you the truth." This adds emphasis to what Jesus says next.
Jesus concludes his proverb of a master and servants to illustrate that his disciples should be prepared for his return.
Here "heart" refers to the mind. Alternate translation: "thinks in his mind"
This can be stated in active form. Alternate translation: "My master is slow to return" or "My master will not return for a long time"
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Both of these statements mean the same thing. They emphasize that the master will come when the servant is not expecting him.
This is an idiom that means to make the person suffer terribly.
"put him with the hypocrites" or "send him to the place where hypocrites are sent"
"Grinding of teeth" here is a symbolic act, representing extreme suffering. See how you translated this in [Matthew 8:12]
1 "Then the kingdom of heaven will be like ten virgins who took their lamps and went to meet the bridegroom. 2 Five of them were foolish and five were wise. 3 For when the foolish virgins took their lamps, they did not take any oil with them. 4 But the wise virgins took containers of oil along with their lamps. 5 Now while the bridegroom was delayed, they all got sleepy and slept. 6 But at midnight there was a cry, 'Look, the bridegroom! Go out and meet him.'
7 Then all those virgins rose up and trimmed their lamps. 8 The foolish said to the wise, 'Give us some of your oil because our lamps are going out.'
9 "But the wise answered and said, 'Since there will not be enough for us and you, go instead to those who sell and buy some for yourselves.' 10 While they went away to buy, the bridegroom came, and those who were ready went with him to the marriage feast, and the door was shut.
11 "Afterward the other virgins also came and said, 'Master, master, open for us.'
12 "But he answered and said, 'Truly I say to you, I do not know you.' 13 Watch therefore, for you do not know the day or the hour.
14 "For it is like when a man was about to go into another country. He called his own servants and entrusted his possessions to them. 15 To one of them he gave five talents, to another he gave two, and to yet another he gave one talent. Each one received an amount according to his own ability, and that man went on his journey. 16 The one who received the five talents went at once and worked with them and gained another five talents. 17 In the same way, the one who had received two talents gained another two. 18 But the servant who had received one talent went away, dug a hole in the ground, and hid his master's money. 19 Now after a long time the master of those servants came back and settled accounts with them. 20 The servant who had received the five talents came and brought another five talents. He said, 'Master, you entrusted me with five talents. See, I have gained five talents more.'
21 "His master said to him, 'Well done, good and faithful servant! You have been faithful over a few things. I will put you in charge over many things. Enter into the joy of your master.'
22 "The servant who had received two talents came and said, 'Master, you gave me two talents. See, I have gained two more talents.'
23 "His master said to him, 'Well done, good and faithful servant! You have been faithful over a few things. I will put you in charge over many things. Enter into the joy of your master.'
24 "Then the servant who had received one talent came and said, 'Master, I know that you are a hard man. You reap where you did not sow, and you harvest where you did not scatter. 25 I was afraid, so I went away and hid your talent in the ground. See, you have here what belongs to you.'
26 "But his master answered and said to him, 'You wicked and lazy servant, you knew that I reap where I have not sowed and harvest where I have not scattered. 27 Therefore you should have given my money to the bankers, and at my coming I would have received back my own with interest. 28 Therefore take away the talent from him and give it to the servant who has ten talents. 29 For to everyone who possesses more will be given, and he will have an abundance. But from anyone who does not possess anything, even what he does have will be taken away. 30 Throw the worthless servant out into the outer darkness, where there will be weeping and grinding of teeth.'
31 "When the Son of Man comes in his glory and all the angels with him, then he will sit on his glorious throne. 32 Before him will be gathered all the nations, and he will separate the people one from another, as a shepherd separates the sheep from the goats. 33 He will place the sheep on his right hand, but the goats on his left. 34 Then the King will say to those on his right hand, 'Come, you who have been blessed by my Father, inherit the kingdom prepared for you from the foundation of the world. 35 For I was hungry and you gave me food; I was thirsty and you gave me a drink; I was a stranger and you took me in; 36 I was naked and you clothed me; I was sick and you cared for me; I was in prison and you came to me.'
37 "Then the righteous will answer and say, 'Lord, when did we see you hungry and feed you? Or thirsty and give you a drink? 38 When did we see you a stranger and take you in? Or naked and clothe you? 39 When did we see you sick or in prison and come to you?'
40 "Then the King will answer and say to them, 'Truly I say to you, what you did for one of the least of these brothers of mine, you did it for me.' 41 Then he will say to those on his left hand, 'Depart from me, you cursed, into the eternal fire that has been prepared for the devil and his angels, 42 because I was hungry, but you did not give me food; I was thirsty, but you did not give me a drink; 43 I was a stranger, but you did not take me in; naked, but you did not clothe me; sick and in prison, but you did not care for me.'
44 "Then they will also answer and say, 'Lord, when did we see you hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and did not serve you?'
45 "Then he will answer them and say, 'Truly I say to you, what you did not do for one of the least of these, you did not do for me.' 46 These will go away into eternal punishment, but the righteous into eternal life."
This chapter continues the teaching of the previous chapter.
Jesus told the parable of the ten virgins (Matthew 25:1-13) to tell his followers to be ready for him to return. His hearers could understand the parable because they knew Jewish wedding customs.
When the Jews arranged marriages, they would plan for the wedding to take place weeks or months later. At the proper time, the young man would go to his bride's house, where she would be waiting for him. The wedding ceremony would take place, and then the man and his bride would travel to his home, where there would be a feast.
Jesus tells a parable about wise and foolish virgins to illustrate that his disciples should be prepared for his return.
Here "kingdom of heaven" refers to God's rule as king. The phrase "kingdom of heaven" is used only in Matthew. If possible, use "heaven" in your translation. See how you translated this in [Matthew 13:24]
These could have been 1) lamps or 2) torches made by putting cloth around the end of a stick and wetting the cloth with oil.
"Five of the virgins"
"had with them only the oil in their lamps"
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This word is used here to mark a new part of the story.
This can be stated in active form. Alternate translation: "while the bridegroom was taking a long time to arrive"
"all ten virgins got sleepy"
"someone shouted"
Jesus continues telling a parable.
"adjusted their lamps so they would burn brightly"
These nominal adjectives can be stated as adjectives. Alternate translation: "The foolish virgins said to the wise virgins"
This is an idiom. Alternate translation: "the fire in our lamps is about to burn out"
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"the five foolish virgins went away"
The understood information can be stated clearly. Alternate translation: "to buy more oil"
These are the virgins who had extra oil.
This can be stated in active form. Alternate translation: "the servants shut the door"
This implicit information can be stated explicitly. Alternate translation: "open the door for us so we can come inside"
Jesus concludes the parable about the ten virgins.
"I tell you the truth." This adds emphasis to what the master says next.
"I do not know who you are." This is the end of the parable.
Here "day" and "hour" refer to an exact time. The implied information can be stated explicitly. Alternate translation: "you do not know the exact time when the Son of Man will return"
Jesus tells a parable about faithful and unfaithful servants to illustrate that his disciples should remain faithful during his absence and be prepared for his return.
The word "it" here refers to the kingdom of heaven (Matthew 13:24).
"was ready to go" or "was to go soon"
"put them in charge of his possessions"
"what he owned"
"five talents of gold." Avoid translating this into modern money. A "talent" of gold was worth twenty years' wages. The parable is contrasting the relative amounts of five, two, and one, as well as the large amount of wealth involved. Alternate translation: "five bags of gold" or "five bags of gold, each worth 20 years' wages"
The word "talents" is understood from the previous phrase. Alternate translation: "to another he gave two talents of gold ... gave one talent of gold" or "to another he gave two bags of gold ... gave one bag of gold"
The implicit information can be stated explicitly. Alternate translation: "according to each servant's skill in managing wealth"
"invested the talents" or "used them in business" or "traded with them"
"out of his investments he earned another five talents"
Jesus continues telling a parable about the servants and the talents.
"earned another two talents"
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Jesus continues telling the parable about the servants and the talents.
This word is used here to mark a new part of the story.
"I have earned five more talents"
A "talent" was worth twenty years' wages. Avoid translating this into modern money. See how you translated this in [Matthew 25:15]
"You have done well" or "You have done right." Your culture might have an expression that a master (or someone in authority) would use to show that he approves of what his servant (or someone under him) has done.
The phrase "Enter into the joy" is an idiom. Also, the master is speaking about himself in the third person. Alternate translation: "Come and be happy with me"
Jesus continues telling the parable about the servants and the talents.
"I have earned two more talents"
"You have done well" or "You have done right." Your culture might have an expression that a master (or someone in authority) would use to show that he approves of what his servant (or someone under him) has done. See how you translated this in Matthew 25:21.
The phrase "Enter into the joy" is an idiom. Also, the master is speaking about himself in the third person. Alternate translation: "Come and be happy with me" See how you translated this in [Matthew 25:21]
Jesus continues telling the parable about the servants and the talents.
Possible meanings are 1) a man who demands much from other people or 2) a man who does not treat others well.
The words "reap where you did not sow" and "harvest where you did not scatter" mean the same thing. They refer to a farmer who gathers crops that other people have planted. The servant uses this metaphor to accuse the master of taking what rightfully belongs to others.
"scatter seed." This refers to sowing seed by gently throwing handfuls of it onto the soil.
"Look, here is what is yours"
Jesus continues telling a parable about the servants and the talents.
"You are a wicked servant who does not want to work. You knew"
The words "reap where I have not sowed" and "harvest where I have not scattered" mean the same thing. They refer to a farmer who gathers crops that people who work for him have planted. See how you translated this in [Matthew 25:24]
The understood information can be stated clearly. Alternate translation: "received back my own money"
payment from the banker for the temporary use of the master's money
Jesus concludes the parable about the servants and the talents.
The master is speaking to other servants.
A "talent" was worth twenty years' wages. Avoid translating this into modern money. See how you translated this in [Matthew 25:15]
It is implied that the person who possesses something also uses it wisely. Alternate translation: "who uses well what he has"
"he will have much more"
It is implied that the person does possess something but he does not use it wisely. Alternate translation: "from anyone does not use well what he has"
This can be stated in active form. Alternate translation: "God will take away" or "I will take away"
Here "outer darkness" is a metonym for the place where God sends those who reject them. This is a place that is completely separated from God forever. See how you translated this in [Matthew 8:12]
"Grinding of teeth" is symbolic action, representing extreme sadness and suffering. See how you translated this in [Matthew 8:12]
Jesus begins to tell his disciples how he will judge people when he returns at the end time.
Jesus is speaking about himself in the third person.
This can be stated in active form. Alternate translation: "He will gather all the nations before him"
"In front of him"
Here "nations" refers to people. Alternate translation: "all people from every country"
Jesus uses a simile to describe how he will separate the people.
This is a metaphor that means the Son of Man will separate all people. He will put the righteous people at his right side, and he will put the sinners at his left side.
Here, "the King" is another title for the Son of Man. Jesus was referring to himself in the third person. Alternate translation: "I, the King, ... my right hand"
This can be stated in active form. Alternate translation: "Come, you whom my Father has blessed"
This is an important title for God that describes the relationship between God and Jesus.
This can be stated in active form. Alternate translation: "inherit the kingdom that God has made ready for you"
Here "kingdom" refers to God's rule as king. Alternate translation: "receive the blessings of God's rule that he has planned to give you"
The author speaks of the world as if it were a building set on a foundation. Alternate translation: "since he first created the world"
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This can be stated as an adjective. Alternate translation: "the righteous people"
The understood information can be stated clearly. Alternate translation: "Or when did we see you thirsty"
This is the end of a series of questions that begins in verse 37. The understood information can be stated clearly. Alternate translation: "Or when did we see you naked"
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This is another title for the Son of Man. Jesus is speaking about himself in the third person.
"say to those at his right hand"
"I tell you the truth." This emphasizes what the King says next.
"one of the least important"
Here "brothers" refers to anyone, male or female, who obeys the King. Alternate translation: "my brothers and sisters here" or "these who are like my brothers and sisters"
"I consider that you did it for me"
"Then the King will." Jesus is speaking about himself in the third person.
"you people whom God has cursed"
This can be stated in active form. Alternate translation: "the eternal fire that God has prepared"
the devil's helpers
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The words "I was" preceding "naked" are understood. Alternate translation: "I was naked, but you did not give me clothes"
The words "I was" preceding "sick" are understood. Alternate translation: "I was sick and in prison"
Jesus finishes telling his disciples how he will judge people when he returns at the end time.
"those on his left will also answer"
"for any of the least important ones of my people"
"I consider that you did not do it for me" or "I was really the one whom you did not help"
This is the end of the part of the story that began in Matthew 23:1, where Jesus teaches about salvation and the final judgment.
"The King will send these to a place where they will receive punishment that never ends"
The understood information can be made clear. Alternate translation: "but the King will send the righteous to the place where they will live forever with God"
This nominative adjective can be stated as an adjective. Alternate translation: "the righteous people"
1 It came about that when Jesus had finished all these words, he said to his disciples, 2 "You know that after two days the Passover is coming, and the Son of Man will be given over to be crucified."
3 Then the chief priests and the elders of the people were gathered together in the palace of the high priest, who was named Caiaphas. 4 They plotted together to arrest Jesus stealthily and kill him. 5 For they were saying, "Not during the festival, so that a riot does not arise among the people."
6 Now while Jesus was in Bethany in the house of Simon the leper, 7 as he was reclining at table, a woman came to him having an alabaster jar of very expensive ointment, and she poured it upon his head. 8 But when his disciples saw it, they became angry and said, "What is the reason for this waste? 9 This could have been sold for a large amount and given to the poor."
10 But Jesus, knowing this, said to them, "Why are you causing trouble for this woman? For she has done a beautiful thing for me. 11 You always have the poor with you, but you will not always have me. 12 For when she poured this ointment on my body, she did it for my burial. 13 Truly I say to you, wherever this good news is preached in the whole world, what this woman has done will also be spoken of in memory of her."
14 Then one of the twelve, who was named Judas Iscariot, went to the chief priests 15 and said, "What are you willing to give me to turn him over to you?" They weighed out thirty pieces of silver for him. 16 From that moment he sought an opportunity to turn him over to them.
17 Now on the first day of unleavened bread the disciples came to Jesus and said, "Where do you want us to prepare for you to eat the Passover meal?"
18 He said, "Go into the city to a certain man and say to him, 'The Teacher says, "My time is at hand. I will keep the Passover at your house with my disciples."'" 19 The disciples did as Jesus directed them, and they prepared the Passover meal.
20 When evening came, he sat down to eat with the twelve disciples. 21 As they were eating, he said, "Truly I say to you that one of you will betray me."
22 They were very sorrowful, and each one began to ask him, "Surely not I, Lord?"
23 He answered, "The one who dips his hand with me in the dish is the one who will betray me. 24 The Son of Man will go, just as it is written about him. But woe to that man by whom the Son of Man is betrayed! It would be better for that man if he had not been born."
25 Judas, who would betray him said, "Is it I, Rabbi?"
He said to him, "You have said it yourself."
26 As they were eating, Jesus took bread, blessed it, and broke it. He gave it to the disciples and said, "Take, eat. This is my body." 27 He took a cup and gave thanks, and gave it to them and said, "Drink it, all of you. 28 For this is my blood of the covenant that is poured out for many for the forgiveness of sins. 29 But I say to you, I will not drink again of this fruit of the vine, until that day when I drink it new with you in my Father's kingdom."
30 When they had sung a hymn, they went out to the Mount of Olives. 31 Then Jesus said to them, "All of you will fall away tonight because of me, for it is written,
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    'I will strike the shepherd
        and the sheep of the flock will be scattered.'
32 But after I am raised up, I will go ahead of you into Galilee."
33 But Peter said to him, "Even if all fall away because of you, I will never fall away."
34 Jesus said to him, "Truly I say to you, this very night, before the rooster crows, you will deny me three times."
35 Peter said to him, "Even if I must die with you, I will not deny you." All the other disciples said the same thing.
36 Then Jesus went with them to a place called Gethsemane and said to his disciples, "Sit here while I go over there and pray." 37 He took Peter and the two sons of Zebedee with him and began to become sorrowful and troubled. 38 Then he said to them, "My soul is deeply sorrowful, even to death. Remain here and watch with me." 39 He went a little farther, fell on his face, and prayed. He said, "My Father, if it is possible, let this cup pass from me. Yet, not as I will, but as you will." 40 He came to the disciples and found them sleeping, and he said to Peter, "What, could you not watch with me for one hour? 41 Watch and pray that you do not enter into temptation. The spirit indeed is willing, but the flesh is weak." 42 He went away a second time and prayed. He said, "My Father, if this cannot pass away unless I drink it, your will be done." 43 He came again and found them sleeping, for their eyes were heavy. 44 So leaving them again, he went away and prayed a third time, saying the same words. 45 Then Jesus came to the disciples and said to them, "Are you still sleeping and taking your rest? Look, the hour is at hand, and the Son of Man is being betrayed into the hands of sinners. 46 Arise, let us go. Look, the one who is betraying me is near."
47 While he was still speaking, Judas, one of the twelve, came. A large crowd came with him from the chief priests and elders of the people. They came with swords and clubs. 48 Now the man who was going to betray Jesus had given them a signal, saying, "The one I kiss is the man. Seize him." 49 Immediately he came up to Jesus and said, "Greetings, Rabbi!" and he kissed him.
50 Jesus said to him, "Friend, do what you have come to do." Then they came, laid hands on Jesus, and seized him. 51 Behold, one of those who was with Jesus stretched out his hand, drew his sword, and struck the servant of the high priest, and cut off his ear. 52 Then Jesus said to him, "Put your sword back in its place, for all those who take up the sword will perish by the sword. 53 Do you think that I could not call upon my Father, and he would send me more than twelve legions of angels? 54 But how then would the scriptures be fulfilled, that this must happen?" 55 At that time Jesus said to the crowd, "Have you come out with swords and clubs to seize me like a robber? Every day I sat teaching in the temple, and you did not arrest me. 56 But all this has happened so that the writings of the prophets might be fulfilled." Then all the disciples abandoned him and fled.
57 Those who had seized Jesus led him away to Caiaphas the high priest, where the scribes and the elders had gathered together. 58 But Peter followed him from a distance to the courtyard of the high priest. He went inside and sat down with the officers to see the outcome. 59 Now the chief priests and the whole council were looking for false testimony against Jesus so that they might put him to death. 60 They did not find any, even though many false witnesses came forward. But later two came forward 61 and said, "This man said, 'I am able to destroy the temple of God and rebuild it in three days.'"
62 The high priest stood up and said to him, "Do you have no answer? What is it that they are testifying against you?" 63 But Jesus was silent. The high priest said to him, "I command you by the living God, tell us whether you are the Christ, the Son of God."
64 Jesus replied to him, "You have said it yourself. But I tell you, from now on you will see the Son of Man sitting at the right hand of Power, and coming on the clouds of heaven."
65 Then the high priest tore his clothes and said, "He has spoken blasphemy! Why do we still need witnesses? Look, now you have heard the blasphemy. 66 What do you think?"
They answered and said, "He is deserving of death." 67 Then they spit in his face and beat him with their fists, while some slapped him 68 and said, "Prophesy to us, you Christ. Who is it that struck you?"
69 Now Peter was sitting outside in the courtyard, and a servant girl came to him and said, "You were also with Jesus of Galilee."
70 But he denied it in front of them all, saying, "I do not know what you are talking about."
71 When he went out to the gateway, another servant girl saw him and said to those there, "This man was also with Jesus of Nazareth."
72 He again denied it with an oath, "I do not know the man!"
73 After a little while those who were standing by came and said to Peter, "Surely you are also one of them, for the way you speak gives you away."
74 Then he began to curse and swear, "I do not know the man," and immediately a rooster crowed.
75 Peter remembered the words that Jesus had said, "Before the rooster crows you will deny me three times." Then he went outside and wept bitterly.
Some translations set poetry farther to the right than the rest of the text to show that it is poetry. The ULB does this with the poetry in 26:31, which is from the Old Testament.
Sheep are a common image used in Scripture to refer to the people of Israel. In Matthew 26:31, however, Jesus used the words "the sheep" to refer to his disciples and to say that they would run away when he was arrested.
The Passover festival was when the Jews would celebrate the day God killed the firstborn sons of the Egyptians but "passed over" the Israelites and let them live.
Matthew 26:26-28 describes Jesus's last meal with his followers. At this time, Jesus told them that what they were eating and drinking were his body and his blood. Nearly all Christian churches celebrate "the Lord's Supper," the "Eucharist", or "Holy Communion" to remember this meal.
Matthew 26:49 describes how Judas kissed Jesus so the soldiers would know whom to arrest. The Jews would kiss each other when they greeted each other.
Two men accused Jesus of saying that he could destroy the temple in Jerusalem and then rebuild it "in three days" (Matthew 26:61). They were accusing him of insulting God by claiming that God had given him the authority to destroy the temple and the power to rebuild it. What Jesus actually said was that if the Jewish authorities were to destroy this temple, he would certainly raise it up in three days (John 2:19).
This is the beginning of a new part of the story that tells of Jesus's crucifixion, death, and resurrection. Here he tells his disciples how he will suffer and die.
"After" or "Then, after." This phrase shifts the story from Jesus's teachings to what happened next.
This refers to all that Jesus taught starting in Matthew 24:3.
This can be stated in active form. Alternate translation: "some men will give the Son of Man to other people who will crucify him"
Jesus is speaking about himself in the third person.
These verses give background information about the Jewish leaders' plot to arrest and kill Jesus.
This can be stated in active form. Alternate translation: "came together" or "met together"
"Jesus secretly"
What the leaders did not want to do during the festival can be made clearer. Alternate translation: "We should not kill Jesus during the festival"
This is the yearly Passover festival.
This begins the account of a woman pouring expensive oil on Jesus before his death.
This word is used here to mark a new part of the story.
It is implied that this is a man whom Jesus had healed from leprosy.
"Jesus was lying on his side." You can use your language's word for the position people usually are in when they eat.
"a woman came to Jesus"
This is a costly container made of soft stone.
oil that has a pleasing smell
The woman did this to honor Jesus.
The disciples ask this question out of their anger over the woman's actions. Alternate translation: "This woman has done a bad thing by wasting this ointment!"
This can be stated in active form. Alternate translation: "She could have sold this for a large amount of money and given the money"
Here "the poor" can be stated as an adjective. Alternate translation: "to poor people"
Jesus asks this question as a rebuke of his disciples. Alternate translation: "You should not be causing trouble for this woman!"
All occurrences of "you" are plural and refer to the disciples.
This can be stated as an adjective. Alternate translation: "poor people"
This is oil that has a pleasing smell. See how you translated this in Matthew 26:7.
"I tell you the truth." This adds emphasis to what Jesus says next.
This can be stated in active form. Alternate translation: "wherever people preach this good news"
This can be stated in active form. Alternate translation: "they will remember what this woman has done and will tell others about her" or "people will remember what this woman has done and will tell others about her"
Judas Iscariot agrees to help the Jewish leaders arrest and kill Jesus.
"to bring Jesus to you"
Since these words are the same as those in an Old Testament prophecy, keep this form instead of changing it to modern money.
"30 pieces"
"to enable them to seize him"
This begins the account of Jesus celebrating the Passover with his disciples.
This word is used here to mark a new part of the story.
This has quotations within quotations. You can state some of the direct quotations as indirect quotations. Alternate translation: "He told his disciples to go into the city to a certain man and tell him that the Teacher says to him, 'My time is at hand. I will keep the Passover at your house with my disciples.'" or "He told his disciples to go into the city to a certain man and say to him that the Teacher's time is at hand and he will keep the Passover with his disciples at that man's house."
Possible meanings are 1) "The time that I told you about" or 2) "The time God has set for me."
Possible meanings are 1) "is near" or 2) "has come."
"eat the Passover meal" or "celebrate the Passover by eating the special meal"
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Use the word for the position people in your culture usually are in when they eat.
"I tell you the truth." This adds emphasis to what Jesus says next.
"I am surely not the one, am I, Lord?" Possible meanings are 1) this is a rhetorical question since the apostles were sure they would not betray Jesus. Alternate translation: "Lord, I would never betray you!" or 2) this was a sincere question since Jesus's statement probably troubled and confused them.
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Jesus is speaking about himself in the third person.
Here "go" is a polite way to refer to dying. Alternate translation: "will go to his death" or "will die"
This can be stated in active form. Alternate translation: "just as the prophets wrote about him in the scriptures"
This can be stated in active form. Alternate translation: "the man who betrays the Son of Man"
"Rabbi, am I the one who will betray you?" Judas may be using a rhetorical question to deny that he is the one who will betray Jesus. Alternate translation: "Rabbi, surely I am not the one who will betray you."
This is an idiom that Jesus uses to mean "yes" without being completely clear about what he means. Alternate translation: "You are saying it" or "You are admitting it"
Jesus institutes the Lord's Supper as he celebrates the Passover with his disciples.
See how you translated these words in Matthew 14:19.
Translate "took" as you did in Matthew 14:19.
Here "cup" refers to the cup and the wine in it.
"gave it to the disciples"
"Drink the wine from this cup"
"For this wine is my blood"
"blood that shows that the covenant is in effect" or "blood that makes the covenant possible"
This can be stated in active form. Alternate translation: "will soon flow out of my body" or "will flow out of my wounds when I die"
This adds emphasis to what Jesus says next.
This is an idiom. Alternate translation: "wine"
Here "kingdom" refers to God's rule as king. Alternate translation: "when my Father establishes his rule on earth"
Father is an important title for God that describes the relationship between God and Jesus.
Jesus continues to teach his disciples as they walk to the Mount of Olives.
a song of praise to God
Jesus quotes the prophet Zechariah to show that in order to fulfill prophecy, all of his disciples will leave him.
"leave me"
This can be stated in active form. Alternate translation: "for the prophet Zechariah wrote long ago in the scriptures"
Here "I" refers to God. It is implied that God will cause or allow people to harm and kill Jesus.
These are metaphors that refer to Jesus and the disciples.
This can be stated in active form. Alternate translation: "they will scatter all the sheep of the flock" or "the sheep of the flock will run off in all directions"
Here to raise up is an idiom for causing someone who has died to become alive again. This can be stated in active form. Alternate translation: "after God raises me up" or "after God brings me back to life"
See how you translated this in Matthew 26:31.
"I tell you the truth." This adds emphasis to what Jesus says next.
Roosters often crow about the time the sun comes up, so the hearers might have understood these words as a metonym for the sun coming up. However, the actual crowing of a rooster is an important part of the story later on, so keep the word "rooster" in the translation.
a male chicken, a bird that calls out loudly around the time the sun comes up
This is the common English word for what a rooster does to make his loud call.
"you will say three times that you are not my follower"
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This begins the account of Jesus praying in Gethsemane.
"he became very sad"
Here "soul" refers to the whole person. Alternate translation: "I am very sad"
This is an idiom. Alternate translation: "and I feel as if I could even die"
He purposely lay face down on the ground to pray.
This is an important title for God that shows the relationship between God and Jesus.
Jesus speaks of the work that he must do, including dying on the cross, as if it were a bitter liquid that God has commanded him to drink from a cup. The word "cup" is an important word in the New Testament, so try to use an equivalent for that in your translation.
Here "cup" is a metonym that stands for the cup and the contents within it. The contents in the cup are a metaphor for the suffering that Jesus will have to endure. Jesus is asking the Father if it is possible for him not to have to experience the death and suffering that Jesus knows will soon happen.
This can be expressed as a full sentence. Alternate translation: "But do not do what I want; instead, do what you want"
Jesus is speaking to Peter, but the "you" is plural, referring to Peter, James, and John.
Jesus uses a question to scold Peter, James, and John. Alternate translation: "I am disappointed that you could not stay awake with me for one hour!"
Here the abstract noun "temptation" can be stated as a verb. Alternate translation: "no one tempts you to sin"
Here "spirit" is a metonym that stands for a person's desires to do good. "Flesh" stands for the needs and desires of a person's body. Jesus means that the disciples may have the desire to do what God wants, but as humans they are weak and often fail.
"Jesus went away"
The first time is described in [Matthew 26:39]
This is an important title for God that describes the relationship between God and Jesus.
"if the only way this can pass away is if I drink it." Jesus speaks of the work that he must do as if it were a bitter liquid that God has commanded him to drink.
Here "this" refers to the cup and the contents within it, a metaphor for suffering, as in Matthew 26:39).
"unless I drink from it" or "unless I drink from this cup of suffering." Here "it" refers to the cup and the contents within it, a metaphor for suffering, as in Matthew 26:39).
This can be stated in active form. Alternate translation: "may what you want happen" or "do what you want to do"
This is an idiom. Alternate translation: "they were very sleepy"
The first time is described in [Matthew 26:39]
Jesus uses a question to scold the disciples for going to sleep. Alternate translation: "I am disappointed that you are still sleeping and resting!"
This is an idiom. Alternate translation: "the time has come"
This can be stated in active form. Alternate translation: "someone is betraying the Son of Man"
Jesus is speaking about himself in the third person.
Here "hands" refers to power or control. Alternate translation: "betrayed into the power of sinners" or "betrayed so that sinners will have power over him"
"Pay attention to what I am about to tell you"
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This begins the account of when Judas betrayed Jesus and the religious leaders arrested him.
"While Jesus was still speaking"
large pieces of hard wood for hitting people
Here "Now" is used to mark a pause in the main story. Here Matthew tells background information about Judas and the signal he planned to use to betray Jesus.
This direct quotation can be stated as an indirect quotation. Alternate translation: "saying that the one he kissed was the one they should seize."
This was a respectful way to greet one's teacher.
"Judas came up to Jesus"
"met him with a kiss." Good friends would kiss each other on the cheek, but a disciple would probably kiss his master on the hand to show respect. No one knows for sure how Judas kissed Jesus.
Here "they" refers to the people with clubs and swords that came with Judas and the religious leaders.
"grabbed Jesus, and arrested him"
The word "behold" here alerts us to pay attention to the surprising information that follows.
The word "sword" is a metonym for the act of killing someone with a sword. The implied information can be stated explicitly. Alternate translation: "who pick up a sword to kill others" or "who want to kill other people"
"sword will die by means of the sword" or "sword—it is with the sword that someone will kill them"
Jesus uses a question to remind the person with the sword that Jesus could stop those who are arresting him. Alternate translation: "Surely you know that I could call ... angels."
Here "you" is singular and refers to the person with the sword.
This is an important title for God that describes the relationship between God and Jesus.
The word "legion" is a military term that refers to a group of about 6,000 soldiers. Jesus means God would send enough angels to easily stop those who are arresting Jesus. The exact number of angels is not important. Alternate translation: "more than 12 really large groups of angels"
Jesus uses a question to explain why he is letting these people arrest him. This can be stated in active form. Alternate translation: "But if I did that, I would not be able to fulfill what God said in the scriptures must happen"
Jesus is using this question to point out the wrong actions of those arresting him. Alternate translation: "You know that I am not a robber, so it is wrong for you to come out to me bringing swords and clubs"
large pieces of hard wood for hitting people
It is implied that Jesus was not in the actual temple. He was in the courtyard around the temple.
This can be stated in active form. Alternate translation: "I would fulfill all that the prophets wrote in the scriptures"
"left him." If your language has a word that means they left him when they should have stayed with him, use it here.
This begins the account of Jesus's trial before the council of Jewish religious leaders.
"Peter followed Jesus"
an open area near the high priest's house
"Peter went inside"
These were probably the servants of the "scribes and elders" (Matthew 26:57).
This word is used here to mark a new part of the story.
Here "they" refers to the chief priests and the members of the council.
"might have a reason to execute him"
"two men came forward" or "two witnesses came forward"
If your language does not allow quotes within quotes you can rewrite it as a single quote. Alternate translation: "This man said that he is able to destroy ... days."
"This man Jesus said"
"within three days," before the sun goes down three times, not "after three days," after the sun has gone down the third time
The chief priest is not asking Jesus for information about what the witnesses said. He is asking Jesus to prove what the witnesses said is wrong. Alternate translation: "What is your response to what the witnesses are testifying against you?"
This is an important title that describes the relationship between the Christ and God.
Here "living" contrasts the God of Israel to all the false gods and idols that people worshiped. Only the God of Israel is alive and has power to act. See how you translated this in Matthew 16:16.
This is an idiom that Jesus uses to mean "yes" without being completely clear about what he means. Alternate translation: "You are saying it" or "You are admitting it"
Here "you" is plural. Jesus is speaking to the high priest and to the other persons there.
Possible meanings are 1) the phrase "from now on" is an idiom that means they will see the Son of Man in his power at some time in the future or 2) the phrase "from now on" means that from the time of Jesus's trial and onward, Jesus is showing himself to be the Messiah who is powerful and victorious.
Jesus is speaking about himself in third person.
Here "Power" is metonym that represents God. To sit at the "right hand of God" is a symbolic action of receiving great honor and authority from God. Alternate translation: "sitting in the place of honor beside the all-powerful God"
"riding to earth on the clouds of heaven"
Tearing clothing was a sign of anger and sadness.
The reason the high priest called Jesus's statement blasphemy is probably that he understood Jesus's words in [Matthew 26:64]
The high priest uses this question to emphasize that he and the members of the council do not need to hear from any more witnesses. Alternate translation: "We do not need to hear from any more witnesses!"
Here "you" is plural and refers to the members of the council.
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Possible meanings are 1) "Then some of the men" or 2) "Then the soldiers."
This was done as an insult.
hit him in the face with the palms of their hands
Here "Prophesy to us" means to tell by means of God's power. It does not mean to tell what will happen in the future.
Those hitting Jesus do not really think he is the Christ. They call him this to mock him.
These events happen at the same time as Jesus's trial before the religious leaders.
This begins the account of how Peter denies three times that he knows Jesus, as Jesus said he would do.
This word is used here to mark a new part of the story.
Peter was able to understand what the servant girl was saying. He used these words to deny that he had been with Jesus.
"When Peter went out"
opening in the wall around a courtyard
"said to the people who were sitting there"
"He denied it again by swearing"
"one of those who were with Jesus"
This can be translated with a new sentence. "one of them. We can tell you are from Galilee because you speak like a Galilean"
"to call down a curse on himself"
A rooster is a bird that calls out loudly around the time the sun comes up. A rooster that has called out is said to have "crowed." See how you translated this in Matthew 26:34.
This direct quotation can be stated as an indirect quotation. Alternate translation: "Peter remembered that Jesus told him that before the rooster crowed, he would deny Jesus three times."
1 Now when morning came, all the chief priests and elders of the people plotted against Jesus to put him to death. 2 They bound him, led him away, and delivered him to Pilate the governor.
3 Then when Judas, who had betrayed him, saw that Jesus had been condemned, he repented and returned the thirty pieces of silver to the chief priests and elders, 4 and said, "I have sinned by betraying innocent blood."
But they said, "What is that to us? See to that yourself." 5 Then he threw down the pieces of silver in the temple, and departed, and went out and hanged himself. 6 The chief priests took the pieces of silver and said, "It is not lawful to put this into the treasury because it is the price of blood." 7 They discussed the matter together, and they bought with the money the potter's field in which to bury strangers. 8 For this reason that field has been called, "The Field of Blood" to this day. 9 Then that which had been spoken by Jeremiah the prophet was fulfilled, saying, "They took the thirty pieces of silver, the price set on him by the sons of Israel, 10 and they gave it for the potter's field, as the Lord had directed me."
11 Now Jesus stood before the governor, and the governor asked him, "Are you the King of the Jews?"
Jesus answered him, "You say so."
12 But when he was accused by the chief priests and elders, he answered nothing. 13 Then Pilate said to him, "Do you not hear how many things they accuse you of?" 14 But he did not answer even one word, so that the governor was greatly amazed. 15 Now at the festival it was the custom of the governor to set free one prisoner chosen by the crowd. 16 At that time they had a notorious prisoner named Jesus Barabbas. [1]17 So when they were gathered together, Pilate said to them, "Who do you want me to set free for you? Barabbas, or Jesus who is called Christ?" 18 He knew that they had handed Jesus over to him because of envy.
19 While he was sitting on the judgment seat, his wife sent word to him and said, "Have nothing to do with that innocent man. For I have suffered much today because of a dream I had about him."
20 Now the chief priests and the elders persuaded the crowd that they should ask for Barabbas and destroy Jesus. 21 The governor asked them, "Which of the two do you want me to set free for you?"
They said, "Barabbas."
22 Pilate said to them, "What should I do with Jesus who is called Christ?"
They all answered, "Crucify him."
23 Then he said, "Why, what evil has he done?"
But they cried out even louder, "Crucify him."
24 So when Pilate saw that he was gaining nothing, but instead a riot was starting, he took water, washed his hands in front of the crowd, and said, "I am innocent of the blood of this man. You see to it."
25 All the people said, "May his blood be on us and our children." 26 Then he set Barabbas free for them, but he scourged Jesus and handed him over to be crucified.
27 Then the soldiers of the governor took Jesus into the government headquarters and they gathered the whole company of soldiers. 28 They stripped him and put a scarlet robe on him. 29 They made a crown of thorns and put it on his head, and placed a staff in his right hand. They knelt down before him and mocked him, saying, "Hail, King of the Jews!" 30 They spat on him, and they took the staff and struck him on the head again and again. 31 When they had mocked him, they took the robe off him and put his own garments on him, and led him away to crucify him.
32 As they came out, they found a man from Cyrene named Simon, whom they forced to go with them so that he might carry his cross. 33 They came to a place called Golgotha, which means "The Place of a Skull." 34 They gave him wine to drink mixed with gall. But when he tasted it, he would not drink. 35 When they had crucified him, they divided up his garments by casting lots, 36 and they sat and kept guard over him. 37 Above his head they put the charge against him, which read, "This is Jesus, the king of the Jews." 38 Two robbers were crucified with him, one on the right of him and one on the left. 39 Those who passed by insulted him, shaking their heads 40 and saying, "You who were going to destroy the temple and rebuild it in three days, save yourself! If you are the Son of God, come down from the cross!"
41 In the same way the chief priests were mocking him, along with the scribes and elders, and said, 42 "He saved others, but he cannot save himself. He is the King of Israel. Let him come down off the cross, and then we will believe in him. 43 He trusts in God, let God rescue him now, if God consents to release him. For he even said, 'I am the Son of God.'" 44 In the same way the robbers who were crucified with him also insulted him.
45 Now from the sixth hour darkness came over the whole land until the ninth hour. 46 About the ninth hour, Jesus cried with a loud voice and said, "Eli, Eli, lama sabachthani?" which means, "My God, my God, why have you abandoned me?"
47 When some of those who were standing there heard it, they said, "He is calling for Elijah."
48 Immediately one of them ran and took a sponge, filled it with sour wine, put it on a reed staff, and gave it to him to drink. 49 The rest of them said, "Leave him alone. Let us see whether Elijah comes to save him." 50 Then Jesus cried out again with a loud voice and gave up his spirit.
51 Behold, the curtain of the temple was split in two from the top to the bottom, and the earth shook, and the rocks split apart. 52 The tombs were opened, and the bodies of the holy people who had fallen asleep were raised. 53 They came out of the tombs after his resurrection, entered the holy city, and appeared to many. 54 Now when the centurion and those who were watching Jesus saw the earthquake and the things that had happened, they became very afraid and said, "Truly this was the Son of God." 55 Many women who had followed Jesus from Galilee to attend to his needs were there watching from a distance. 56 Among them were Mary Magdalene, Mary the mother of James and Joseph, and the mother of the sons of Zebedee.
57 When it was evening, there came a rich man from Arimathea, named Joseph, who was also a disciple of Jesus. 58 He approached Pilate and asked for the body of Jesus. Then Pilate ordered it to be given to him. 59 Joseph took the body, wrapped it in a clean linen cloth, 60 and laid it in his own new tomb that he had cut into the rock. Then he rolled a large stone against the door of the tomb and went away. 61 Mary Magdalene and the other Mary were there, sitting opposite the tomb.
62 The next day, which was the day after the Preparation, the chief priests and the Pharisees were gathered together with Pilate. 63 They said, "Sir, we remember that when that deceiver was alive, he said, 'After three days will I rise again.' 64 Therefore command that the tomb be made secure until the third day, otherwise his disciples may come and steal him and say to the people, 'He has risen from the dead,' and the last deception will be worse than the first."
65 Pilate said to them, "Take a guard. Go and make it as secure as you know how." 66 So they went and made the tomb secure, sealing the stone and placing the guard.
The Jewish leaders needed to get permission from Pontius Pilate, the Roman governor, before they could kill Jesus. This was because Roman law did not allow them to kill Jesus themselves. Pilate was going to set one prisoner free, and he wanted to set Jesus free, but they wanted him to free a very bad prisoner named Barabbas instead.
The tomb in which Jesus was buried (Matthew 27:60) was the kind of tomb in which wealthy Jewish families buried their dead. It was an actual room cut into a rock. It had a flat place on one side where they could place the body after they had put oil and spices on it and wrapped it in cloth. Then they would roll a large rock in front of the tomb so no one could see inside or enter.
The soldiers said, "Hail, King of the Jews!"
This begins the account of Jesus's trial before Pilate.
This word is used here to mark a new part of the story.
The Jewish leaders were planning how they could convince the Roman leaders to kill Jesus.
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This event happened after Jesus's trial in front of the council of Jewish religious leaders, but we do not know if it happened before or during Jesus's trial before Pilate.
The author has stopped telling the story of Jesus's trial so he can tell the story of how Judas killed himself.
If your language has a way of showing that a new story is starting, you may want to use that here.
This can be stated in active form. Alternate translation: "that the Jewish leaders had condemned Jesus"
This was the money that the chief priests had given Judas to betray Jesus. See how you translated it in Matthew 26:15.
This is an idiom that refers to the death of an innocent person. Alternate translation: "a person who does not deserve to die"
The Jewish leaders use this question to emphasize that they do not care about what Judas said. Alternate translation: "That is not our problem!" or "That is your problem!"
Possible meanings are 1) he threw the pieces of silver while in the temple courtyard, or 2) he was standing in the temple courtyard, and he threw the pieces of silver into the temple.
"Our laws do not allow us to put this"
"put this silver"
This is the place they kept the money they used to provide for things needed for the temple and the priests.
This is an idiom that means money paid to a person who helped kill someone. Alternate translation: "money paid for a man to die"
This was a field that was bought to bury strangers who died in Jerusalem.
This can be stated in active form. Alternate translation: "people call that field"
This means to the time that Matthew is writing this book.
The author quotes Old Testament scripture to show that Judas's suicide was a fulfillment of prophecy.
This can be stated in active form. Alternate translation: "This fulfilled what the prophet Jeremiah spoke"
This can be stated in active form. Alternate translation: "the price the sons of Israel set on him"
This refers to those among the people of Israel who paid to kill Jesus and speaks of them as though they were doing what all the people of Israel wanted them to do. Alternate translation: "some of the descendants of Israel" or "the leaders of Israel"
Here "me" refers to Jeremiah.
This continues the story of Jesus's trial before Pilate, which began in Matthew 27:2.
The word "Now" is used here to mark a return to the main events of the story.
"Pilate"
Possible meanings are 1) by saying this, Jesus implied that he is the King of the Jews. Alternate translation: "Yes, as you said, I am" or "Yes. It is as you said" or 2) by saying this, Jesus was saying that Pilate, not Jesus, was the one calling him the King of the Jews. Alternate translation: "You yourself have said so"
This can be stated in active form. Alternate translation: "But when the chief priests and elders accused him"
Pilate asks this question because he is surprised that Jesus remains silent. Alternate translation: "I am surprised that you do not answer these people who accuse you of doing so many bad things!"
"how many things they testify against you about"
"did not say even one word; this greatly amazed the governor." This is an emphatic way of saying that Jesus was completely silent.
This word is used here to mark a pause in the story so Matthew can give information to help the reader understand what happens beginning in [Matthew 27:17]
This is the Passover celebration.
This can be stated in active form. Alternate translation: "prisoner whom the crowd would choose"
"there was a notorious prisoner"
well known for doing something bad
This can be stated in active form. Alternate translation: "the crowd gathered"
This can be stated in active form. Alternate translation: "whom some people call the Christ"
"the Jewish leaders had brought Jesus to him." They had done this so that Pilate would judge Jesus.
"While Pilate was sitting"
"sitting on the judge's seat." This is where a judge would sit while making a decision.
"sent a message"
"I have been very upset today"
Here "Now" is used to mark a pause in the story. Matthew tells background information about why the crowd chose Barabbas.
The phrase "ask for Barabbas" is an ellipsis for "ask Pilate to release Barabbas." The phrase "destroy Jesus" here is a euphemism for "kill Jesus," and because the people in the crowd would not kill Jesus themselves, it is a metonym or ellipsis for the crowd telling Pilate to have his soldiers kill Jesus. Alternate translation: "they should ask Pilate to release Jesus and tell him to have his soldiers kill Jesus"
"asked the crowd"
This can be stated in active form. Alternate translation: "whom some people call the Christ"
"has Jesus done"
"the crowd cried out"
"he was doing no good" or "he was unable to convince the people"
Pilate does this as a sign that he is not responsible for Jesus's death.
Here "blood" refers to a person's death. Alternate translation: "the death"
This is an idiom that means "This is your responsibility."
Here "blood" is a metonym that stands for a person's death. The phrase "be on us and our children" is an idiom that means they accept the responsibility of what is happening. Alternate translation: "Yes! We and our descendants will be responsible for executing him"
Possible meanings are 1) Pilate set Barabbas free because the crowd had asked him to or 2) Pilate released Barabbas and put him under the control of the crowd.
It is implied that Pilate ordered his soldiers to scourge Jesus. Handing Jesus over to be crucified is a metaphor for ordering his soldiers to crucify Jesus. Alternate translation: "he ordered his soldiers to scourge Jesus and to crucify him" (See: and )
"beat Jesus with a whip" or "whipped Jesus"
This begins the account of Jesus's crucifixion and death.
"group of soldiers"
"pulled off his clothes"
bright red
"a crown from thorny branches" or "a crown from branches with thorns on them"
They gave Jesus a stick to hold to represent a scepter that a king holds. They did this to mock Jesus.
They were saying this to mock Jesus. They were calling Jesus "King of the Jews," but they did not really believe he was a king. And yet what they were saying was true.
"We honor you" or "May you live a long time"
The past tense of the verb "spit" can be either "spit" or "spat."
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This means Jesus and the soldiers came out of the city. Alternate translation: "As they came out of Jerusalem"
"the soldiers saw a man"
"whom the soldiers forced to go with them so that he could carry Jesus's cross"
This can be stated in active form. Alternate translation: "place that people called Golgotha"
Wine alone might have reduced the pain of crucifixion. This can be stated in active form. Alternate translation: "him wine, which they had mixed with gall"
Gall is the bitter yellow liquid that bodies use in digestion. The people were mocking Jesus by mixing it with the wine and so making the wine undrinkable.
These were the clothes Jesus had been wearing.
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"a written explanation of why he was being crucified"
This can be stated in active form. Alternate translation: "The soldiers crucified two robbers with Jesus"
They did this to make fun of Jesus.
They did not believe that Jesus is the Son of God, so they wanted him to prove it if it was true. Alternate translation: "If you are the Son of God, prove it by coming down from the cross"
This is an important title for the Christ that describes his relationship to God.
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Possible meanings are 1) the Jewish leaders do not believe that Jesus saved others or that he can save himself, or 2) they believe he did save others but are laughing at him because now he cannot save himself.
The leaders are mocking Jesus. They call him "King of Israel," but they do not really believe he is king. Alternate translation: "He says that he is the King of Israel"
The Jewish leaders continue mocking Jesus.
This is a quotation within a quotation. It can be stated as an indirect quotation. Alternate translation: "For Jesus even said that he is the Son of God."
This is an important title for Jesus that describes his relationship to God.
This can be stated in active form. Alternate translation: "the robbers that the soldiers crucified with Jesus"
This word is used here to mark a new part of the story.
"from about noon ... for three hours" or "from about twelve o'clock midday ... until about three o'clock in the afternoon"
The word "darkness" is an abstract noun. Alternate translation: "it became dark over the whole land"
"Jesus called out" or "Jesus shouted"
These words are what Jesus cried out in his own language. Translators usually leave these words as they are.
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Possible meanings are 1) one of the soldiers or 2) one of those who stood by and watched.
This is a sea animal that is harvested and used to take up and hold liquids. These liquids can later be pushed out.
"gave it to Jesus"
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Here "spirit" refers to that which gives life to a person. This phrase is a way of saying that Jesus died. Alternate translation: "he died, giving his spirit over to God" or "he breathed his last breath"
This begins the account of the events that happened when Jesus died.
The word "behold" here alerts us to pay attention to the surprising information that follows.
This can be stated in active form. Alternate translation: "the curtain of the temple tore in two" or "God caused the curtain of the temple to tear in two"
This can be stated in active form. Alternate translation: "God opened the tombs and made many godly people who had died become alive again"
Here to raise is an idiom for causing someone who has died to become alive again. This can be translated in active form. Alternate translation: "God put life back into to the dead bodies of many godly people who had fallen asleep"
This is a polite way of referring to dying. Alternate translation: "died"
The order of the events that Matthew describes (beginning with the words "The tombs were opened" in verse 52) is unclear. After the earthquake when Jesus died and the tombs were opened 1) the holy people came back to life, and then, after Jesus came back to life, the holy people entered Jerusalem, where many people saw them, or 2) Jesus came back to life, and then the holy ones came back to life and entered the city, where many people saw them.
This word is used here to mark a new part of the story.
"those who were guarding Jesus." This refers to the other soldiers who were guarding Jesus with the centurion. Alternate translation: "the other soldiers with him who were guarding Jesus"
This is an important title for Jesus that describes his relationship to God.
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"the mother of James and John" or "the wife of Zebedee"
This begins the account of Jesus's burial.
This is the name of a city in Israel.
This can be stated in active form. Alternate translation: "Then Pilate ordered the soldiers to give the body of Jesus to Joseph"
a fine, costly cloth
It is implied that Joseph had workers who cut the tomb into the rock.
Most likely Joseph had other people there to help him roll the stone.
"across from the tomb"
This is the day that people got everything ready for the Sabbath.
"met with Pilate"
"when Jesus, the deceiver, was alive"
This has a quotation within a quotation. It can be stated as an indirect quotation. Alternate translation: "he said that after three days he will rise again." or "he said that after three day he would rise again."
This can be stated in active form. Alternate translation: "command your soldiers to guard the tomb"
"day number three." This refers to the day after two nights have passed.
"his disciples may come and steal his body"
This has a quotation within a quotation. It can be stated as an indirect quotation. Alternate translation: "his disciples may ... tell the people that he has risen from the dead, and"
From among all those who have died. The expression "the dead" describes all dead people together in the underworld. To rise from among them speaks of becoming alive again.
The understood information can be stated clearly. Alternate translation: "and if they deceive people by saying that, it will be worse than the way he deceived people before when he said that he was the Christ"
This consisted of four to sixteen Roman soldiers.
Possible meanings are 1) they put a cord around the stone and attached it with seals to the rock wall on either side of the entrance to the tomb or 2) they put seals between the stone and the wall.
"telling the soldiers to stand where they could keep people from tampering with the tomb"
1 Now after the Sabbath, as it began to dawn toward the first day of the week, Mary Magdalene and the other Mary came to see the tomb. 2 Behold, there was a great earthquake, for an angel of the Lord descended from heaven, came and rolled away the stone, and sat on it. 3 His appearance was like lightning, and his clothing as white as snow. 4 The guards shook with fear and became like dead men. 5 The angel addressed the women and said to them, "Do not be afraid, for I know that you seek Jesus, who has been crucified. 6 He is not here, but is risen, just as he said. Come see the place where the Lord was lying. 7 Go quickly and tell his disciples, 'He has risen from the dead. See, he is going ahead of you to Galilee. There you will see him.' See, I have told you."
8 The women quickly left the tomb with fear and great joy, and ran to tell his disciples. 9 Behold, Jesus met them and said, "Greetings!" The women came, took hold of his feet and worshiped him. 10 Then Jesus said to them, "Do not be afraid. Go tell my brothers to leave for Galilee. There they will see me."
11 Now while the women were going, behold, some of the guards went into the city and told the chief priests all the things that had happened. 12 When the priests had met with the elders and discussed the matter with them, they gave a large amount of money to the soldiers 13 and told them, "Say to others, 'The disciples of Jesus came by night and stole his body while we were sleeping.' 14 If this report reaches the governor, we will persuade him and take any worries away from you." 15 So the soldiers took the money and did as they had been instructed. This report spread widely among the Jews and continues even today.
16 But the eleven disciples went to Galilee, to the mountain to which Jesus had directed them. 17 When they saw him, they worshiped him, but some doubted. 18 Jesus came to them and spoke to them and said, "All authority has been given to me in heaven and on earth. 19 Go therefore and make disciples of all the nations. Baptize them into the name of the Father, of the Son, and of the Holy Spirit. 20 Teach them to obey all the things that I have commanded you. See, I am with you always, even to the end of the age."
The tomb in which Jesus was buried (Matthew 28:1) was the kind of tomb in which wealthy Jewish families buried their dead. It was an actual room cut into a rock. It had a flat place on one side where they could place the body after they had put oil and spices on it and wrapped it in cloth. Then they would roll a large rock in front of the tomb so no one could see inside or enter.
The last two verses (Matthew 28:19-20) are commonly known as "The Great Commission" because they contain a very important command given to all Christians. Christians are to "make disciples" by going to people, sharing the gospel with them and training them to live as Christians.
Matthew, Mark, Luke, and John all wrote about angels in white clothing with the women at Jesus's tomb. Two of the authors called them men, but that is only because the angels looked human. Two of the authors wrote about two angels, but the other two authors wrote about only one of them. It is best to translate each of these passages as it appears in the ULB without trying to make the passages all say exactly the same thing. (See: Matthew 28:1-2 and Mark 16:5 and Luke 24:4 and John 20:12)
This begins the account of the resurrection of Jesus from the dead.
"After the Sabbath, as the sun began to come up Sunday morning"
This word is used here to mark a new part of the story.
"the other woman named Mary." This is Mary the mother of James and Joseph (Matthew 27:56).
The word "behold" here alerts us to pay attention to the surprising information that follows. Your language may have a way of doing this.
Possible meanings are 1) the earthquake happened because the angel came down and rolled away the stone or 2) all these events happened at the same time .
a sudden and violent shaking of the ground
"The angel's appearance"
This is a simile that emphasizes how bright in appearance the angel was. Alternate translation: "was bright like lightning"
This is a simile that emphasizes how bright and white the angel's clothes were. The verb "was" from the previous phrase can be repeated. Alternate translation: "his clothing was very white, like snow"
This is a simile that means the soldiers fell down and did not move. Alternate translation: "fell to the ground and lay there like dead men"
"Mary Magdalene and the other woman named Mary"
This can be stated in active form. Alternate translation: "whom the people and the soldiers crucified" or "whom they crucified"
This means that Jesus's body was lying on the flat surface inside the tomb, not that Jesus was saying things that were not true.
This is a quotation within a quotation. It can be stated as an indirect quotation. Alternate translation: "tell his disciples that he has risen from the dead and that Jesus has gone ahead of you to Galilee, where you will see him."
"He has come back to life"
From among all those who have died. The expression "the dead" describes all dead people together in the underworld. To rise from among them speaks of becoming alive again.
Here "you" is plural. It refers to the women and the disciples.
Here "you" is plural and refers to the women.
"Mary Magdalene and the other woman named Mary"
The word "behold" here alerts us to pay attention to the surprising information that follows. Your language may have a way of doing this.
This is an ordinary greeting, much like "Hello" in English.
"got down on their knees and held onto his feet"
This refers to Jesus's disciples.
This begins the account of the reaction of the Jewish religious leaders when they heard of Jesus's resurrection.
This word is used here to mark a new part of the story.
Here this refers to Mary Magdalene and the other Mary.
This marks the beginning of another event in the larger story. It may involve different people than the previous events. Your language may have a way of doing this.
"decided on a plan among themselves." The priests and elders decided to give the money to the soldiers.
If your language does not allow quotations within quotations you may translate this as a single quote. Alternate translation: "Tell others that Jesus' disciples came ... while you were sleeping."
"If the governor hears that you were asleep when Jesus's disciples took his body"
"Pilate" (Matthew 27:2)
"do not worry. We will talk to him so that he does not punish you."
This can be translated in active form. Alternate translation: "did what the priests had told them to do"
"Many Jews heard this report and continue to tell others about it even today"
This refers to the time Matthew wrote the book.
This begins the account of Jesus meeting with his disciples after his resurrection.
Possible meanings are 1) they all worshiped Jesus even though some of them doubted, or 2) some of them worshiped Jesus, but others did not worship him because they doubted.
It can be stated explicitly what the disciples doubted. Alternate translation: "some doubted that he was really Jesus and that he had become alive again"
This can be stated in active form. Alternate translation: "My Father has given me all authority"
Here "heaven" and "earth" are used together to mean everyone and everything in heaven and earth. The words "in heaven and on earth" can be translated as "over everyone and everything in heaven and on earth."
Here "nations" refers to the people, and the saying is probably a hyperbole. Alternate translation: "of the people in every nation"
Here "name" refers to authority. Alternate translation: "by the authority"
These are important titles that describe the relationship between God and Jesus.
"Look" or "Listen" or "Pay attention to what I am about to tell you"
"until the end of this age" or "until the end of the world"